A Glimpse of God, Part 2
A Diſcourſe of The Unity of the Godhead.
1 CO…. 8. 4, 5, 6.
We know that an Idol is nothing in the world, and that there is no other God but one. For though there be that are called gods, whether in heaven or in earth▪ as there be Gods many, and Lords many:) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, by whom are all things, and we by him.
CHAP. I.
THe occaſion of theſe words was a Caſe of Conſcience among the Chriſtians in the Church of Corinth, concerning things offered to Idols, Whether it were lawfull for any to eat the fleſh which was offered in ſacrifice to them, and to be preſent a… ſuch Feaſts? S. Paul anſwereth the Caſe, and reſolves the doubt in this and the two following Chapters; but more eſpecially in this, and in the end of the tenth Chapter.
In this Chapter he layes down two main grounds of Chriſtianity:
1. Concerning Charity; That Chriſtians ought to walk according to the great Rule of Charity, which aims at the good of the weak Bre…hren, and not according to their private and greater meaſure of knowledge: Knowledge puffs …p, …ills us with pride; but Charity edifieth the weaker Brethren.
2. He ſheweth what God is, and what a… Idol is; That God is but one, and all Idol gods are nothing; in theſe Verſes. In the words ye may ſee four things:
1. A Negation of Idols to be gods, verſ. 4.
2. A Conceſſion of the Worlds Idolatrous Judgment about God, ver. 5.
3. A main fundamental Poſition acknowledged by all Believers, and by all, that there is but one God.
4. A Deſcription of this one God, verſ. 6. Now for the plain opening of the Words.
We know that an Idol is nothing, &c.
We know] that is, We evidently foreign.know, and are fully perſwaded, that an Idol is nothing: An Idol is ſaid to be nothing, in theſe reſpects; Nothing is taken two ways,
1. Negativè, negatively; when it is a denial of it to be any thing at all in rerum naturâ: So an Idol is not ſaid to be nothing, for it is ſomething: the carved ſtocks and ſtones, the hoſt of heaven, as the Sun, Moon, and Stars, the ſublunary creatures, as Men, &c. are true natural things expoſed to our view.
2. Nothing is taken privativè privatively, which is a denial of that which it is taken or conceived to be, o… to repreſent: So an Idol is nothing.
Or elſe, an Idol is ſaid to be nothing in theſe reſpects;
1. Though an Idol be ſomething for matter and form, yet it hath nothing of the nature of a God in it; therefore the Hebrew word foreign which ſignifies an Idol, is (according to ſome) quaſi, non eſt Deus, it is not God; it hath not power and ſtrength to help and comfort, or to do any good or evil: they are good for nothing, they will not help in diſtreſs, they cannot ſave nor deſtroy: Eyes have they, but they ſee not; ears, but they hear not; hands, but handle not: They that made them are like unto them.
2. 'Tis nothing, in oppoſition to that which is true and real, the very ſame thing we conceive it to be: but an Idol is an empty, fooliſh, vain fiction; ſo the word foreign ſignifieth vanum, a vain thing, mendacium, a lying thing, a lie, as Iſa. 4. and Idols are called vanities by the Prophet Jeremiah: both are ſpoken of Idol Gods.
3. 'Tis nothing: The Apoſtle here ſpeaks of Idols by way of contempt, an Idol is nothing; it is not taken adjectivè, but ſubſtantivè; it is nihil, id eſt, res nihili, nothing, that is, a thing of no worth at all: a thing good for nothing; and in this ſenſe they are likewiſe called Vanities, becauſe they are for no purpoſe at all.
4. An Idol is nothing by way of repreſentation: an Idol doth not repreſent God to us; an Idol is not the reſemblance, image, ſhape, or figure of the true God to us, therefore it is nothing: therefore it is unlawfull to make any Image of God, becauſe expreſly forbidden: therefore Papiſts are groſs Idolaters, in making the image of God like to an old man, becauſe called the Ancient of dayes; it is impoſſible to make a repreſentation of God, becauſe God is inviſible.
5. 'Tis nothing, becauſe an Idol can do nothing: Can any of the Vanities of the Gentiles cauſe rain? Jer. 14. 22. 'tis ſpoken of Idols. And God upbraids them by the Prophet Iſaiah, chap. 44. verſ. 9, &c. And Elijah mock… the Prieſts of Baal, that cut themſelves with Knives and Lancers, crying ou… from morning until noon, O Baal▪ hear us: but when there was no voice, nor any that anſwered, Elijah derided them and ſaid, Cry aloud, for he is a God; either he is talking, or he is purſuing▪ or he is in a journey, or paradventure he ſleepeth, and muſt be awaked. 1 Reg. 17. 27.
In the World:] By it we are to underſtand the whole Univerſe in heaven and earth: that is, all the Idols which are figures or ſhapes of heavenly or earthly things are nothing.
Ver. 5.] In this verſe the Apoſtle prevents by a Conceſſion, what they might object to him: The Gentiles acknowledg many Gods in heaven and in earth, how can there be but one God?
'Tis moſt true, ſaith the Apoſtle; There be many that are called Gods, and were worſhipped as Gods: as in heaven they worſhipped ſun, moon, and ſtarrs; in earth men, as Jupiter, Saturn, their Images; in the Sea, Neptune; under the earth, Rhadamanthus and Proſerpina: but all theſe are nothing; they are the vanities of the Gentiles; theſe many Gods and Lords cannot make up one God or Lord; they are all ſeigned Gods.
Ver. 6. But unto us there is but one God] here the Apoſtle explodes the Heatheniſh fables of the many Gods▪ and ſheweth that Chriſtianity doth acknowledg, and Chriſtians do believe and profeſs but one God: let the heathen make to themſelves as many Gods as the world hath creatures in it, yet we acknowledg but one God. Here the Apoſtle ſet… forth God with three Epithets.
1. He is the Father: whether it be taken eſſentially, for the firſt Perſon, or foreign for the Three perſons, ſtill it denotes but one God.
2. He is ſaid to be the efficient cauſe of all things; of whom are all things.
3. He is the laſt end of all things, and we in him. Hence I note,
That there is but one God.
CHAP. II.
CHriſtians and Chriſtian Religio… acknowledg but one only God▪ Hear, O Iſrael, the Lord our God is o… Lord. Deut. 6. 4. Is there a God beſide me? yea there is no God; I know not any. Iſa. 44. 8. I am the Lord and there is none elſe, there is no God beſide me. Remember the former things of old, for I am God and there is none elſe, I am God and there is none like me. Iſa. 46. 9. The firſt Commandement runs thus; Thou ſhalt have no other Gods before me. And this is life eternal, that they might know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent. Joh. 17. 3.
In the handling of this, I will do theſe things; firſt I will ſhew how God is ſaid to be One; then give the grounds of Polytheiſm, or how it came to paſs, that men did imagine moe Gods then one; and then make Application.
A thing is ſaid to be One diverſe ways.
1. Aggregatione, as, many ſtones make but one heap, many parts make but one whole thing, one body; ſo God is not one, becauſe there are not a multitude of Gods to make one.
2. A thing is one conſenſu, by conſent; as many perſons may be as one by their mutuall conſent, as three witneſſes teſtifying one thing; ſo God is not one.
3. A thing may be ſaid to be one genere or ſpecie, as the Logicians have it; man is one kind of living creatures: ſo Peter or Paul is but one in number, or one individually contained under the ſpecifical kind of Man; though Peter be one individual perſon, yet there be moe men beſide him; ſo God is not one.
4. A thing is ſaid to be one eſſentia, or natura, or numero; as that it hath no parts, nor genus nor ſpecies to be contain'd under: ſo God is ſaid to be one, He is one by nature and eſſence; as that he is but one in number, or rather ante numerum; though there be three perſons by number yet there is but one only God ratione eſſentia▪ ſo Luther ſpeaking of the Trinity, ſaid it is uniſſima Trinitas, or, this God is one, not unitate foreign & foreign. becauſe this would take away the plurality of Perſons: now God is not one, unitate hypoſtatica, by a perſonal unity, but God is one onelyonly, unitate foreign non unitate foreign, by unity of Eſſence, not unity of Perſon.
5. God is ſaid to be one, foreign, that is the onelyonly God, and none beſide him; he is one per remotionem plurium, he excludes all other Gods, there is no God in heaven or in earth, but this one onelyonly God, John 17. 3.
That there is but one only God, Arg. 1.theſe arguments are able to evince.
Becauſe there can be but one moſt perfect Being; therefore of neceſſity but one God, who is eſſentially and originally perfect, the very fountain of all good, and the perfection of all created beings: God is ſolus omnia, therefore moſt perfect, therefore butThere's none good but God verè, perfectè ſummè; ſimpliciter. one God, who is infinitely wiſe, infinitely good, infinitely powerful, infinitely holy; there is none good but God, truly, perfectly, chiefly, ſimply.
If there ſhould be more Gods then one, then there ſhould be a diſtribution of excellencies, there would be ſome perfection in one God which is not in the other; ſo each of them would be imperfect, neither ſhould be God, becauſe each imperfect; for there is no imperfection in the Godhead; an imperfect God is no God.
Becauſe that which hath Being fromArg. 2. himſelf, and is an abſolute independent Being, can be but one; now God hath an abſolute independent Being from himſelf▪ therefore he calls himſelf Jehovah: which implies two things for our purpoſe, ſc. that he hath being from himſelf, and gives being to all other things: In him we live, and move, and have our being, Act. 17. and of him are all things.
Now that there is, and can be but one Being from himſelf, this reaſon may evince, becauſe otherwiſe there would be progreſſus in infinitum: if God's Being be from another, then that which gave God his being ſhould be God, and that had his being from another, and ſo you may reaſon infinitely; ſo tis abſurd both in Divinity and Philoſophy.
There can be but one firſt Cauſe,Arg 3 and one firſt mover, and one laſt end of all things; therefore but one God, who is the firſt cauſe of all things, and the laſt end of all things, Rom. 11. 36.
There can be but one infinite Being, one Almighty Being, one OmnipreſentArg. 4. being; therefore but one God, who is onelyonly Infinite, Omnipo…ent, and onelyonly every where, Cujus centrum eſt ubiqùe & circumferentia nuſquam, asT…iſmegiſt… Triſmegiſtus ſpeaks of God. There can be but one Infinite; for if there were two diſtinct Infinite Beings, then there would be ſomething in one which is not in another, then where there is any thing wanting, that is not Infinite, and ſo no God. There can be but one Omnipreſent Being, as Athenagoras argues well; if there be more Gods, where are they, ſeeing the one onelyonly true God is every where.
The fifth Argument is from theArg. 5. Gentiles, who though they Worſhipped …any Gods, yet ſtill did acknowledge there was but one true God.
Becauſe the Divine nature is indiviſible,A…g. 6. cannot be divided into parts: it is indiviſible, becauſe God is one ſimpliciter, unum ſimpliciſſimum, one moſt ſimple thing, admitting no parts nor number: if the Divine Nature were diviſible into parts, then were it not one ſimple, but a compound entity.
CHAP. III. Sheweth the grounds how it came to paſs▪ men made ſo many Gods beſides God.
NOw the grounds whence it cam… to paſſe, that men made ſo many God's, beſides the true God, wer… Jon. 1 6.theſe.
1. One Reaſon was, the great benefits which ſometimes they receive… from men, who were eminent in ſom… Heroicall vertues, the blinded Gentiles would therefore honour and reverence them as Gods.
2. The creatures that were uſefull were worſhipped as gods (becauſe of their uſefulneſs) by thoſe deluded Heathens: thus the people of Judah when they fell to Idolatry burnt incenſe (as they termed it) to the Queen of heaven, poured out drink offerings to her, and made her cakes to Worſhip her, Jerem. 44. for, ſay they to the Prophet, When we did thus, then had we plenty of victuals, and were well, and ſaw no evil, ver. 17. Therefore the Egyptians would worſhip Fire, Cattel, Onyons, Doggs, &c. and the Perſians would worſhip the Sun, Moon, and Stars.
3. From a conceit that Devils did all miſchief to them, therefore they would worſhip even Devils themſelves to pacify them.
4. The Devil himſelf did earneſtly labour to blind the eyes of the Heathen by foretelling things to come, which begot in them an opinion of a Deity; therefore they did offer ſacrifice to them, and would go to their Oracles to demand future things, which gave them an ambiguous anſwer.
5. Sometimes they would frame a God according to their own luſts and wicked conditions, as, thoſe that were given to luſt and adultery made Venus their Goddeſſe; they that w…re given to theft made Mercury their God, they that were given to murther and war made Mars their God.
6. The Apoſtle gives the true reaſon of all, ſc. God's judgement upon them, giving them up to a blind mind, and vain imaginations, for their contempt of the true and only God, R…m. 1. 21. 22, 23. Becauſe that when they knew God▪ they glorified him not as God, neither were thankfull, but became vain in their imaginations, and their fooliſh hea…t was darkened▪ profeſſing themſelves wiſe, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man, and to birds, and four-footed beaſts, and creeping things; therefore God gave them up to their own hearts luſts; and ſo they changed the truth of God into a lie, and worſhipped and ſerved the Creature more then the Creat…; who is bleſſed for ever, Amen. ver. 25. This is the reaſon why God gives men up to idolatry in theſe daies, 2▪ Theſ. 2. 10, 11. The Apoſtle having deſcribed the coming of the man o… Sin to be after the working of Satan, with all power, and ſignes, and lying wonders, and with all deceiveableneſſe of unrighteouſneſſe, in them that periſh, becauſe they received not the love of the truth that they might b… ſaved; he then tells us, that for this cauſe God ſhall ſend them a ſtrong deluſion, that they ſhould believe a lie: when men ſhall reſiſt the revealed truth of the onelyonly true God, he gives them up to believe lies.
7. Another ground why they made more Gods then one, was the very ground and argument of the Manichees, affirming there were two pri… ciples or beginnings of things; a ſummum bonum, and a ſummum malum: a ſummum bonum from whence ſprang all good; a ſummum malum, from whence iſſued forth all evil. Their argument and reaſon is from the contrary effects of things, and the contrary works that are done; there are divers and very contrary effects to one another. Now two things will give full anſwer hereunto.
The diverſity and contrariety of effectsArg. i. argu…s not a contrariety and diverſity of cauſes; one thing may be the principle, from which iſſueth divers contrary effects: as for inſtance, As the Sun is one and the ſame cauſe, and yet worketh diverſly upon divers ſubjects, his preſence cauſeth light, his abſence darkneſſe; it hardens clay, ſoften's wax; the Sun is the cauſe of the great heat in the Summer, and of the cold in the Winter, it ripeneth and rotteth fruit; it …awneth the Blackmore's skin, it doth not do ſo to another Nation: If contrary effects ſhould argue contrary cauſes, then there ſhould be two Suns; if one Sun can by his light and heat produce contrary effects, why not one God form light and darkneſs, create good and evil?
Again; our own ſouls are notable inſtances: We ſee, one and the ſame ſoul worketh diverſly; as, to will, and not will; it perceiveth various things, it underſtandeth divers things, it move's the body from place to place, it reſteth the body. If one creature can produce various and divers things, then much more God; we may as well argue that there are two contrary ſouls in man, as argue▪ there be two Gods from diverſe operations and effects.
There is no ſummè malum principium, Arg. 2.as there is ſummè bonum, becauſe God, who is ſummè bonus, good in the higheſt manner, can and doth diſperſe, order, and govern the greateſt evil, according as he will: for either it is Sin that is ſummè malum, or the Devil: now both Sin and Devils are all ſubject to Gods government; which would not be, if there were a ſummè malum principium, as there is ſummè bonum, becauſe then there would be an equal power in both; that the chiefeſt evil would never endure the chiefeſt good, but would ſtrongly oppoſe it.
CHAP. IV.
IT is needleſſe for me to confuteƲſe. 1. the Heathens, who worſhipped many Gods in heaven and earth; moſt kind of creatures were Gods to ſome nation or other; I know there are no ſuch perſons here among us; we are Chriſtians and all ſay, I believe in God, ſo we profeſs but one God: It were needleſſe for me any further to confute the old hereſie of the Manichees, which hereſie St. Auguſtine Aug. in Haereſ, c. 1. 7, 8. c. 6 22. &. 46.held before his converſion, becauſe I believe there are none here that hold that wretched Tenet.
There are other Heretiques, called Tritheitae, who held there were three Gods, and that upon this ground, becauſe there were three Perſons, and each perſon is very God: this errour ariſeth from the ignorance of this, in that they conſider not, that though the three Perſons are truly diſtinct, yet are they but one and the ſelf ſame glorious Being and Eſſence: I hope there is none that heareth me, that thinketh the three perſons in holy Trinity, to be three gods really diſtinct.
Now becauſe the Heathen have worſhipped many gods, and becauſe m…ny errours have ſprung from thence; I will draw theſe uſeful Conſiderations from the Premiſes.
1. We may ſee in them the moſt horrible pollution of nature by the fall of Adam, the ſtrong and ſtrange proneneſſe of mans heart naturally to idolatry, and to make many Gods. How can we but wonder to conſider, how reaſonable Man ſhould be ſo beſotted, blinded and ſtupefied, as to fall down before ſtocks and ſtones, beaſts and clouts, and worſhip them for gods? Hence God compareth them to Oxen and Aſſes, yea makes them more brutiſh, Iſa. 1. 3.
2. We may ſee hence the full neceſſity of having the holy Scriptures, which are Gods own Teſtimony of himſelf, as he is, and how many gods there are, or rather that there is but one God, the onelyonly living and true God: Then what a mercy is it, to have the ſcriptures read and diligently preached among us? Why did the Gentiles like blind Sodomites, go feeling and groping after God (as they for Lot's door▪) if haply they might find him, and therefore took creature's for God; but becauſe they had not the light of the Word to diſcover the one glorious God to them? So how comes it to paſſe that Papiſts are kept under ſpiritual darkneſſe, and in an idolatrous worſhip: this is one reaſon, becauſe they are kept from reading the Scriptures in the mother-tongue. The Pſalmiſt makes the word of God to be the greateſt bleſſing, Pſal. 147. 19. 20. He ſheweth his word unto Jacob, his Statutes and his Judgments unto Iſrael; he hath not dealt ſo with any nation, and as for his Judgments they have not known them.
3. Take heed of fooliſh reaſonings about the Godhead, I mean about the Unity of the Godhead, and of thy fooliſh conceits, how three perſons can be but one God; theſe fooliſh reaſonings were the ground of the hereſie of the Tritheites, as, How can three perſons being very God, make one God? The beſt anſwer unto all ſuch thoughts about the unity of the Godhead, is, to hold to the holy Scriptures: God in his word hath given this teſtimony, that there is but one God; I will believe no more Gods, becauſe God hath ſaid, There is but one God: I will acknowledg no more; His own teſtimony is the very ground why I will believe and acknowledg but one God. Take this for a rule, when once a man departs from the word of God, he expoſeth himſelf to an hundred errors: What the German Proverb is concerning a Lie, is true of all errors, Nothing is more fruitful, one error begetteth another.
CHAP. V.
FRom hence I gather, that ChriſtUſe 2. is God, equ…l with the Father, contrary to the Arrians of old, and Socinians of late, who maintain, that Chriſt is God, but yet diverſe, and not of the ſame ſubſtance with the Father; for Chriſt muſt either be the ſame with the Father, or elſe there muſt of neceſſity be more Gods then one: Now if Chriſt be God, and diverſe from the Father, then the Father and the Son; be two real diſtinct Gods, which is blaſphemouſly falſe: 'Tis true, what learned Zanchy ſaith; A man makesZanch. de trib. Elohim▪ more Gods, intra Deum, as well as extra Deum: Intra Deum, as the Arrians and Photinians of old, and the Socinians unto this day.
If there be but one God, and we acknowledgeUſe 3. but one God, then, as God is to have all worſhip, ſo only God is to be worſhipped. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve, Matt. 4. 10. There is the Act, that is to give Divine worſhip untoforeign quae quantum ad religionem attinet, non niſi uni et ſoli Deo debetur. Iſidor. lib. 11. Aug. cont▪ Fauſt. Manic. lib. 20. God; and the object is both excluſive and incluſive: God muſt be worſhipped and ſerved, and no other but he only; A place if well weighed, that would ſcatter all Popiſh ſhifting diſtinctions, concerning Divine Worſhip given to Creatures, as to Angels, Saints, and Images; as the common diſtinctions of foreign and foreign to God, foreign to the Creature: and to this may be added their hyperdulia to the Virgin Mary: But we find that foreign and foreign are promiſcuouſly uſed for ſervice to God and the creature; therefore it is a meer verbal diſtinction, becauſe they ſignifie one and the ſame.
No diſtinction will excuſe the Papiſts from Idolatry: and, as they give Divine worſhip to others, rather then to God, they make moe Gods then one. Their own praiers put up to the Virgin Mary, teſtify againſt them, that they make her a God, praying to her for grace and mercy: yea, their putting up prayers to any other Saint, doth deify that Saint, becauſe praier is an act of divine worſhip; 'Tis a praier of theirs, Sancte Petre, miſerere mei, aperi mihi aditum Coeli, St. Peter have mercy upon me, open to me the gate of heaven. They ſay, they pray to God through the mediation of Saints, which is a wrong to Chriſt's interceſſion; and 'tis evident, they pray to Saints, not onelyonly as Interceſſores, as Interceſſours, but as beneficiorum d… tores, as givers of benefits, and beſtowers of bleſſings, which is God's property.
If the Virgin Mary were upon Earth, and did know what divine worſhip is given to her, and how the Papiſts pray to her as to a God, ſhe would with all zealous indignation ſay unto them; Worſhip God, I can do you no good; ſo would all the Saints and Angels ſay, Worſhip the onelyonly true God; We can of our ſelves do neither hurt nor good; and, could Images ſpeak, they would deride their Worſhippers; Oh what fools are theſe men to leave the true God, and pray to us, that can neither hear, nor ſee, much leſſe can any way help them?
There is great reaſon, why onelyonly God is to be Worſhipped.
1. Becauſe there is but one that isRaaſ. 1. the Author of our Being and well-being: that, is the very ground of the Scoolmen, why God is to be Worſhipped, becauſe he is Author Creationis & Beatitudinis noſtrae: our Being is from God alone, not from Angels, Saints, Images, or any creature: from God alone is all our Happineſſe, Iſa. 45. 22. Look unto me, and be ye ſaved, all the ends of the Earth. And God gives this as the reaſon, for I am God, and there is none elſe; whoſoever ſets up a graven Image, and praieth unto it, he praieth unto a god that cannot ſave, ver. 20. Look unto all the creatures, and this is the voyce of all; We are no Sanctuary for you, we cannot help you; Angels, Saints, &c. and therefore worſhip God alone, who alone ſave's and damneth, who alone gives us all things richly to enjoy: yea God make's it his great work to do thee and me good, therefore ſhould we Worſhip him.
Becauſe God is the onelyonly excellentReaſ. 2. Object; all divine excellencies are only in him, and to him all honour, power, glory, and great Majeſty do belong, therefore all Worſhip; becauſe excellency is the ground of all Worſhip; the more Excellency, the more Worſhip is due; and to him that is moſt Excellent, moſt Worſhip is due; as to a Prince more civil honour is due then to any Nobleman: God is the only true God whom we profeſſe, and acknowledge; the Law, the Prophets, and the Apoſtles preach no other God to be Worſhipped, but the onelyonly true God.
CHAP. VI.
THis may give us an Uſe of admonitionUſe. 4. or caution, that we do not ſet up more gods then one in our hoarts: A man may profeſs but one God, and give outward Worſhip to that one God, yet may ſet up many Idols in his heart▪ Though thou art neither Atheiſt, nor▪ Heathen, nor Papiſt, yet thou maiſt commit groſſe Idolatry.
There are two ſorts of Idols, and two ſorts of Idolatry: there are outward Idols, as Statue's and Images of men, of Angels and Saints, of the Sun, Moon and Stars; and there be inward Idols, a man's luſts; the creatures ſet up in the heart, to which men give divine Worſhip, Ezek. 14. 3. When certain of the elders of Iſrael came to the Prophet Ezechiel and ſate before him; the word of the Lord came to him, ſaying; Son of man, theſe men have ſet up their Idols in their heart, and put the ſtumbling block of their iniquity before their face. Therefore Covetouſneſſe is ſaid to be Idolatry, Col. 3 5. Eph. 5. 5and a covetous man is an Idolater: and of all kind of Idolatry this is the worſt, for a man to proſtitute himſelf to his baſe luſts, for a worldling to fall down, and worſhip his gold and ſilver, to ſe…ve the unrighteous Mammon, for a god; for a Drunkard to adore his ſwiniſh brutiſhneſſe; this kind of filthy▪ Idolatry is more true then ſtrange.
I will ſhew when men make more gods then one in their hearts.
1. When men ſhall have an higher eſteem of the creatures more than of God, make more account of their gold, ſilver, and lands, then of God; Gaderen▪ like prefer their Hoggs before Chriſt, dung and droſſe before the true gain: it is no Soleciſm to ſay of ſome men that they ſet an higher price upon their luſts, upon their pleaſures, then they do on God; for the Apoſtle ſaith of ſome, that they are lovers of pleaſure, more then lovers of God, 2 Tim. 3 4. In like manner, may it be truly ſaid of too many, that they love their gain, their eaſe, their credit, their preferments more then God; whatſoever their corrupt heart delighteth in, they prefer above God; they take more care to provide for their backs and bellies then to Worſhip God, God ſhall loſe his Worſhip rather then their bellies ſhal want any of their delicious fare.
2. When men ſhall fear a creature more then God, and hazard the diſpleaſure of God, rather then diſpleaſe men, fall down and worſhip Darius for fear of his Lions, obey man by diſobeying God, God himſelf gives a check to this ſervile fear. Who art thou? that thou ſhouldſt be afraid of a man that ſhall die, and of the Son of man which ſhall be made as graſſe? and forgetteſt the Lord thy Maker, that hath ſtretched forth the Heavens, and laid the foundations of the Earth, and haſt feared continually every day becauſe of the fury of the oppreſſor, Iſa. 51. 13.
3. When men ſhall put more truſt and confidence in the creatures then in God, as covetous men truſt in uncertain page missing and all creatures; Whatſoever you do, 1 Cor. 10. 31whether ye eat or drink, do all to the glory of God. Diſhonour him not in eating, as the people of Iſrael did, when they required meat for their luſt, Pſal. 78. 19. Labour to pleaſe him in all things; imitate the rivers, who receive waters from the ſea, and ſend all their waters into the ſea again: none may challenge the glory of any thing he hath or doth to himſelf; the glory muſt not reſt upon him that hath any good, but muſt be returned to him that gave it.
3. Then expect from this one God all the good that you need, all comfort in time of ſorrow, all plenty in time of want, all refuge and ſafety in time of danger; expect every good thing, grace and eternal glory from him.
As the Pſalmiſt ſpeaks of promotion, it comes neither from the Eaſt nor from the Weſt, nor from the North, nor from the South; ſo I may ſay of Salvation; look unto me, and be ye ſaved all the ends of the earth, Iſa. 45. 22, as ſaith the Lord: hear ye, what the Great God of heaven cries to us out of heaven, look over the earth, and ſee whether ther… be a God like unto me. Saint Auguſtine ſaith, that every creature cries out to man, Ego non ſum Deus, I am no God, I cannot ſave you, I cannot help you, I cannot comfort you; honours, riches, friends, all ſay, we cannot ſave you, therefore expect Salvation from Him who is the onelyonly true God, and author of all bleſſedneſs.