The Returning Backslider, Sermons · Sermon 11
THE ELEVENTH SERMON.
HOS. 14.9.
Ephraim ſhall ſay, what have J any more to doe with Idols? J have heard him and obſerved him: J am like a greene firre-tree, from me is thy fruit found.
WEE have heard at ſeverall times heretofore, how gratiouſly God deales with his people, alluring them by many free and gratious promiſes to his ſervice, the particulars whereof, we heard heretofore at large. This 9. Verſe. hath reference unto that which went before Ver. 3. There Ephraim renounceth his former Idols. Aſhur ſhall not ſave us, &c. and here Ephraim ſhall ſay, what have I any more to doe with Idols? unto which the anſwer is, I have heard him, and obſerved him; I am like a greene firre-tree unto him: from me is thy fruit found. Now in that Ephraim ſhall ſay, what have I any more to doe with Idols? This in ſumme is onelyonly the firſt part of the third Verſe repeated in another manner: that Ephraim ſhall and will goe on in abhominating Idoles, be conſtant in his former reſolution. Therefore in that Ephraim ſhall by the Spirit of grace, goe on in renouncing all falſe confidence, God ſheweth here that Ephraim ſhall looſe nothing by it (for he intends here the continuance of time) I have heard him, and J doe heare him, and I will heare him and reſpect him: and be like a ſhadie greene firre-tree to ſhade him, cauſing him alſo to be aboundant in fruit, From me is thy fruit found.
Ephraim ſhall ſay what have I any more to doe with Idols: here we conſidered the manner of expreſsion, and then the Matter it ſelfe.
Ephraim ſhall ſay, what have I any more to doe with Idols?
To come therefore to the Matter it ſelfe ſpecified (Idolatry) againſt which Ephraims indignation is directed:
What have I to doe with Idols?
In handling whereof we muſt take in all theſe foure together, that is
1. Falſe Doctrine, which is the foundation of Idolatry.
2. Idols themſelves: or
3. Idolatry, which they tend to (for hee which hates Idols, hates them, becauſe he hates Idolatry) or
4. Idolaters, as if he had ſaid,
What have I any more to doe with Idolatrous Doctrines, opinions or conceits: or with Idoles framed according to theſe conceits: or with Idolatrie or Idolaters? for theſe goe together, no man worſhips Idols, but becauſe he is poiſoned in his conceits: and Idols are forbidden, becauſe Idolatry is dangerous; and communion with Idolaters is forbidden, becauſe of Idolatry. So that the Doctrine, Idols, Idolatry, and Communion with them, all theſe are objects of Ephraims abhomination and indignation.
Ephraim (ſhall ſay) what have I any more to doe with Idols?
It were to miſpend pretious time (appointed for better uſes) to tell you of the abhominable diſtinctions of the Papiſts of Latria and Dulia, or to inſiſt upon a diſcourſe of Heatheniſh Idolatrie: Truthes, but not ſo profitable for us to ſpend time in.1. Reaſons of Ephraims hatred unto Idols. Therefore we will rather come to ſhew the Reaſons, why Ephraim ſo abhorreth Idolatry, Idols, and conceits of all.
To begin in the firſt place with Idols;1. Becauſe they are abhominable unto God. when Ephraim is truely converted, he hates them, becauſe Idols are abhominable to God, unto whom Ephraim is now converted. Ephraim hates Idols, for Idolatry is ſpirituall Adulterie, Religion is as it were a conjugal act of marriage, ſo that a breach in religious worſhip, is a breach of ſpirituall marriage. Now the worſhipping of Idols being a breach of the conjugall act of marriage betwixt God and the ſoule, ſpirituall Adulterie, it muſt needs be abhominable. For adulterie is an abhominable filthie thing; much more ſpirituall Adulterie: therefore (ſaith Ephraim) What have I now any more to doe with Idols?
2. Becauſe Idolatry frames baſe conceits of GodAnd then againe, Jdolatry frameth baſe conceits of God: whereas on the contrary wee ſhould elevate and raiſe up our hearts unto him, Idolatry pulls him downe and conformes him to our baſe conceits. Were it not a wrong to man, to make him like a Swine, or an Ape or ſome ſuch ridiculous creature? who in this caſe would thinke himſelfe well uſed? there is not ſuch diſproportion betwixt any creature and man, as there is betwixt the great God of Heaven and Earth and the beſt creature that can be made to reſemble him. Therefore it is an abhominable abuſe and diſhonour to the great Majeſty of God to be repreſented any kinde of way.
3. Becauſe they are oppoſite to God.Againe, Conſider the oppoſition betweene any repreſentation of God, and God: they are corruptible things, God is incorruptible; they are viſible, God is inviſible: they are vaine and nothing; God a being of himſelfe, who giveth being unto all things. God is the living God, and the cauſe of all life. To be briefe, the Scripture to ſhew Gods hatred of them, calleth them dung-hill gods, and (Abell) as it is in this booke, vanitie, nothing, a name to alienate the affections from them.
Yea further, becauſe God is a Jealous God,4. Exo. 34 Becauſe God is a Iealous God. Iſa. 42.8. and will not give his Glory to another. Ephraim therefore as ſoone as hee commeth to know God, hee hateth Idols, becauſe hee knows God being a Jealous God could not endure them.
Now Idolatry is committed,How Idolatry is committed. when either we ſet up falſe gods in place of the true God: or when we worſhip the true God in a falſe manner.
Quest. But now another Queſtion may be mooved, whether the Papiſts be Idolaters or not? for we live amongſt many of them; therefore we cannot be to warie of them.
Anſw. The Anſwer is affirmative; they are Idolaters, and worſe in ſome ſort then the Heathen Idolaters were. OnelyOnly change the names of the Popiſh Saints which they in Popery worſhip,Papiſts proved to be Idolaters. and the names that the Heathen worſhip, and they will be all one. Now names be no Realities.
How may this be cleared?
1. Becauſe they give the honour due unto God unto others. Mat 4.Firſt, they give the honour due to God to others, which is Idolatry, the religious worſhip only due unto God they give unto other things. Chriſt when he ſaid, him onelyonly ſhalt thou ſerve: duplicate page duplicate page excepted the leaſt divine worſhip from the creature. The Divell we know would have had him fall downe before him: but Chriſts anſwer is, Him onelyonly ſhalt thou ſerve; that is him onelyonly ſhalt thou religiouſly proſtrate thy ſelfe unto; ſo that religious worſhip is proper to God onelyonly. Now this they give to Saints, for they pray to them, which is a religious worſhip.
Object. But they object, that they pray not directly to them: but to them as Mediators, that they may pray to Chriſt for them.
Anſw. 1 Firſt they raiſe them above their degree to make them mediators, and ſo dethrone Chriſt of his office of Mediator, at leaſt joyne copartners with him.
Anſw. 2 But this is not all, they pray directly to Saints, to helpe them againſt ſeverall ills (as they have ſeverall Saints, for ſeverall evills) whatſoever they ſay who are not aſhamed of lying to further their deſignes, yet their books and writings doe teſtifie the contrary.
Anſw. 3 Then againe they vow to Saints, as in the forme of their vowes is ſeene: I vow to the Virgin Mary, &c. Now a vow is a religious act. They vow to Saints, and burne incenſe unto them, erect Temples, and ſet apart dayes for their worſhip, and ſo breake all the foure Commandements of the firſt Table. In a good faſhion it is not unfit to remember them, that their memoriall may be kept: but wee are not to worſhip them.
And beſides Saints, they have other falſe gods: for their head of the Church is an abhominable Idoll, unto whom they aſcribe that which is proper unto Chriſt, to be the head of the Church, which hath no influence from him, but all from Chriſt the ſpirituall head thereof. Therefore the Apoſtle complaineth of ſuch: Who hold not the head, Col. 2.19.&c. Thoſe of the Romiſh Church, hold not the head, hold not Chriſt, becauſe they attribute that to Saints and men, which is proper to Chriſt onelyonly. They make the Pope the judge of all controverſies, who muſt give authority to the word, and determine Scripture to be Scripture, what a ſhamefull thing is this to make him judge of the Scriptures which muſt judge him at the laſt day? a pitifull thing it is, to ſee a man of ſinne goe about to judge the righteous law of God, and to determine of that which muſt ere long determine him unto eternall torments, without particular repentance. Yet being ſpiritually drunke, this folly they are given too, that they will be judge of that which muſt be judge of them. Many wayes they make him an Idol, aſcribing that to him which is proper to Chriſt.
Anſw. 5 So likewiſe, they make their Sacraments to be Idols;1. Baptiſme. for they aſcribe to the water in Baptiſme power of conferring grace. Now grace is Gods Creature onelyonly, for all the Creatures in Heaven and Earth cannot conferre the leaſt dram of grace; it is a thing of Gods making. Now to raiſe an element to conferre grace, and then to truſt in it ex opere operato, for the conferring of it, is to make an Idoll of it.2. The Bread in the Lords Supper. And for the Bread; none of all the Heathens ever had ſuch an abhominable Idoll as the Maſſe, a breaden God: for they worſhipped living creatures, and there is not the worſt living creature, but it is better then a peece of bread; and yet they worſhip that, for (by their owne confeſſion) if the intention of the Prieſt be not to the action, there is nothing but bread. How may the minds then of men be tormented, when they may or ſhall think, perhaps the Prieſt hath no ſuch intention? and ſo are in danger of Idolatry. For ſaith the Pſalmiſt, Their ſorrowes ſhall be multiplied that haſten after another god, Pſal. 16.4.&c. So certainely the ſorrowes, and ſcruples of thoſe that are Idolaters ſhall bee multiplied, they cannot but be much tormented in ſoule ſometimes. Coſter himſelfe a forward Jeſuite acknowledgeth, That if (upon the words of Conſecration) the Bread be not turned and Tranſubſtantiated into the body of Chriſt, we are the moſt abhominable Idolaters of the world. B. Iewell. D. Rainolds. D. Fulke D. Whitaker. D Willet. Perkins, &c.But we make the Minor and Aſſumption (long ſince prooved by the late worthies of our Church) but there is no ſuch tranſubſtantiating of the Bread into the Body of Chriſt: therefore by their own conſent they are the moſt abhominable Idolaters of the world, worſe then the Heathen.
And in their equalizing traditions (which are but the inventions of mans braine) with the Scriptures: they commit Idolatry, in that they make their very Church an Idoll. But what ſhould we ſpeake of their Church, when they have the Pope who is their Church vertually: for what is ſaid of the one may be ſaid of the other. When they come to the iſſue, the Church is nothing but the Pope; whatſoever their Church or counſels ſay, hee is the whole Church. Many wayes they are groſſe Idolaters, eſpecially the common-people: for though they ſay they give not Laws, worſhip to the Image, but Dulia, ſervice. But can the common-people diſtinguiſh, who give worſhip to all alike? to ſay we worſhip not the Image, but God before the Image, was the Heathens excuſe, as we may ſee in Arnobius. Can the common-people diſtinguiſh? no, for they are ignorant Images themſelves, in this they are worſe then the heathens, becauſe they have more light, and ſtill the more light, the more ſinne. For they have beene foretold, that the whoore of Rome ſhould be the mother of all fornication, the Spirituall Babylon, Sodome, Reve. 17.5.and Aegypt, in regard of Idolatry, the mother of all theſe abhominations. Now for them who have beene forewarned hereof, and in ſo much light ſtill to continue Idolaters, and perſiſt in falſe worſhip, is to be worſe then the Heathens, who had not the like light and warning.
Queſt. But what is the reaſon that they are ſo impudent and audacious?
Anſw. 1 Firſt (to anſwer with the Scriptures) they are drunke with the whores cup, and we know a drunken man dares doe any thing.
Anſw. 2 And then againe, (as the Pſalmiſt ſpeakes) becauſe thoſe who worſhip Idols become blockiſh and ſtupid like unto them, for an Jdoll is a blockiſh dead thing. So Idolaters are ſtupid dead things in a ſort,Pſal. 115.8. who are ſeldome converted; partly becauſe they are drunke, and partly becauſe they are ſtupid, like the Idols they worſhip.
Vſe 1 If this be ſo, as it is too true to the eye of the whole world, then how ought we to bleſſe God, who hath brought us out of this palpable Aegyptian darkeneſſe, out of ſpirituall Sodome, as Lot was out of that Sodome: O we cannot be thankefull enough, nor ought we to deſire to returne to Sodome againe,Gen. 19. or unto Aegypt. Where then is place left for neutrality? thoſe neuters that will be of neither Religion? Is ſuch a diſpoſition from the Spirit of God, which maketh Ephraim ſay here, what have I any more to doe with Idols? Ephraim would not be a neuter, therefore what ſhall we ſay unto them that preſent themſelves to Maſses in their travells eſpecially; is this to ſay with Ephraim: what have I any more to doe with Idols? we muſt beleeve with the heart, and confeſſe with the mouth to ſalvation:Rom. 10.9. if a man might eſcape with having his heart to God-wards and his body proſtrate, where were confeſſion? In Elyas time, God told him, that there were left ſeven thouſand in Iſrael, who had not bowed the knee to Baal, 1 King. 19.18.that is who made no bodily proſtration. Therefore as the Papiſts do not joyne with us, ſo neither ought we with them, if we hold the contrary Religion falſe: in this caſe we ſhould not preſent our ſelves with them in any ſervice.
Vſe 2 Againe, if this be true, what doe we thinke of reconcilers of Religion? a thing impoſſible, as the Apoſtle ſheweth,2 Cor. 6.14, 15 For what communion hath God with Belial? Chriſt with Anti-chriſt? what communion? The Queſtion is a ſtrong Negation, as that of Ephraim here: What have I now any more to doe with Idols?
Object. But ſome may ſay we differ from them onelyonly in circumſtance.
Anſw. We may aske any man who hath braines in his head, whether Idolatry bee a circumſtance or not? it being cleere that they are as great Jdolaters as the Heathens in many inſtances. If any affirme that Jdolatry is a circumſtance, there is no diſputing with ſuch a one. That which is the ſin which makes God abhorre and deſert his own people, is that a circumſtance? is that a circumſtance which is the chiefe ſin againſt the firſt Table? Granting that they are Idolaters, that the Pope is Anti-chriſt, & Rome to be Babylon, and Babylon to be the mother of al fornication. This muſt needs follow that ther can be no reconciling of theſe two Religions: we may come neare them, and become Papiſts, but they will never come neere us to be good Chriſtians.
Vſe 3 Againe, if this be ſo that Popery be Idolary,1 Iohn. 5. and that we muſt beware of all Jdolatry, let us take heed therefore that we have nothing to doe with them more then we muſt needs. Converſe with them in our callings we may, becauſe (as an ancient father ſaith) we be compoſſeſſors of the world, and not of Religion: we muſt goe out of the world if we will not have to doe with them ſometimes in the places where we live, but amity is very dangerous with ſuch; the Scripture runnes much upon it, ſhould we love them whom God hates. It was Eves fault, that without a calling ſhe ventured to talke with the Serpent, wee ſhould therefore ſhunne converſing and parly with them as much as may be. As there were railes ſet about mount Synai, to keepe of the people from touching the Mountaine; ſo God hath ſet hedges about the ſecond Commandement, to keepe us off from offending in it: as it was uſuall with God in this kinde. As when he would keepe them farre from murder, Deut. 22, 6. Exo. 23.19.he forbad them to kill the damme with the young, and not to ſeeth a kid in his mothers milke, onelyonly to reſtraine them from murder that abhominable ſin; ſuch precepts the Jewes call the hedges of the Commandements. So for Idolatry, the Scripture would have us hate the garment ſpotted with the fleſh, to defile the Coverings of the Images; Jud. ver 23. Iſa. 30.22. Eph. 5.11.to account them as a menſtruous cloath, &c. and to have nothing to doe with the unfruitfull workes of darkeneſſe. To hate all monuments of Idolatry. As Auguſtine ſaith of monuments; any monument mooves and ſtirs up the minde. So any thing that may moove or ſtirre us to Idolatry, wee ſhould abhorre and keepe a farre off from it.
And therefore the Commandements are ſet downe in the higheſt pitch of the ſinne, to ſhew that we ſhould avoid all the degrees under that which leads to ſo great a breach, and that wee ſhould hate all thoſe ſteps and leadings to the ſinne it ſelfe. We ſhould therefore beware of Popiſh writers, and doe with them as was done with the Magicke bookes in the Acts; Act. 19.19.burne them all, leaſt they corrupt our ſelves and others. Learne we this of the Papiſts, who hate our Bookes, burne them, or locke them up ſafe: yea hate the very Names of Luther and Calvin, much more their Bookes.
In this caſe it is with the ſoule of man,That a mans ſpirit taſts of the Authors he is moſt converſant in. as with water that reliſheth of that ſoyle through which it runnes: if it run through a hot ſoyle, as baths through a ſulphury ſoyle, it talks of that. So the ſpirit of a man taſts of thoſe authors hee runnes through. Therefore ſuch who converſe much in Popiſh writings (unleſſe Miniſters who have a calling that way to confute them) are in danger to be inſnared by them.
Vſe 4 And then againe if we muſt hate all Idolatry, wee muſt take heed of occaſions. Not like ſome looſer Chriſtians, which make no matter of crucifixes: how doth the Spirit of Ephraim here agree with ſuch? a crucifix is but a teacher of lies, repreſenting onelyonly the outſide and that falſly: for there is no expreſſion in Scripture what kind of man Chriſt was. And if there were,2 Cor. 5.16. yet the Apoſtle ſheweth, That wee muſt now no more know him any more after the fleſh: not as ſuch a man, as tall, and faire, &c. But know him as the Mediator, as King of Heaven and Earth, avoiding all lewd baſe conceits of him: people in this kinde are too bolde, and runne too neere Popery. A Father ſaith well, No man is ſafe that is neere to danger. 1 Cor. 10.14.Wee are commanded to flie from Idolatry, we muſt not come neere the pits brinke, leaſt we fall in; runne and flie from it as from a Serpent, dally not with the occaſions.
The more cloſe Idolatries of many Chriſtians.But to leave this groſſe Jdolatry, to ſpeake of ſomething which more neerely concerneth us, and which wee are prone to: though we hate theſe groſſe Jdolatries, yet there be ſome wee are more neerely addicted to: as,
1. To have falſe conceptions of God.Firſt of all, there is a proneneſſe in us in our worſhip, to conceive falſe conceptions and Ideas of God, and ſo in place of worſhiping God, wee worſhip an Jdoll of our owne braine.
Queſt. It may be ſaid, How ſhall wee conceive of God when we worſhip him?
Anſw. Wee muſt not conceive of God as of a finite eſſence.1. Firſt of all Negatively, doe not diſhonour God in imagining any character of an infinite incomprehenſible God, but conceive of him, as an infinite eſſence.
And then conceive not abſolutely of God, but of God diſtinguiſhed in three Perſons.2. We muſt conceive of God, diſtinguiſhed in 3 Perſons. The Father, Sonne, and Holy Ghoſt, or elſe wee conceive an Idoll. For there are three Perſons in one common nature, and in our Prayers, we muſt not conceive the Nature without the Perſons.
In the third place,3. Wee muſt not conceive of God without Chriſt. we muſt not in our Prayers conceive of God without Chriſt the Mediator. For even as God was onelyonly to be knowne and ſpoken to towards the Tabernacle: ſo Chriſt is the Tabernacle now where God manifeſts his gratious preſence, and will be worſhipped in him the Mediator. For God conſidered out of Chriſt is a conſuming fire: without Chriſt no converſe with God. Let us therefore take Chriſt along with us, when we goe to God, goe to him by God in our Nature, our Immanuell, and ſo we ſhall conceive of God aright, and not worſhip an Idoll of our owne braine.
Againe there is another thing which is a common abuſe among Chriſtians,4. It is Idolatry to transforme God like to us in affections. wherein they come neere to Idolatry, when they tranſforme God to be like themſelves in their affections, as it is the property of all unregenerate men to doe ſo. Idolatry is ſo naturall it cannot but transforme God to be like it ſelfe, as for inſtance. A man that is not a gratious man, in the pride of his ſinnefull courſe, thinks that God is like unto him:Pſal. 50.21. Thou thoughteſt that I was like unto thy ſelfe: therefore I will come againſt thee, &c. As oppreſſors and ſuch who grow great by ill courſes, they juſtifie this much: would God let me alone if he did not approove of my courſes? ſo they make God like themſelves. And ſo the good-fellowes of the world, they make God to allow all their diſſoluteneſſe, becauſe he lets them alone. So thoſe that are fierce and cruell by nature, who delight in cruelty, vexation and blood, they transforme God as though he delighted in ſuch things, and make him a God of blood. So others tranſforme God to be all mercy: this is to make God an Idoll, and as ill as if they transformed him into this and that creature, worſe then the Heathens, in regard of their light under the Goſpell, yet this is the diſpoſition of many Chriſtians now a dayes.
Queſt. What was the reaſon why the Heathens worſhipped Bacchus and Venus, ſuch abhominable gods?
Anſw. They to countenance their luſts and drunkenneſſe deifie them; an abhominable ſinne of the Heathen, for which God gave them up to other ſinnes. Doth not our ſinne come neere theirs, when we make God to countenance our ſinne, and cite Scripture for it, as if God did countenance ſinne in his word, this is to transforme God into our owne abhominable conceits. Thoſe therefore who bleſſe themſelves in any ſinfull courſe, they are guilty of Idolatry in the worſt kinde that may be: for it is as ill to transforme God to allow of ſuch courſes, as to transforme Chriſt to die for ſuch who goe on in their ſinnes without remorſe, or to transforme him into the likeneſſe of ſuch and ſuch vile creatures.
Further,3. It is Idolatry to ſet ſomewhat up above God in our ſoules. there is another ſort of Idolatry Chriſtians are ſubject unto, to ſet up ſomewhat in their hearts higher then God, there is no man without grace but he doth ſo untill his converſion. Nay, when a man is converted, he is prone to this, to Idolize and ſet up ſomething above that which ſhould bee in the heart.Col. 3.5. Hereupon Paul calleth Covetouſneſſe Idolatry: becauſe a covetous man placeth thoſe affections upon his owne wealth, which ſhould dwell in God:Iob. 31.24. for he ſaith to the wedge of gold, thou art my confidence; thinking his wealth ſhall beare him out in any ill cauſe whatſoever. And then againe, that time which hee ſhould ſpend in thinking of God and of a better life, he burieth thoſe thoughts in his mucke and wealth, toyling and moyling in the world, when he ſhould ſerve God.4. Such commit Idolatry who have mens perſons too much in admiration. Thus the covetous man is an Idolater.
And there are ſome guilty of Jdolatry likewiſe in an other kind, ſuch as have mens perſons too much in admiration; that deifie them, eſpecially if they be in great place, ſuch who will offend God before they will offend them, and whereas for Gods Glory they ſhould deny themſelves: they deny themſelves and make themſelves fooles for men; and to pleaſe them by whom they hope to riſe deny both wit and honeſtie. This is abhominable Idolatrie, and ſuch are as farre from Heaven and ſalvation, as thoſe that fall before an Idoll, if they repent not. O! If theſe men that ſtudie to pleaſe men, and deny themſelves for them, would be as carefull to pleaſe God as they have beene to pleaſe men, how happy, and what excellent Chriſtians would they bee. As a great man pleaſer in his time ſaid;A Scotiſh Regent before his execution. If hee had ſerved God as well as he had ſerved his maſter the King in that time; God had not left him ſo in his old yeares. To ſet up any man ſo high in our affections, as for him to deny our ſelves, cracke our conſciences, and doe things unlawfull, will bee miſerie in the end.Gal. 1.10. If I pleaſe men (ſaith Paul) I am not the ſervant of Chriſt. Hee meaneth ſinfull pleaſing, for their ought to bee ſervice and reſpect, due honour muſt be given unto thoſe who carry Gods Image, our Governours; yea great reſpect and honour, and nothing in this kinde can be too much; but to goe beyond our bounds herein, is to commit Idolatry. As the Heathen did, when the government of Rome was turned into an Empire, ſome of their Emperours were made gods by them after Auguſtus time, wherein they could not have deviſed to have done them greater wrong, for they all came moſt of them to fearefull ends. It is ill for any man to have God his corrivall, for no greater miſery can befall a man then to be ſet up in Gods roome, ſo to rule a mans honeſtie, will, and conſcience at his pleaſure; for God is a Jealous God, and will not endure ſuch Idolatry.
And ſo in the next place,5. Such Idolize who profeſſing Chriſt will not ſuffer any thing for his ſake. they frame Chriſt an Idoll, in taking him without his croſſe: they will be of the true Religion, but when they come to ſuffer any thing, if it be but a frowne, a reproch or diſgrace, they give out and fall backe. Such they frame to themſelves an Idoll, a falſe Chriſt: for the knowledge of Chriſt is never without the Croſſe, ſome croſſe or other, ſome perſecution or other in ſome kinde.2 Tim. 3.12. All who will live godly in Chriſt ſhall ſuffer perſecution. A man may live godly and not ſuffer perſecution, but he that will live godly in Chriſt, ſo as hee ſheweth his nature to be altered, carrying an Antipathy againſt all falſe courſes, and ſo as the world may conceive that he is ſuch an one, it is impoſſible that he ſhould live in the world without perſecution: becauſe he ſhall meete with thoſe that are of an oppoſite diſpoſition. Therefore to frame a ſmooth Chriſt, all comfort, is to frame a falſe Chriſt and a falſe Religion, to frame an Idol that hath no truth in it, that never was, nor never will be to the end of the world.
Againe,6. Idolatry is committed when we ſet up our owne wits and wills inſtead of Gods. unconverted perſons (eſpecially) are prone to another Idolatry, to ſet up their owne wits and wills inſtead of Gods. So as there is not a greater enemy to Religion then our owne conceits and wills, which will have a modell of Religion of our owne braine, which muſt ſtand let what will come of it. This is the fault eſpecially of great learned perſons, who take upon them conceits and apprehenſions of things; and then do…e upon theſe brats of their owne braine. And ſo for will, to have our owne will in all things, as the ſpeech is, My mind to me a kingdome is: I will have my wil, whatſoever come of it. This is Idolatrie, for whoſoever will come to Heaven, muſt deny his will:Mat. 16 24. The firſt leſſon in Chriſts ſchoole is ſelfe-denyall, Deny all of wit and will, to have no more wit and wisdome, eſpecially in divine things then God will teach us: and no more will, which is diſtinct and oppoſite to Chriſts will, but to bring our wills to his in all things. When men will goe about great affaires, and ſet upon things in their owne wit and ſtrength, never praying nor depending upon God for a bleſſing, this is a kind of Idolizing of parts, to worke out things by pollicy, ſtrength, wit, and parts. As that Heathen Atheiſt could ſay, Let cowards pray if they will: but his ſucceſſe was anſwerable. So is it not the common Atheiſme of the world, they goe about things in confidence of their wit and parts, and ſo hope to attaine a glorious iſſue: whereas God who overthrowes Babels, takes delight to confound all their devices: it is his daily practiſe,Luk. 1.52. To ſend the rich emptie away, and exalt the humble and mocke. Thoſe who ſet upon things raſhly without prayer, as though they were Lords of all, and without dependance upon God, promiſing themſelves good ſucceſſe, they make Idols of themſelves: as a proud man is an Idoll, hee worſhips himſelfe, whilſt he leanes to his owne wit, plots and parts: carnall men thus Idolize themſelves.
Againe you have ſome who are none of the worſt,7. Idolatry is committed by truſting to the performances and tasks of Religion. who commit this great ſinne of Idolatry by truſting to the outward performances and taskes of Religion, thinking that God muſt needs be bound unto them when they have done ſo many taskes, read and prayd, or heard ſo many ſermons, or done a good deed. But heere lyeth the ſpirituall ſubtilty, in that they ſet up theſe things too high, when if they finde not that ſucceſſe they looke for, then they inwardly murmur againſt God: when rather all theſe things ſhould be done with a ſpirit of Humility and ſubjection, uſing them onelyonly as meanes whereupon we expect Gods bleſſing, craving his aſſiſtance and ſtrength to doe them in a holy and a ſelfe-denying manner: when we doe otherwiſe, and truſt to the outward taskes and performances we doe, wee make them Idols. And you have many that goe along with outward performances, who never come to a dram of grace, becauſe they truſt to the outward performances, and looke not to the life and ſoule of them, which is the Spirit of God aſſiſting, quickning, ſtrengthning bleſſing them. The life of a Chriſtian is a perpetuall dependance upon God in the uſe of meanes; and not an Idolizing of them, to bee careleſſe when he hath done his taske.
8. It is Idolatry ſo to truſt to the worke of grace as to neglect juſtificatiō and acceptation to life everlaſting.But a more ſubtill Idolatrie then this is of an other kinde, when we truſt too much to the worke of grace, and rely not upon God in Chriſt in the matter of juſtification and acceptation to life everlaſting, which is a fault both
1. Before,
2. After Converſion.
Firſt before Converſion. When we thinke we have not done ſo much good, and beene ſufficiently humbled, and therefore that God will not be mercifull to us: as if Chriſt muſt take us with dowry of good deeds, or elſe hee cannot, whereas all grace is promiſed, upon our entry and comming into the Covenant of grace, upon our believing, when we come with emptie hearts and hands: The poore (ſaith Chriſt) receive the Goſpell, Mat. 11.5. Mat. 9.13. Mat. 11.21.and thoſe that are loſt, Chriſt is ſent to ſave them, and to call in the weary and heavie laden.
And after Converſion; thoſe that are in the ſtate of grace oftentimes want that comfort in the maine point of juſtification and acceptation to life everlaſting which they ſhould have: becauſe they looke into their imperfections, ſeeing this and that want, and ſo are ſwallowed up of diſcomfort; whereas if we had all the graces in the world, yet we muſt live by Faith, relying upon the merits of Chriſt. For our good works bring us not to Heaven as a cauſe, but onelyonly are helps and comforts to us in our walking to Heaven. For if we had all the ſinnes of all men, yet Chriſts all-ſufficient Righteouſneſſe is ſufficient for to doe them all away, if wee can goe out of our ſelves, and cleave to that. Therefore in trouble of conſcience, we muſt not looke either to our good or our ill, but to Gods infinite Mercy, and to the infinite ſatisfaction of our bleſſed S…viour the Lord Jeſus Chriſt, there as it were looſing our ſelves, ſeeing our ſinnes as mountaines drowned in the infinite ſea of his Mercy. The blood of Chriſt, that will pacifie and ſtay the conſcience, nothing elſe can give reſt to our ſoules. If we looke to our workes and to the meaſure of our ſanctification, what ſaith holy Paul in the like caſe? Yea doubtleſſe, Phil. 3.8.and I count all things but loſſe, for the excellency of the knowledge of Chriſt Ieſus my Lord, for whom I have ſuffered the loſſe of all things, and doe count them but dung that I may winne Chriſt, even his Righteouſneſſe and beſt works; therefore there is no regard to be had of them in that caſe. Wherefore when wee would ſpeake comfort to a diſtreſſed conſcience, wee muſt not looke to his ill or good, but to the command. This is his command that we believe: 1 Iohn. 3.23.and looke to the all ſufficiencie of God in Chriſt, and the promiſes, whereby we honour God in giving him the glory of his truth, and depart with comfort. Therefore though wee hate groſſe Idolatry, yet we ſee there are many wayes wherein the ſoule may bee ſeduced, whereby we may come very neere that ſinne which our ſoule hateth; by truſting too much to ſomething out of God.
Vſe. 5 If then the caſe be thus, how ſhall we come to reforme it (for a Uſe of Direction) ſo as to flie from all Idolatrie,How to reforme our ſelves ſo as to flie from Idolatry. and to ſay with Ephraim, What have I now any more to doe with Idols?
Firſt of all doe but conſider Gods hatred unto all ſorts of Idolaters: for he accounts ſuch to hate him, and ſo accordingly puniſheth them. In the ſecond Commandement thoſe that are given to Idolatrie in any kinde, are ſuch as hate God, which is a horrible thing, and yet notwithſtanding this is the diſpoſition of all ſuch as are Jdolaters; ſo farre forth as they are Jdolaters they hate God: for the more we know God, the more we ſhall hate all Idols, What have I now any more to doe with Idols?
Labour to grow in the ſound knowledge of God and of Chriſt, and of their all-ſufficiency. Marke S. Paules method, Coloſſ. 2. and in other places, when he would draw us from all outward things, he ſpeakes gloriouſly of the fullneſſe of Chriſt. In him dwelleth all the fullneſſe of the God-head bodily: and, In him you are compleat. Col. 2.9.When he would draw them from, touch not, taſte not, handle not, worſhipping of Angels, and from counterfeit humility, hee labours to diſpoſſeſſe them of theſe Idolatrous conceits, and to poſſeſſe them of the fullneſſe of Chriſt. If in him we have fullneſſe, why ſhould we looke for any thing out of him? If we be compleat in him, Jf all fullneſſe be in him, why doe wee ſeeke any thing out of that fullneſſe? Thus the holy Apoſtle ſhutteth up his firſt Epiſtle, Babes keepe you from Idols. What is promiſed there?1 John. 5.21. Chriſt is eternall life, all is in him, whereupon preſently comes this; Babes keepe you from Idols. If life and happineſſe and all be in Chriſt, If we be compleat in him, and the fullneſſe of all be in him, why ſhould we goe out of him for any thing?Gen. 17.1. When God would perſwade Abraham to leave all Idolatrie, and all things elſe, to depend wholly upon him, what doth he firſt poſſeſſe him with? I am God all ſufficient, &c. know God in covenant all ſufficient, and Chriſt in the fullneſſe of his high perfections as mediator, in whom is all fullneſſe and life eternall, in whom we are compleat: we ſhall then be ſo farre from going out of him for any thing, as we ſhall be of the ſame mind with Ephraim, what have J now any more to doe with other Jnterceſſors and Mediators? what have I to doe with will-worſhip? what need I goe to other curſed meanes, when God is all ſufficient? It is the ſcope of the new covenant of grace that we ſhould glory in God onelyonly,The ſcope of the new Covenant. 1 Cor. 1.30. who hath made Chriſt unto us, Wiſdome, Righteouſneſſe, Sanctification and Redemption. And all this, becauſe that whoſoever glorieth in him ſhould not goe out of him for any thing. The more we know therefore the fullneſſe of Chriſt, and Gods mercy in him, the more wee ſhall abhorre all Idolatry, with the kindes and degrees of it.
Another helpe and meanes to cure this diſpoſition in us is, to know that we are naturally wondrous prone to it in one degree or another, It is reckoned up, Gal. 5. as a worke of the fleſh, and naturally man hath a working fancy, to ſet up ſomewhat in his heart and underſtanding above, and beſides God; Imaginations to adulterate things. Men live by ſence, and Imagination is next to ſenſe, ſo that naturally all men are Idolaters before converſion in one kinde or other: and dote ſo upon their owne, that they will not be driven out of themſelves unto God in Chriſt, without a great deale of grace. As men naturally love the childe of their owne body, ſo men love the children of their owne braine.
Quest. What is the reaſon that it is ſo hard to convert a Papiſt?
Anſw. Becauſe it is will-worſhip, a device of their owne braine, ſuiting their naturall will and appetite. And what makes them ſo furious (as all Idolaters are cruell) though they be mild of their owne nature, yet as Idolaters they are cruell? It is becauſe it is a device of their owne braine, a brat, a childe of their owne begetting; wherefore they ſtrive to maintaine it, becauſe it is their owne. Let us therefore conceive this much, that it is no eaſie matter to free the ſoule from Idolatry, and all the degrees of this curſed diſpoſition, this will make us beg earneſtly the Spirit of God, by which onelyonly we ſhall ſubdue this Idolatrous proud conceit, and lay our ſelves open to Chriſt, to be diſpoſed of as hee pleaſeth. Beg the Spirit onelyonly, whereby wee ſhall mortifie the curſed deeds of the fleſh: for, nature will never ſubdue nature;Rom. 8.3. the Spirit of God therefore is that which can, and muſt free us from all dregs and tainture of this curſed diſpoſition, which the Jewes were ſo ſcourged for, and hardly driven from.
Againe, conſider Gods puniſhments in this kinde, as we ſee, Rev. 9.20. Where the Turke is ſaid to be raiſed up againſt all theſe Idolaters, that would not be kept from worſhipping the Divell, and the Image of the beaſt. Yet for all this, it is ſaid they did not repent. And ſo the Jewiſh Church was ſtill puniſhed with enemies raiſed up againſt them for their Idolatry. And it is to be expected that the Idolatry of theſe weſterne Churches will at length pull downe Antichriſt himſelfe, which muſt be before the converſion of the Iewes. For what hinders their converſion now? The world is full of Idolaters, even Chriſtians; and therfore there muſt be a confuſion of Antichriſts Jdolatrous worſhip before the converſion of the Iewes, who will not returne whilſt that ſcandall is in their eye. Therefore that we may helpe forward that glorious worke, let us labour as much as we can to purge the Church of this, in drawing others from Idolatry, that we may helpe to make way for thoſe glorious times a comming: for this Scripture eſpecially hath relation unto the calling of the Iewes, not to be fullfilled till then, when Ephraim ſhall ſay, what have I now any more to doe with Idols? with that for which wee have beene ſo plagued for in former times.
And withall let us conſider this, that the end of all falſe worſhip (when it is left) is griefe and ſhame, befooling and ſhaming of our ſelves for it. Ephraim (at length) ſhall ſay, what have I any more to doe with Idols? to cheriſh pride and ſelfe conceit? which if ever I come to Heaven I muſt renounce, hating my ſelfe for my owne pride and folly.
And ſo for Idolaters themſelves, why ſhould wee comfort our ſelves with theſe, of whom we ſhall ſay one day, what have we now any more to doe with them? we muſt be ſeperated from them here, or in Hell live with them for ever. What will then be the hell of hell? Mutuall curſing of one another; thy familiarity and acquaintance, thy provocations and all…rements brought me into theſe torments. If we belong to God, late or ſoone, there muſt be theſe ſpeeches, what have J now any more to doe with ſuch and ſuch lying vanities?
Exhortation.Therefore let us not thinke will-worſhip a flight matter;Popery what? for we ſee Popery is nothing elſe but a bundle of mans devices? we ſee in Scripture, when the deareſt friends of Chriſt came unto him with devices of their owne and good intentions, Chriſt notwithſtanding ſaw the Divell in them. Peter made a great confeſſion, Thou art the Sonne of the living God, and then he came,Mat 16.16. Maſter ſpare thy ſelfe: wherunto Chriſt replied, … thee behind … Satan. God is never more provoked then when men thinke to honour him with their owne devices, ſtabliſhing a falſe, and neglecting his owne true worſhip. And there is uſually little amendment of theſe kind of perſons, becauſe they carry with them a ſhew of wiſdome, as Paul ſaith,Col. 2.18. and great Humility: which things being ſo carried with a ſhew of ſome grace and wiſdome (though they bee deſperate folly in the concluſion) men hardly will part withall.Corporall and ſpirituall Adulterers are hardly reclaimed. As we ſee of corporall Adultery, few of them are reclaimed; becauſe it hath a bewitching alluring power: which is moſt true of the ſpirituall Adulterers, there are few of them reclaimed, untill God by ſome ſevere judgement alter and bring downe the proud imagination to ſerve him as he will be ſerved, ſo as to ſay with Ephraim here, What have I now any more to doe with Idols?
Well that wee may abhorre Jdolatry the more, conſider two or three direct places. Who required theſe things at your hands, ſaith God,Iſa. 1.12. when they thinke to pleaſe him with voluntary deviſed things, this will ſtrike them dumbe then, the things that God requires being ſo eaſie and ſo few, yet wee to omit them all and to deviſe new things of our owne: our reward ſhall be, Who required theſe things at your hands? And then againe ſaith God, In vaine they worſhip me teaching for my precepts the devices of men. See then the vanity of Idolaters,Mat. 15.9. who though they would doe nothing in vaine, yet doe all their will-worſhip in vaine. Jt is not onelyonly Idolatry, but obſtinate Idolatry, the Romiſh doctrine: We would have cured Babel, but ſhe would not be cured. Ier. 51.9.Js this a light cauſe of our comming out of Babylon? doe we leave them for trifles, when they ſtand guilty of abhominable Idolatry? you may ſee here, if ſo be Ephraim out of holy affection ſay, what have I now any more to doe with Idols? What to think and judge of thoſe that would bring God and Jdols together; if Ephraim had beene of the temper that many men now are, he might have ſaid,How ſome men ſlight Idolatry. tuſh what need we care for Idols, Crucifixes and the like? there is not ſuch a diſtance betwixt them and us, why may not both Religions ſtand together? This new fangled niceneſſe is but the diſtempered devices of ſome few giddy headed men who know not what they would have. This is the wiſdome of many men in our times, who reckon that there is not an eternall irreconcileable diſtance betweene light and darkeneſſe, the ſervice of God and that of Idols. We cannot ſerve two maſters, ſaith Chriſt.Mat. 6.24. Yes ſay they wee may ſerve two maſters, Anti-chriſt and Chriſt, God and Beliall. O but what ſaith Ephraim? What have I now any more to doe with Idols? There can be no mixture you know where there is abhomination. That Church Reve. 3. which was neither hot nor cold may paralell many now in our times, who are neither hot nor cold, Papiſts nor Proteſtantes, but politicke Atheiſts, who will be both or neither, whatſoever may beſt ſerve and advance their worldly ends. How doth God looke upon ſuch? (ſaith he) I will ſpew them out of my mouth: God hates ſuch moſt of all, now I would thou wert either hot or cold. If this be the affection of Gods people towards Idols and Idolaters, an utter averſation, and ſhall we thinke to jumble and mingle contrary things together, to ſerve God and the Divell, Chriſt and Anti-chriſt.
Thus we ſee what to thinke of the temper of theſe men,That in ſome leſſer matters we may uſe our owne opinions. Phil 3.15. in lighter matters indeed wee may enjoy our own private opinions in ſome things. As Saint Paul ſaith in leſſer things, If any men be otherwiſe minded, God ſhall reveale it unto him. But vvhen he comes to the point of juſtification by Chriſt in Gods worſhip: vvhat ſaith he? If any man be otherwiſe minded, God ſhall reveale it? No, but if I or an Angell from Heaven teach otherwiſe, let him bee accurſed. Gal. 1.8.Now vvhen men teach another doctrine and worſhip, joyning with groſſe Idolaters in that worſhip, there we muſt be of Pauls ſpirit, If I or an Angell from Heaven teach otherwiſe, let him be accurſed. The Holy Ghoſt at firſt appeared in the forme and ſhape of a Dove which is a meeke and milde creature,Mat. 3.16. that hath no tallons to hurt with. Yet notwithſtanding at another time, hee appeared in fiery tongues, Act. 2.3.to ſhew that the ſame Spirit that in leſſer things maintaineth peace and love, when it is ſet againſt any ſinne, eſpecially againſt that ſinne of ſinnes Idolatry, which brings Gods vengeance upon Kingdomes and ſtates, and rootes them out; there the Holy Ghoſt muſt appeare in fire, that element muſt be in the hearts of people againſt that ſinne: that though to perſons that have their ſlips, and in leſſer matters there muſt be the ſpirit of a dove: yet there muſt be in men the ſpirit of courage, indignation, abhomination and hatred unto the Idolatry of the times. That wee may ſay from our hearts with Ephraim, What have I now any more to doe with Idols?
Concluſion.Therefore let us joyne with thoſe that we ſhall live for ever with in Heaven, and goe in the beſt courſes, and wee ſhall never need to feare ſeperation, nor want incouragements to well doing. Thus ſhall we neither grieve nor be aſhamed to ſay with Ephraim, What have I now any more to doe with Idols? At the length the Kings of the earth who adore the whore, they ſhall come and eate her very fleſh.Rev. 17.16. So it will be the end of thoſe that raigne in other mens conſciences, and in a manner will be accounted gods, that all which is gotten with wrong to God, ſhall be renounced with griefe, ſhame, and deteſtation of the perſons of thoſe that make Idols of others, and will be made Idols in the hearts of others, thinking themſelves not enough reſpected, unleſſe they command the conſcience: the end of ſuch cannot be good, all this muſt end in loathing, ſhame and deteſtation. What have I now any more to doe with Idols? ſaid Ephraim; and what have J now any more to doe with ſuch and ſuch profaneneſſe, hypocriſie, double-dealing and the like, ſhall ſuch perſons (thus ſinnefull) ſay one day, with ſhame and horror of conſcience. Wherefore let us meet God betimes, and renounce our Idols of all ſorts, that God may come to heare us, obſerve us: and bee as a greene firre tree unto us, &c. Whereof if God pleaſe, wee ſhall heare more the next time.
The end of the eleventh Sermon.