Two Sticks Made One, Sermon
Two Sticks made One.
EZEK. XXXVII. 19.
Say unto them, Thus ſaith the Lord God, Behold I will take the ſtick of Joſeph, which is in the hand of Ephraim, and the Tribes of Iſrael his fellows, and will put them with him, even with the ſtick of Judah, and make them one ſtick, and they ſhall be one in mine hand.
WHat our Lord Chriſt ſaid in Luk. 4.21. upon his reading that of the Prophet Iſaiah, The ſpirit of the Lord is upon me, becauſe he hath anointed me to preach good tydings to the meek, &c. This day, ſays he, this Scripture is fulfilled in your ears. The ſame I may ſay of this Scripture now read to you, God hath in a great meaſure this day fulfilled it among you.
A Scripture which ſeems exactly fitted to this Days Deſign, which is partly for humbling in regard of former Diviſions; and partly for rejoycing with reſpect to the preſent Union.
Accordingly you have in the Text two Sticks,Iſa. 9.21. The ſtick in the hand of Ephraim, and the ſtick of Judah: that is, Ephraim againſt Judah, and Judah againſt Ephraim. This is matter of mourning. But then you have theſe two ſticks made one in the hand of the Lord, and that is cauſe of rejoycing.
As in the Body Natural, Health is the Salt of all Mercies, ſo in Bodies Politick, and Eccleſiaſtical, the Salt of all Mercies is Peace and Union, without which no good can be long preſerved, or comfortably enjoyed. And therefore our Lord hath put them together, Mark 9. ult. Have ſalt in your ſelves, and have peace one with another.
The deſirableneſs of Peace and Union cannot be better ſet out, then by reflecting upon the direful Miſchiefs of Diſcord and Diviſion. One ſays, Numerus binarius est infamis, quia primo auſus est ab unitate diſcedere.
It is an accurſed number, as firſt departing from Unity. I am ſure the departing from that Unity which we are called of God to keep,Eph. 4.3. viz. The unity of the ſpirit, in the bond of peace, is a very curſed thing.
Jerom calls Diviſions, Amicorum diſpendia, inimicorum compendia, divinae irae incendia. So that we may ſay of them, what Auſtin ſays of Original Sin, Peccatum, cauſa peccati, poena peccati. They are not only ſin, and the cauſe of ſin, but the puniſhment of ſin too, ſo that they are nothing but a heap of ſin.
Diviſions in a Kingdom, in a City, in a Family are very ſad, and have ſad effects; Chriſt ſays, they can't ſtand where theſe are, (Mat. 12.25.) but no Diviſions ſo ſad as they that happen among the People of God. For the diviſions of Reuben there were ſad thoughts of heart, Judg. 5.15.
When Brethren are divided, and the Fire is kindled in our own Bowels, riſing from our ſelves, this is ſad indeed. As the Prophet ſays, Ezek. 19.14. Fire is gone out of a rod of her branches, which hath devoured her fruit, ſo that ſhe hath no ſtrong rod to be a ſcepter to rule, this is a lamentation, and ſhall be for a lamentation.
And this was the very caſe of the People in the Text, a long and ſad diviſion had been among them from the time of Jeroboam, not only as they were a State, but as they were a Church too; Civil diviſion brought in Eccleſiaſtical; they could not agree in one Government, nor in one way of Worſhip. Two Tribes cleave to the Worſhip of the Temple, but the reſt of them muſt have their Calves at Dan and Bethel. So that they were not only divided as a State; but which is more ſad, they were divided as a Church of God.
Now hear God promiſes to heal their Diviſions, and to make them one; they ſhall be one in my hand. In the whole Chapter you have two Prophecies, in which are contained two great Promiſes, excellently ſuited to two great Evils this People were now under, viz. Diviſion, and Deſolation.
Their Deſolation is ſet out in the former part of the Chapter, under the Type of a Valley of dry Bones, verſ. 1, 2.
The Thing God promiſes is Redemption, under the Type of making dry Bones live. This you have from the third verſe to the fourteenth.
Their Diviſion is ſet out by the Type of two Sticks, the Promiſe God makes is to cure their Diviſions, and unite them again, and this under the Type of making two Sticks one, and not only ſo, but to bring them into a firmer Union then ever.
They ſhall be united to be one People, verſ. 22. They ſhall be no more two Nations, I will make them one upon the Mountains of Iſrael.
They ſhall be united in one God, verſ. 23. They ſhall be my People, and I will be their God.
They ſhall be united under one King, verſ. 24. David my Servant ſhall be King over them, and they ſhall have one Shepherd.
They ſhall be united in one way of Repentance, verſ. 23. They ſhall not defile themſelves any more with their Idols, nor with their deteſtable Things, nor with any of their Tranſgreſſions.
They ſhall be united in one way of Reformation, verſ. 24. They ſhall walk in my Judgments, and obſerve my Statutes, and do them.
They ſhall be united in one Covenant, verſ. 26. I will make a Covenant of Peace with them, it ſhall be an everlasting Covenant.
They ſhall be united in one way of Worſhip, verſ. 26, 27. I will ſet my Sanctuary in the midſt of them for ever, my Tabernacle alſo ſhall be with them.
Now ſuch a Union as this, for a People to be made one in One God, under one King, in one way of Repentance and Reformation, in one Covenant, and in one way of Worſhip; what a firm, what a ſpiritual, what a compleat, and conſequently what a bleſſed Union muſt this be.
Concerning which, in the whole of this Prophecy, wherein it is contained, you may obſerve four things.
1. Here is the Subject Matter of this Union deſcribed, and that both in the Type (as I may call it) and in the Antitype. In the Type it is two Sticks. In the Antitype it is the Church of God in two parts. This is in the ſixteenth verſe.
2. Here is a Writing to be inſcribed; which is not only commanded, but the words of the Writing dictated. Write upon one Stick, for Judah, and for the Houſe of Iſrael his Companions: i. e. the Tribe of Benjamin, and all the reſt that joyned with them in their way of worſhip.
And write upon the other Stick, for Joſeph, the Stick of Ephraim, and all the Houſe of Iſrael, his Companions. That is, the the other Ten Tribes, who were joyned under Jeroboam in his way of Worſhip.
3. Here is the Way and Manner of this Union directed. Joyn them one to another into one Stick, verſ. 17.
4. Here is the meaning of all unridled and explained, in the words of the Text, Behold, I will take the Stick of Joſeph which is in the hand of Ephraim, and the Tribes of Iſrael his Fellows, and will put them with him, even with the Stick of Judah, and make them one Stick, and they ſhall be one in my hand.
To attempt the explaining the Nature, or Kind, or Meaning of theſe Sticks, when the thing intended by them is ſo fully expreſſed, would be but trifling with the Text, which I ſhall indeavour to improve to more uſeful purpoſes.
There is only one thing that I ſhall remark upon in the words, before I come to what I intend. And that is, the Form of the Promiſe in which this Union is wrapped up.
I will make them one Stick, and they ſhall be one in my hand.
1. What Oneneſs is this that is here promiſed?
2. What is intended by this doubling the Promiſe?
3. What is implyed by being one in God's hand?
1. What Oneneſs is this that is here promiſed and pointed at? Wherein doth it eſpecially conſiſt?
There are ſeveral ſorts of Oneneſs in Scripture.
There is an Oneneſs of divers Perſons in one Nature.
There is an Oneneſs of differing Natures in One Perſon.
And there is an Oneneſs of ſundry Natures and Perſons in one Quality.
In the firſt is One God, Deut. 6.4.
In the ſecond is One Chriſt, 1 Cor. 8.6.
In the third is one Church. Cant. 6.9. My Undefiled is but One. Acts 4.32. The multitude of them that believed were of One heart, and of One ſoul.
This is an Eccleſiaſtical Oneneſs, and it is that which the Text chiefly points at.
Bellarmine ſpeaks of a ſixfold Oneneſs in the Church.
1. In reſpect of God who calleth, but this makes the Church not ſo much una, as ſub uno, one, as under one.
2. In reſpect of the end, the Salvation to which it is called, but this makes the Church not ſo much one, as ad unum.
3. In reſpect of the means, as Word, Faith, and Sacraments. But thus the Church is rather by one, than one.
4. In reſpect of the Spirit as a ſeparated Governour.
5. In reſpect of Chriſt as a conjoyned Head.
6. In reſpect of the connexion of the members among themſelves; and in theſe two laſt reſpects (ſays he) it is moſt properly one.
So that this Oneneſs is ſuch in the inward principles, and outward practice of Religion, as concerns the people of God joyntly and reciprocally in their Church State, as joynt Members of Chriſt, and one of another.
And this is the Oneneſs here promiſed, I will make them one ſtick, and they ſhall be one in my hand.
But 2. what is intended in the doubling this promiſe? I will make them one, and they ſhall be one.
1. It may point at a twofold Union, Paſſive, and Active. He makes them one; that's a paſſive union, God is alone in it. They ſhall be one, that is more active, there is the operation of Man in it.
As it is in the union betwixt Chriſt and the Chriſtian; it is firſt paſſive, and then active. There is the operation of the ſpirit uniting, and then the act of Faith in cloſing; we are apprehended of Chriſt, before we can apprehend Chriſt, Philip. 3.12.
Unition, as ſome calls it, is in order of nature before union, and ſo it is in this union in the Text, between Chriſtian and Chriſtian, Believer and Believer, Church and Church. God is firſt in it. Uniting Graces muſt precede uniting acts, and if God thus make us one, then we ſhall be one. For,
2. The doubling the promiſe, imports the certainty of the accompliſhment. As Pharaohs dreams were doubled, ſo the promiſe is here repeated,Gen. 41.32. becauſe the thing is eſtabliſhed by God, and he will ſurely bring it to paſs. I will make them one, and they ſhall be one. Iſa. 43.13.Q. d. None ſhall be able to hinder it. I work, and who ſhall let it? Sometimes God divides a people, and then none can unite them;Judges 9.23. God ſent an evil ſpirit between Abimelich, and the men of Shechem.
So when God unites, none can divide; if he makes the two ſticks one, Job 34.29.they ſhall be one. When he gives peace, who then can make trouble?
3. It implys ſuch a union, as ſhall be both inward and outward, in principle and practice, in affection and action. I will make them one; that is, in Judgment and Principle. And they ſhall be one; i. e. in Worſhip and Practice. For it is explained by that in Jer. 32.39. I will give them one heart, and one way, that they may fear me for ever. One heart without one way is unfruitful. And one way without one heart is hypocritical; but one heart, and one way is no leſs then Angelical, for thereby his will is done on earth as it is in Heaven.
So that a full and compleat Union between, his People is here pointed at. I will make them one; that is, I will give them one heart. And they ſhall be one; that is, they ſhall walk in one way. Rom. 15.6.And ſo with one mind, and one mouth they ſhall glorifie God.
But thirdly, What is intended by being one in his hand? I will make them one ſtick, and they ſhall be one in my hand.
1. It points to the influencing power of God in bringing this oneneſs about. The Hand in Scripture is frequently put for Power. So Deut. 32.36. The Lord ſhall repent himſelf for his ſervants, when he ſees that their powers are gone (foreign) that their hand is gone, Dan. 6.27. He hath delivered Daniel from the power of the lions, (foreign) ſo the Chaldee, from the hand of the lions. Iſa. 11.11.25.10.So here the hand of God implys his power; and indeed the curing the diviſions of his people, is a work that calls for a mighty power. Odia religionum acerbiſſima. Solomon ſays, The contentions of brethren are like the bars of a caſtle, Prov. 18.19. It is ſo of ſuch as are brethren by place or race, and it is ſo much more (the more is the pity) among ſuch as are brethren by grace; corruptio optimi peſſima. It made Strigelius weary of living,Melch. Adam. in vita. and wiſh to depart out of the world, that he might be freed ab immanibus & implacabilibus odiis Theologorum. Therefore Solomon compares them to the bars of a caſtle, very ſtrong, and hardly bowed or broken. None can do it but God; and when he by the power of the ſpirit of love and union breaks theſe bars in ſunder, then they become one in the hand of the Lord.
2. It implies a union in the Truth; every union is not a being one in Gods hand. There may be union in ſin, a union in errour. All the world wondered after the beaſt; Rev. 13.3.a union to ſupport the Antichriſtian Intereſt. It is ſaid of the ten horns, theſe have one mind, and ſhall give their power and ſtrength to the beaſt, Revel. 13.12, 13. Now this is ſo far from being a union in the hand of God, that it is the quite contrary, it is union in the hand of Satan. If we are not united in the truth, whatever our union may be, yet we cannot be ſaid to be one in the hand of the Lord.
3. It implys the reality and cordialneſs of this union, a love without diſſimulation; you read of an 144000 which ſtand with the Lamb upon Mount Sion, Revel. 14.1. And here are two things mentioned concerning them to our purpoſe; their unity, and their ſincerity: oneneſs and uprightneſs.
Here is their unity in Doctrine pointed at in their number, 144000, which is a number rooted in twelve, to ſhew that they were all built upon that one foundation of the twelve Apoſtles, of which Chriſt was the corner ſtone, and that their Doctrine and worſhip is pure and Apoſtolical.
Then here is their unity in Profeſſion; they have all one name,Ver. 1. written in one place, they have his fathers name written in their foreheads; that is, they make the ſame open and viſible profeſſion of their ſubjection and obedience to the ſame authority, Government, Laws, and Ordinances of God, and our Lord Jeſus Chriſt.
Then here is their unitedneſs in bleſſing and praiſing God. This is intimated by their having the ſame Inſtruments, and the ſameneſs of their Song.Ver. 2. They all harp upon their harps, and they all ſung as it were a new Song before the Throne.
Then here is mention of their Oneneſs in keeping their Conſciences pure from all Idolatrous Worſhip, and Antichriſtian pollutions.Ver. 4. Theſe are they which are not defiled with women, for they are Virgins.
To name no more, here is their Unity in true Worſhip. Theſe are they which follow the Lamb whither ever he goes.Ver. 4.
And that which crowns all, and puts a Glory upon this bleſſed Union is,2 Cor. 1.12. that it is done in ſimplicity and godly ſincerity, without any antichriſtian equivocations, or mental reſervations. Therefore it is ſaid, ver. 5. In their mouth was found no guile, for they are without fault before the Throne of God.
My Brethren, if our Union be of this kind, without guile if it be founded in ſincerity, and uprightneſs of heart to God, then are we without fault before the Throne, and one in the hand of God.
4. Such a Union will be an abiding, induring Union. And ſo much is implied in the words, wherein there ſeems to be a double promiſe of it intimated. God doth not only ſay, I will make them one, which imports a Union for the preſent; but they ſhall be one; which ſecures this Union for the future, it ſhall abide when once effected; for therefore he adds, They ſhall be one in my hand, q. d. The ſame power that hath accompliſhed, and brought it to paſs, ſhall alſo preſerve and maintain it.
That which is made one in the hand of the Lord ſhall be always one, None ſhall pluck them out of my hand. And v. 23. They ſhall no more defile themſelves with any of their tranſgreſſions, of which their diſcords and diviſions were none of the leaſt; and therefore he adds in the ſame verſe, So ſhall they be my people, and I will be their God.
They were his People, and he was their God before: but here he renews his Covenant with them, as brought into a ſtate of union. This is implied in this (So), So ſhall they be my people, and I will be their God. His Covenant is renewed with them, not only as glorying in their union, for now he is not aſhamed to be called their God; but alſo as confirming of it.
5. Here is alſo implied the extenſiveneſs of this Union. They ſhall be one in my hand. Who are intended by this They? It reaches to all, at home and abroad, in City and Country. One ſtick is to be written upon, not only for Judah, but for all his Companions. And the other ſtick not only for Ephraim, but for all the Houſe of Iſrael his Companions. Ver. 16.Theſe are They of whom God ſays, I will make them one, and they ſhall be one in my hand. It ſhall be an extenſive Union. So it is explained, v. 21. I will gather them on every ſide. And v. 22. One King ſhall be King to them all. And v. 24. They all ſhall have one Shepherd.
When God undertakes to unite his People, he will make it a compleat Work.
It ſhall be a Union in the Truth.
It ſhall be a Union in Principle and Practice.
It ſhall be a cordial and ſincere Union.
It ſhall be an extenſive Union.
And it ſhall be an abiding Union.
And this may ſuffice for the opening the Terms. Many uſeful Truths might be deduced from the words; but the only thing I ſhall pitch upon, and ſpeak briefly to, ſhall be this.
That it is God alone who can heal the Diviſions,Doct. and unite the hearts of his People, and whenever he doth do it, it is a great mercy.
I ſhall ſpeak to the Point under two Heads.
I. It is God alone who can heal the Diviſions which are among his People, and make them one.
II. When God is pleaſed to heal the Diviſions of his People, and make the two ſticks one, it is a great mercy.
1. It is God alone that can heal the Diviſions that are among his People, and make them One. And this will be evident, if
1. We do but conſider the Source of their Diviſions, from whence they ſpring. The Roots which produce and nouriſh them.
(1.) One is from the Malice of Satan. He is the envious One that ſows theſe Tares. He is the great Incendiary, that uſes all Arts to divide and ſeparate the People of God. He loves to ſet his cloven foot in the place of God's feet. So the Church is call'd, Iſa. 60.15.
Now no Power but that of God can bind him and cast him out, Rev. 20.2.
(2.) From difference of Apprehenſion. Good men may agree in one Aim, and yet not in one way; the End may be the ſame, tho the Means vary. It is difference of Light that cauſes difference of Judgment; and that works to divide the Affections, and then all is on a flame. Ye read Revel. 15.2. of them that had gotten the Victory over the Beaſt, and over his Image, and mark, and number of his Name, and yet they ſtand upon a Sea of Glaſs mingled with Fire.
And this is ſuch a Fire as none but God can quench.
(3.) They ſpring from corrupt Principles and Luſts within. What the Apoſtle ſays of worldly Contentions, we may ſay of ſpiritual. Whence come wars and fightings among you? come they not hence, even of your Luſts that war in your Members? James 4.1. There are ſome Luſts eſpecially that make good men a burden to each other. Such as Pride, and Vain glory, Love of the World, Ambition, and deſire of Precedency, envy at anothers Repute, irregular Zeal, and ſuch like; theſe make us very touchy, and to become Pricking briers, and grieving Thorns among our ſelves. There hath been too much experience of this in theſe Dog-days of the Church, wherein ſo many have been barking and biting at one another.
Man's Nature is ſo prone to Diſcords through the influence of theſe remaining Luſts, that they would no more unite then crumbs of Sand, did not God bring it about, and make them One in his hand. Therefore it is ſaid, I will make them One, and they ſhall be One in my hand.
2. It is a Prerogative peculiar to God. The Text intimates ſo much, they ſhall be one in my hand. No Oneneſs if God hath not a hand in it. Men may uſe means, and contrive methods for Union, but it is not the policy or skill of all the Reconcilers in the World can bring it about, without God.
How many have brought their Buckets to quench the Churches Flames. Many Antidotes have been preſcribed, many Rules and pacific Means have been commended by wiſe and good men for the Cure of our Diviſions. But foreign, there wants a Divine Power within.
Men may take two Sticks and tie them together, or glue them to each other. But nothing will make them one Stick, but the hand of God. Hence he is called the God of Peace, Hebr. 13.20. and he is ſaid to create Peace, Iſa. 45.7. Now you know Creation is making ſomething out of nothing. And indeed ſo is this. Look throughout this whole tranſaction, from firſt to laſt, and you can't find any thing out of which this Union ſhould be formed. Either Wiſdom, or Power, or Strength, or Policy, or any thing elſe. It is a pure Creation, for it is out of nothing. And this you have in your Preface expreſſed a due ſenſe of, in giving to him the glory of his Power, by aſcribing the Succeſs of theſe Attempts to the ſignal Preſence of God.
3. If the Breaches and Diviſions that at any time fall out among the Lord's People be a Judgment from the Lord, then he alone can make them One. For who can remove a Judgment that comes from God, but God himſelf? the ſame hand that wounds, muſt heal. He hath ſmitten, and he will bind us up.Hoſ. 6.1.
Now the Diviſions that are among Gods People, tho they proceed from ſin originally, yet there is a Judicial Diſpenſation in them. Hear, O ye Mountains, the Lord's Controverſie, Mich. 6.2. All their inteſtine Diviſions are the Lords Controverſie. This is one way by which God avenges the quarrel of his Covenant, Lev. 26.25. When his People break with him, then he breaks them one againſt another. Jer. 13.13, 14. I will fill all the Inhabitants of the Land, the Kings, the Prieſts, and the Prophets, and all the Inhabitants of Jeruſalem with drunkenneſs, and I will daſh them one againſt another. So Zech. 11, 14. I cut aſunder my Staff of Bands, that I might break the Brotherhood between Judah and Iſrael. Ye read in Iſa. 9.21. of Manaſſeh againſt Ephraim, and Ephraim againſt Manaſſeh, and they together againſt Judah. And this is ſaid to be from the Wrath of the Lord of Hoſts, verſ. 19. And what Wiſdom or Skill of Men can quench this Wrath of God? it muſt be God himſelf. As fire is ſaid to fetch out fire, ſo nothing can extinguiſh this fire of God's Anger, but the kindling of his own Repentings. How ſhall I give thee up Ephraim?Hoſ. 11.8. my heart is turned within me, and my repentings are kindled together. And he is ſaid to repent himſelf for his ſervants when he ſees their power is gone, Deut. 32.36. When their Wound is incurable for want of healing Medicines, then God will plead their Cauſe, and the Wound ſhall be bound up. For he glorieth in this Title, I am the Lord that healeth thee, Jer. 30.13.Exod. 15.26.
4. This will further appear, if you conſider the Seaſon of this bleſſed Cure. Uſually it is when his People are brought very low. The virtue of his Medicines is beſt known when the Wound is deſperate, and to the eye of Senſe, paſt healing.
God reſerves the ſpeaking of this Comfort till the Church is brought into a Wilderneſs. Hoſ. 2.14.How is it that the Bones are brought together, bone to his bone, but by the Breath of the Lord? and when did this breath enter into them, but when they were ſcattered in the open Valley, Ezek. 37.2.and Lo they were very dry? No Life, no expectation, no hope of Union; Behold, they ſay our Bones are dried, Ver. 11. Ver. 7.our hope is loſt. Then behold a ſhaking, and the bones came together, bone to his bone. And when doth God command the Prophet to write upon Judah and Ephraim, but when they were in a very low, and hopeleſs Condition? and therefore he muſt write upon two Sticks. A Stick is a dead thing, a dry thing, a withered thing; a fit Emblem of the low Condition they were in.Dan. 5.25. And what is the writing upon your Sticks at this time? Not a Mene tekel upharſin. No, bleſſed be God, but the quite contrary: Heads of Agreement, united Brethren. A bleſſed Hand-writing; and if it be not written upon dry Sticks judge you. So that none could have cauſed this to be written, if God had not ſaid to us, as he did to the Prophet, Son of Man, write upon them. And therefore what the Apoſtle ſays in another caſe, I may ſay in this, Ye are manifeſtly declared to be the Epiſtle of Christ, 2 Cor. 3.3.written not with Ink, but with the Spirit of the Living God.
2. When God is pleaſed thus to heal the diviſions of his people, and make the two ſticks one in his hand, it is a great mercy. For
1. When God doth this, it is to accompliſh the promiſe, and every promiſe travels with mercy; there can be nothing but mercy in the promiſe; therefore when ever it brings forth, the birth muſt be mercy.
Now God hath made great promiſes concerning the peace and oneneſs of his people. The envy of Ephraim ſhall depart, he ſhall not envy Judah, and Judah ſhall not vex Ephraim, Iſa. 11.13. v. 6. The wolf ſhall dwell with the Lamb, and the Leopard ſhall lie down with the Kid. The Cow and the Bear ſhall feed, their young ones ſhall lie down together. The meaning is, that all ſourneſs, and fierceneſs, and bitterneſs of ſpirit ſhall ceaſe among the ſubjects of Chriſt, and a ſpirit of love and ſweetneſs ſhall take place, and heal all.
Ye have many promiſes of this kind, and ſome that have a more direct aſpect to the laſt times, and therefore look wiſhly upon us. Such is that in, Zeph. 3.9. Then will I turn to the people a pure language, that they may call upon the Name of the Lord, and ſerve him with one conſent. So Zech. 13.19.Deut. 32.4. In that day the Lord ſhall be one, and his Name one. But is not his Name one now? yea, in itſelf it is. He is the God of truth, that is his Name. But while there are different ways of profeſſion, and each party intitles God to his particular way, this gives him many Names; the differing claims that divided intereſts make to God, give him many Names. But in that day his Name ſhall be one; differing ways and modes of Worſhip ſhall ceaſe, all his people ſhall be united in the ſame mind and judgement, and ſhall own God in the ſame truth, and the ſame way of worſhip, and ſo his Name ſhall be one.
But this day is ſaid to be when Chriſt ſhall be King over all the earth, Chriſt ſhall be King over all the earth, and in that day the Lord ſhall be one, and his Name one.
This is that Chriſt promiſes in the New Teſtament, John 10.16. There ſhall be one fold, and one ſhepard.
2. It is a great mercy in that the ruine of their enemies follows upon it. You ſeldom read of any great healing among the Churches and people of God, but their enemies have ſoon felt the effects of it. It is no ſooner ſaid in Iſa. 11.13. The envy of Ephraim ſhall depart, but the next words are, The adverſaries of Judab ſhallbe cut off. His work is no ſooner performed upon Mount Sion, but the next work is the pulling down the Aſſyrian, Iſ. 10.12. and in Iſ. 15.10. No ſooner are Gods people one in his hand, but his enemies are trod under his feet, as ſtraw is trodden down for the dunghil. And 1 Revel. 19.14. the Saints are ſaid to follow Chriſt cloathed in fine linnen, clean and white; their cloathing ſhows their holineſs, and their following him, ſhews their oneneſs; and when they follow him thus cloathed, then you read of his ſharp ſword, and his iron rod, and his treading the wine preſs of the wrath of God upon his enemies, v. 15. all which is explained in the following words, to the end of the Chapter, where you have the Battle of Armageddon fought, and the Beaſt and falſe Prophet, and all the reſt of the Churches Enemies deſtroyed. And if the deſtruction of the Churches Enemies be a conſequent of their Union, then when God makes the two ſticks one, it is a great Mercy.
I might add,
3. The notice that God would have to be taken of it, ſpeaks out the greatneſs of the mercy. That they may know from the riſing of the Sun to the Weſt, that there is none beſides me; I am the Lord, and there is none elſe; I make peace, and create evil, Iſa. 45.6.
4. The bleſſings and proſperity that flow from this Union ſpeak the greatneſs of the mercy.Pſal. 122.7. When peace is within Jeruſalem's walls, there will be proſperity within her Palaces.
But I paſs theſe, and ſhall inſiſt only on this one thing, which will ſufficiently ſet forth the greatneſs of this Mercy and Union, and that is,
5. The Evils and Diviſions among God's People. Their Name is Legion, they are ſo many. Nothing thrives where this Wolf ſets his foot. Where envy and ſtrife is, there is confuſion, and every evil work, James 3.16. It is the root of many bitter fruits. We read Gen. 38. that Pharez was the Son of Tamar. Pharez ſignifies Fraction and Diviſion, Tamar ſignifies a Palm-Tree. Ab amaritudine, ſay ſome, from bitterneſs.Pagnine. Diviſion comes from bitterneſs, and brings forth bitter fruits.Deut. 32.31. The grapes of it are grapes of gall, the cluſters are bitter.
For inſtance:
Your Diviſions are very diſhonourable to Jeſus Chriſt, they cauſe his Name to be blaſphemed in the World, Rom. 2.24. Nay, it is an implicite denying him to be come in the fleſh. For when he comes, this is to be one effect of it,Iſa. 11 6. The wolf ſhall dwell with the lamb, &c.
It is one Argument the Jews have againſt Chriſt's being come, becauſe this Prophecy is not fulfilled.
My Brethren, Is the Lord Chriſt come into the World, or is he not? If not, why do ye own it? If he is, why don't ye manifeſt it? It is your Union that muſt prove Chriſt's Miſſion.
Chriſt prays for the Oneneſs of his Diſciples for this very end, John 17.21. That they all may be one, that the world may believe that thou haſt ſent me. And again, v. 23. Let them be perfect in one, that the world may know that thou haſt ſent me: As if Chriſt ſhould ſay, the World will never believe, that thou haſt ſent me, that my Doctrine is true, if they that profeſs it live not in the power of it, and are not made one by it. Thou art Love, and what ſhall convince the World that I came out of the Boſome of the Father's love, when my Diſciples hate one another? Oh how diſhonourable to Chriſt muſt this be!
2. Diviſions are a great grief to the Spirit of God, and we are commanded not to grieve him, Eph. 4.30. Grieve not the holy ſpirit of God. Have ye not your light and life from the Spirit? Did not he convince, and convert, and draw you to Chriſt? Was it not he that lead you into the Secrets of God? that revealed the Myſteries of the Kingdom, the deep Things of God, and Eternal Life to you? Your Calling had never been effectual, if the Spirit had not been in it, to make it ſo. Are not your Parts,2 Cor. 12.4. and Gifts, and various Attainments, all from the Spirit? And is not every Grace, and every Degree of Grace in you, the Workmanſhip of the Spirit? And is it not the Spirit that quickens you in Duties, and maintains in you a frame of heart for communion with God? Who is it that comforts your Souls in troubles,1 Cor. 1.4. and that teaches you to comfort others? that helps you againſt Corruptions within, and Temptations without? that conquers your Difficulties, and inables you to rejoyce in Tribulation? Is it not the Spirit? Is not he the earneſt of your inheritance? Eph. 1.14. Eph. 4.30.Hath he not ſealed you to the day of redemption? and will you grieve this Spirit? Oh what an evil is this!
3. There is nothing more contrary to Chriſtianity; and yet we cover our Diviſions under the cloak of Religion, the very Name whereof carries Union with it. Religio à religando: It is the Bond of God upon the Soul, that binds us all to himſelf, and one to another. As God is the God of Peace, Chriſt the Prince of Peace, Eph. 6.15.the Holy Ghoſt the Spirit of Peace, his Children the Children of Peace; ſo the Goſpel you profeſs, and preach, is the Goſpel of Peace, full of Precepts of Peace; you are,Rom. 12.18. Mark 9.50. if it be poſſible, and as much as in you lies, to live peaceably with all men, much more to have peace one with another; elſe you violate your Baptiſmal Covenant,1 Cor. 12.13. For by one ſpirit we are are all baptized into one body, whether we be Jews or Gentiles, bond or free. And what an evil is this? It is Death to force a Virgin, what is it then to defile a pure and holy Religion?
4. Diviſions are the cauſes of much ſin. Shake a Glaſs of Water that hath dregs in the bottom, and the ſhaking ſtirs it, and ſpreads it all over. I have often thought of that Counſel of the Apoſtle, Eph. 4.26. Let not the ſun go down upon your wrath. It muſt be ſpeedily ſuppreſſed, for if we lie down in our heats, we ſhall be apt to burn all the Night. It was a Cuſtom formerly in this Nation, that every Night at the 8th hour, a Bell was rung, and then every Family was obliged to put out their Fire; and this was called the Curfew Bell.
We have need of ſuch a Monition every hour to cover the Fire of our Paſſions, leaſt they kindle, and burn up all. Behold how great a matter a little fire kindles, Jam. 3.5.
5. Diviſions are againſt Love, as Error is againſt Faith: It … aſunder the bond of Peace.Amos 6.11. The great houſe is ſmitten with breaches, and the little houſe with clefts. Not only Kingdoms, but Churches are deſtroyed when their Guides and Leaders are divided in opinion, and affection. One carps at anothers Gifts, decries anothers Miniſtry, ſtands in the way of anothers Honour; like men in a Boat, one juſties another, till among them they ſink the Boat it ſelf. O the evil of Diviſions! It was not therefore without moſt cogent Reaſon that Chriſt prays for his own Apoſtles, (Joh. 17.11.) that they may be one.
6. Diviſions are the fruits of the Fleſh. The Apoſtle tells us The fruits of the Spirit are love, peace, gentleneſs and meekneſs, Gal. 5.22. but the fruits of the Fleſh are hatred, variance, emulation, ſtrife, and envyings; ver. 20. So that a man can't evidence himſelf to be in the Fleſh, and deſtitute of the Spirit of God in any thing more than by a contentious dividing Spirit. The Apoſtle ſays ſo, 1 Cor. 3.3. If their be envyings, and ſtrifes, and diviſions among you, are ye not carnal? They are Salamanders that can live only in this Fire. And then I may ask, but who is their Father? For the Wiſdom that is from beneath is ſenſual, and deviliſh, the Mother of ſtrife and diviſion.Jam. 3.15. Ver. 17. But the wiſdom that is from above is pure, and peaceable. O how ſad is it when the Fleſh thus reigns in the Children of the Spirit.
7. Diviſion naturally runs into Tumult and Confuſion. It makes Zion to become a Babel. It ſo confounds the Language of Chriſtians, that one can't underſtand another. As when a Houſe is on Fire, ſome call for Water, ſome for Ladders, ſome for pulling down the Houſe: Such is the confuſion where this Fire breaks out in the Houſe of God.
8. Nothing more obſtructs the flouriſhing of Religion. And how ſad is it, that the Intereſt and concerns of Chriſt ſhould wither under our hands.
9. Nothing becomes a greater ſtumbling block to turn others out of the way of God. Diviſion in the Church begets Atheiſm in the World. Men charge all the faults of Profeſſors upon the Religion they profeſs, and thereby contract ſuch prejudices againſt it as can never be rooted out. O what an evil is this!
10. Nothing becomes a greater Joy to our Adverſaries, nor gives them a greater advantage to undermine and deſtroy us. While two Birds are pecking one at another, the Kite comes and ſoops away both. Our Contentions make us firſt a laughing-ſtock, then a prey to our Enemies; and therefore they are a ſad forerunner of ruine.Hoc Ithacus vetit, &c. When Abraham went to Sacrifies his Iſaac, he found a Ram intangled in the Briars, which God had prepared for a Sacrifice; and if we are intangled in theſe Briars, we may juſtly fear we are prepared to be a Sacrifice.
Theſe are ſome of the many Evils which might be reckoned up, that are in the diviſions of Gods People, which may ſerve to ſet forth the bleſſing, and advantage of Union. And therefore when God binds up the breaches of his People, and makes the two ſticks one, it is a great mercy.
Shall I not make a little Application of this? I know to whom I ſpeak, which makes it needleſs; but for Sions ſake I will not hold my peace.Iſa. 62.1.
This Text affords two Uſes that ſuit the end of this days appointment, which you have ſet apart, partly for Humbling, and partly for rejoycing.
Here is matter of Humbling, that the people of God ſhould be two ſticks.
Here is matter of Reioycing that God hath made the two ſticks one.
1. Let us Humble our ſelves before the Lord for our former Diviſions. Is their not a Cauſe? when God calls to contend by Fire, Hoſ. 7.4. Iſa. 19.2.it is a Token of his Anger. It is in favour to Iſrael when he ſets the Egyptians againſt the Egyptians; but when Ephraim, and Manaſſeh are divided,Iſa. 9.21. there is the Anger of God in it, and that ſhould be matter of Mourning. And indeed the only way to a firm Union is to lay the foundation of it in ſhame and tears for paſt Diviſions. Even in this ſenſe God lays the beams of his chambers in the waters, Pſal. 104.3.and makes the clouds his chariot. There is no building without Mortar to hold the ſtones together, and there it no Mortar without Water. When Iſrael and Judah come out of Babylon, and inquire the way to Sion, and joyn in a Covenant Union, it is all done in Tears, Jer. 50.4, 5. In thoſe days, and in that time, ſaith the Lord, the children of Iſrael ſhall come, they and the children of Judah together, going and weeping, they ſhall go and ſeek the Lord their God. They ſhall ask the way to Zion with their faces thitherward, ſaying, Come, let us joyn our ſelves to the Lord in a perpetual covenant that ſhall not be forgotten.
They uſe in Faggotting either to twiſt the bands with ſome ſap in them, or to lay them for a time in water, for when dry, they'l ſnap; but they'l bend and hold the twiſting when well ſoaked. So the deeper your Humiliation is, the more durable will your Union be. Their is much cauſe of Humbling on this account.
For the Pride of our hearts, only by pride comes contention.
For the diſhonour done to God by theſe differences.
For the reproach brought upon his ways.
For the offences and ſcandals given to many, whereby their Souls have been eternally hazarded: And ſhould not the ſenſe of this affect us? Some diſeaſes are called opprobria medicorum, I am ſure theſe are opprobria Theologorum. O let us joyn in this one thing, to mourn together, till we have diſſolved our hearts into tears, and ſee if they'l cun one into another, and let us reſolve that nothing ſhall comfort them, but peace with God, and peace with one another.
Ʋſe. 2. When we have thus paſſed through the valley of Baca, Pſal. 84.6.and in this ſenſe made it a well, we may then go on to Berachah, and ſit down there, bleſſing and rejoycing in God, who hath made the two ſticks one in his hand. If any thing ſhould affect us, the great appearance of God ſhould, wherein he hath put forth ſo much of his Power, Wiſdom, Love, and Mercy.
Is it not a mercy you have long deſired and prayed for? And God hath this day returned your prayers, like Noah's Dove, with an Olive Branch in the mouth. How long did our Fathers ſow in Tears for this Harveſt, and God hath reſerved the reaping time for us their Children?Iſa. 9.3. And therefore let us joy before him according to the joy in Harveſt.
This day hath the Lord rolled away our reproach,Joſh. 5.9. for what hath been the reproach we have been ſilled with? Is it not that we have been a divided people, crumbling into Factions and Parties, fill'd with mutual animoſities and jarrs, envying and hating one another? Now God hath brought us to Gilgal, for this day is the reproach rolled away; and ſhall not God have the glory of this?
You have this day made up one great Breach at which Judgment uſed to enter.Ezek. 13.5. Ye have gone up into the gaps, and made up the hedge for the houſe of Iſrael. You have this day recovered your ſtrength. Diviſion is a weakening thing: A Kingdom, a Houſe, a Church divided cannot ſtand. Untwiſt a Cable and it is eaſily broken. Divide the ſtrongeſt Current into many ſtreams, and it becomes ſhallow and weak.
You know the ſtory of Scilurus who had Eighty Sons, on his Death-bed he cauſed a bundle of Arrows to be brought, and given to them, and bids them break it; when they had tried ſucceſſively, they anſwered, that it was not to be done. He bids them take them one by one, and then the work was eaſie. Thereupon he tells his Sons, if ye agree together you will be ſtrong, and invincible; but if you divide, you'l be weak, and eaſily overcome. God hath in this agreement bundled up his Arrows together; he hath made the two ſticks one; and this is your ſtrength in the hand of the Lord. Therefore he that glorieth let him glory in the Lord.
You have done that in this agreement that promiſes great advantage and comfort to our brethren abroad; it is like the beams of the Sun which diffuſe light and heat to thouſands at once. And what can pleaſe and rejoyce you, who are by calling, by Duty, by Affection, Men of publick Spirits and Aims, more than to be made ſuch a bleſſing to the whole Intereſt of Chriſt through the Nation?
In this Union you have ſhewed a high Conformity to Chriſt, He is all for union. There is a union between him and the Father, a union between him and the Spirit, a union between him and the humane Nature, a union between him and all Believers. And it is ſuch a union as admits of no diſunion or diſſolution. Nothing can untie it: not faults and failures, not blots or blemiſhes, no ſins or ſwervings. Ah how many infirmities, neglects, omiſſions, how many weakneſſes, wants, and wanderings doth Chriſt ſee in us, and yet the union remains. Now when we are like minded one to another according to Chriſt Jeſus. This highly glorifies God
This union is an hopeful means to reconcile others to Religion, and bring them into the ways of Chriſt. It is ſaid of the Primitive Chriſtians, They walked with one accord; foreign, and what fruit had it? the Lord added to the Church daily ſuch as ſhould be ſaved. Acts 2.46, 47. How many have eſtranged themſelves from Religion, and caſt it off, becauſe of the feuds, and heats of its Profeſſors; afraid to touch it leſt they burn their Fingers in the fiery contentions that are kindled by reaſon of it.
Mr. Cotton, on the 2d. Cant. 7. I charge you, O ye daughters of Jeruſalem, by the Roes and by the Hinds of the field, that ye ſtir not up, nor awake my love till he pleaſe; ſenſeth the words thus: By the Roes and Hinds are meant young beginners, perſons under ſome preparatory work towards Converſion, who are as ſhy and fearful as Roes and Hinds, who are affrighted, and run at the barking of a Dog; ſo will theſe at any offences in the Churches of Chriſt. O how many have fallen and been turned out of the way, by the fatal ſtumbling blocks, which our diviſions have laid in the way of their Converſion. Now God hath this day taken away the ſtumbling block, by making the two ſticks one in his hand. And ſhould we not bleſs God for this?
God hath intitled you by this agreement to the many and great bleſſings that are promiſed in this Chapter to this work. Do but ſee what promiſes God makes as a conſequent of it.
1. It ſhall be an abiding union. When God unites his people; who or what can divide them? Unions made by the policy and arts of Men for carnal ends and intereſts, may be broken; but a union made by God and his Spirit ſhall not be broken. Therefore it is promiſed, ver. 22. They ſhall be no more two Nations, neither ſhall they be divided any more at all. That is one Mercy promiſed.
2. It ſhall be attended with a peculiar ſanctifying work of the Spirit, ver. 23. Neither ſhall they defile themſelves any more with their deteſtable things, for I will cleanſe them. I know how theſe deteſtable things are interpreted. But may we not underſtand them of their diviſions too, and the ſins cauſed thereby? I am ſure theſe are deteſtable things to God,Ezek. 16.61, 63. and when his people are made one, they ſhall become ſo to them, working to ſhame and ſelf-lothing, and when they become ſo, they ſhall be no more defiling. For I will cleanſe them, ſays God. This is another Mercy promiſed.
3. It ſhall iſſue in a cloſer walking in all the ways and appointments of God. So ver. 24. They ſhall walk in my judgments, and obſerve my ſtatutes, and do them. They ſhall conſult Divine Inſtitutions, and frame their Worſhip and Ways according to them. And this is another Mercy promiſed.
4. It ſhall have its effect in a cloſer Covenant union to God▪ When his people are made one, he will renew his Covenant with them, make it more manifeſt that God and they are one. A thing is ſaid to be then done in Scripture, when it is made more manifeſt. Therefore it is ſaid ver. 23. So ſhall they be my people, and I will be their God. q. d. I will make it appear to all the World that theſe are the people of God, and that I am the God of this people. That is another Mercy promiſed.
5. It ſhall iſſue in a great advantage, and advance to the Kingdom of Chriſt. And hath not Chriſt gained a great point among you in this union? I know you can't but ſee it, and ſay it. Diviſion ſhuts Chriſt out, union lets him in. This is a door opened in Heaven,Rev. 4.1. Pſal. 24.7. for ſo the Church is called. The everlaſting doors are lifted up for the King of glory to come in. You have prepared the way of the Lord to his Throne, and given him an abundance entrance into his Kingdom by this thing.
Then the Lord Chriſt Reigns indeed when his Church and People ſerve him with one conſent, in one way, and in one Spirit. And therefore when the two ſticks are made one, it is ſaid, ver. 24. David my ſervant ſhall be king over them. i. e. ſhall reign in the Church more viſibly, more powerfully, more gloriouſly than ever.
And therefore brethren, lift up your heads, and look for great things to reſult from this great work of making the two ſticks one. I am well perſwaded that God hath a great deſign in this thing, and that it will have a farther extent than you can foreſee.Heb. 12.27. How far it may reach to haſten the removal of all made things, all falſe Worſhip, all humane deviſings, who can tell? This is plain in Scripture, that Zions building,Rev. 19.7, 20. and Babylons ruine; the Lambs Marrying, and the Whores Burning, do go together. The Church Militant and Malignant are like a pair of Ballances, or the Buckets of a Well, as one goes up, the other goes down.
The Spirit of the Lord can't be quieted till the white horſes have fetched his people out of Babylon, Zech. 6.6, 8.and the black horſes have ſpeeded her deſtruction.Rev. 18.4, 8. When the voice from Heaven once calls Gods people out of her, wrath from Heaven will quickly fall upon her.
But whatever the effect of this Diſpenſation of God be without, I am perſwaded it will be great within. And therefore look for ſome glorious appearance of Chriſt both in your Churches, and Miniſtry, as the reſult and bleſſed fruit of it. For,
6. It ſhall be attended with great Church Mercies. So it is ſaid, ver. 26, 27. I will ſet my Sanctuary in the midſt of them, my Tabernacle alſo ſhall be with them. What is this Sanctuary? the Septuagint render it foreign, my holy things. It imports Purity of Goſpel Worſhip. That in Ezek. 43.11. explains it. Shew them the form of the houſe, and the faſhion thereof, and the going out, and the comings in thereof, and all the ordinances thereof, and all the Laws thereof, and write it in their ſight that they may keep the whole form thereof, and all the ordinances thereof, and do them. This is ſetting his Sanctuary and Tabernacle in the midſt of us: And this receives farther light from that of John, Rev. 21.2, 3. When he ſaw new Jeruſalem coming down from God, then he heard a voice out of heaven ſaying, Behold the Tabernacle of God is with men, and he will dwell with them. Are not theſe great Mercies?
7. Nay it is ſuch a Union as ſhall have its effect in a great increaſe. Diviſion is a ſcattering judgment;Gen. 49.7. I will divide them in Jacob, and ſcatter them in Iſrael. But union and concord are bleſſed with increaſe. When were the Churches multiplied? but when they were at peace and walked together in the fear of the Lord, and in the comfort of the holy Ghoſt, Acts 9.31. Therefore God here doth not only promiſe to make them one, but ſo to make them out, that they ſhall thereby be many, ver. 26. I will multiply them. And therefore ſing O barren, thou that didſt not bear, Iſa. …4.1, 3.for thou ſhalt break forth on the right hand, and on the left, and thy ſeed ſhall make the deſolate Cities to be inhabited. And this is another Mercy here promiſed.
O the many Mercies that are the birth of this one Mercy! And therefore if the two ſticks are made one, give the glory to him who hath made them one, and hath ſaid they ſhall be one in his hand. Pſal. 118.23.For it the Lords doing, and ſhould be marvellous in our eyes. And that the wonderful work of God may be to you matter of laſting joy, give me leave to direct about it a little.
1. Labour to manifeſt this union. If God hath made the two Sticks one, let it appear that they are one. Make it evident by ſeeking each others welfare, rejoyce in the gifts, and graces, and ſucceſſes of others, as if they were our own; contributing your counſels, aſſiſtance, ſympathy, and prayers for the common good. When we live and act as they that have but one Eſſence and Intereſt, this makes the union manifeſt, and ſhews that we are in a ſenſe one, as God and Chriſt are one.
2. Uſe all means to preſerve the union. God hath made the two ſticks one, and he looks you ſhould preſerve the oneneſs. You come hardly by it,Non minor eſt virtus, &c. don t let it go; it hath coſt many prayers to obtain it, and therefore we ſhould ſpare no coſt to preſerve it. What is hardly got, ſhould not be eaſily loſt: It is as much a Duty to endeavour to keep it, as it was to ſeek it. Indeavouring to keep the unity of the Spirit in the bond of peace.Eph. 4.3.
Need I uſe any Motives to preſs this?
Motive1. How many unities doth the Apoſtle urge as Arguments for the maintaining this Unity? All things in Religion are reduced to one, that the people of God may be one, and abide one, Eph. 4 4. There is one body, and one ſpirit, one hope of your calling; one Lord, one faith, one baptiſm; one God and father of all, who is above all, and through all, and in you all. How many Ones are here to move the People of God to be one.
[1. There is one Body.] As Chriſt had but one natural Body, ſo he hath but one Myſtical. Chriſt hath many Members, but he hath but one body, and all that believe in Chriſt are that one body. Now how monſtrous is it for the Members of the ſame Body to fight one againſt another, to rend and tare one another; for the Hand to pluck out the Eye, the Mouth to tear the Hand, &c.
What nearer then Members of the ſame Body? Brethren that have been foreign; out of the ſame Womb, have been divided in Intereſt and Affections, and have defaced all feelings of Nature. You have inſtances of this in Cain and Abel, Jacob and Eſau. 1 Cor. 12.25.But it is not ſo with Members of the ſame Body: They care one for another, and perform their ſeveral Offices for the common good. Now ye are not only Friends and Brethren, but Members of one Body.
2. There is one Spirit.] As all the natural Members of the ſame Body have but one and the ſame Soul, ſo all the Members of the Myſtical Body of Chriſt, have one and the ſame Spirit. One Spirit to inlighten and teach, one Spirit to ſanctifie, and one Spirit to direct and lead. Why then ſhould they not have one heart, and one way, when they are taught and led by one Spirit? Is he not the Spirit of Love and Meekneſs?
3. There is one hope of our Calling;] i. e. One Heaven, our hoped for Glory, to which all are called. There is one Inheritance for all the Saints; and why ſhould theer not be one Heart in them that have one Inheritance.
4. There's one Lord,] and that is the Lord Chriſt, whom we all worſhip and ſerve: And ſhall fellow Servants differ that have the ſame Lord? Is Chriſt divided?1 Cor. 1.13.
5. There is one Faith.] One Syſteme of Chriſtian Doctrine; and if their be but one Faith, why ſhould we not be united therein in one judgment?
6. There is one Baptiſm.] This is that Sacrament whereby we are diſtinguiſhed from the unbelieving World, and incorporated into the Body of Chriſt. As many as have been baptized into Chriſt, have put on Christ. And ſhall we by our diſcords unbaptize our ſelves, by dividing from that Body into which we were baptized?
7. There is one God and Father of all, who is above all, and through all, and in all] All theſe are to be reſtrained to the Church. Father of all, by Regeneration; above all, by his Dominion; through all, by his Preſence and ſpecial Providence; in all, by his Spirit and Grace.
And ſhall not we be one that have one God? Shall he be over us, and through us, and in us, and ſhould not this be an Argument to preſerve Union among us?
Motive 2. This is one great end of all Chriſts undertakings.
It was one end of his coming into the World; That in the fulneſs of time he might gather together in one, all things in Christ. Eph. 1.10.
It was one end of his Miniſtry; and therefore he doth ſo frequently inculcate it. Theſe things I command you, that ye love one another, John 15.17. and John 13.34, 35.
It was much the matter of his Prayer for Believers, That they all may be one. He urges it again and again, no leſs then four times in three Verſes, John 17.21, 21, 23.
It was one end of his Death, to gather together in one the children of God that are ſcattered abroad. John 11.50. See Epheſ. 2.14, 15, 16.
It was one end of his aſcenſion, and pouring out of his Spirit. It was not only to unite us to God, but to one another. He is the great uniting principle; therefore the oneneſs of Believers is called the unity of the Spirit.Eph. 4.3.
You ſee how much the Heart of Chriſt was ſet upon this oneneſs among his People. Is this no motive?
3. This is an evident badge, a manifeſt character of our Diſcipleſhip to Chriſt. John 13.35. By this ſhall all men know that ye are my diſciples, if ye love one another. But if ye do not, whoſe Diſciples will ye be known to be then?
4. Let that of the Pſalmiſt be a motive. How good and pleaſant it is for brethren to live together in unity. Some things are good, but they are not pleaſant; as Afflictions. Some things are pleaſant, but they are not good; as Sins and Corruptions. Some things are neither good, nor pleaſant; as Envy and Malice: But Unity among Brethren is good and pleaſant; and ſo hath in it a double excellency, for which it ſhould be ſought and imbraced.
5. It is an evidence that God is accompliſhing the latter day promiſes upon you. Zeph. 3.9 Then will I turn to the people a pure language, that they may call upon the name of the Lord, to ſerve him with one conſent. And Zech. 14.9. In that day ſhall the Lord be one, and his name one. What day is that? When the Lord ſhall be King over all the Earth.
6. Nothing puts a greater beauty and glory upon you in the eyes of others, then this: Cant. 6.9. My dove, my undefied is but one, ſhe is the only one of her mother, ſhe is the choice one of her that bare her. And what follows? The daughters ſaw her, and bleſſed her, yea, the Queens, and Concubines, and they praiſed her. Who is ſhe that looketh forth as the morning, fair as the moon, clear as the ſun, and terrible as an army with banners.
7. This is that which ſecures the preſence of God with you. Live in peace, and the God of love and peace ſhall be with you.2 Cor. 13.11.
Theſe are ſome of the many Motives I might urge for the preſerving this Union, which is ſo great a Duty upon all the Churches; but more eſpecially upon you, that are their guides and leaders; you are to go before them in it as the he goats of the Flock.
Therefore you ſhould be the great examples of it. The Faces of the Cherubims in the Temple looked one towards another: Which ſome think ſignified the agreement that ſhould be among the Miniſters of the Goſpel.Exod. 15.31, 32. So the ſix branches of the golden Candleſtick joyn'd all in one; which intimates that they who hold out the light of Truth to others ſhould be one among themſelves.
Your Place, Calling, Office and Work, wherewith God hath be truſted you, do with a loud voice call you to this: More then the ſaving your own Souls lies upon your hands. The Glory of Chriſt, the promoting his Name and Intereſt, the building up his Church, the inlarging his Kingdom and Dominion, are the great part committed to you.
Are not your Names among the Angels who are to pour out the Vials upon the Earth? For it is the vengeance of the Temple, and the Vials are in the hands of the Angels that come out of the Temple. Now I pray mark how they are clothed, in pure and white linnen, and their breasts girded with golden girdles. Rev. 15.6. This denotes Purity, Peace and Unity. And how muſt theſe Vials be poured out? By Preaching the everlaſting Goſpel. And pray mind, the Preaching the everlaſting Goſpel is ſaid to be the work but of one Angel, Rev. 14.6. and, yet the pouring out the Vials is the work of ſeven; to ſhew their unitedneſs in the Goſpel, and cauſe of Chriſt againſt Antichriſt.
Brethren, What deſign God may have to honour you in making uſe of your Gifts, and Learning, and Zeal for dethroning the Beaſt, and promoting the Kingdom of Chriſt, who can tell? But this I can tell, that it can never be done, but by a Spirit of Love and Union; and ſhould we not labour to preſerve it?
Queſt. I but how ſhall it be done.
Anſw. 1. Labour to remove all the cauſes of diviſion. Look back and ſee what root our diſcords ſprang from?James 4.1. Come they not hence, even of our lusts? Whatever you find to have been the cauſe of them; whether Spiritual Pride, or a Contentious Diſpoſition, or an affectation of Singularity, or errour of Opinion, or admiration of Mens Perſons, or a ſourneſs of Spirit, or an ambition of drawing Diſciples after us. Let the cauſe be what it will, it muſt be removed, if you would have the Union preſerved.
2. Take heed of paſſing rigorous Cenſures on every light occaſion, and making the worſt of matters. In weighing the Actions of others, be ſure alwayes to caſt in the allowance of Humane Frailty; becauſe it is that which you expect many grains of for your ſelf, when another holds the ſcale. This auſterity and ſourneſs of Spirit, is uſually attended with a double miſchief; it hinders Union where it is indeavoured, and it often breaks it where it is attained. Thoſe foreign that examine all things by the rigid rule of extream right, are neither juſt nor wiſe. They are not juſt to the Rule, which requires Moderation, and bearing and forbearing, where the caſe needs it. Nor are they wiſe for themſelves: For ſuch, Solomon ſayes, trouble their own fleſh.Prov. 11.17.
3. Take heed of impropriating Chriſt to a party. A common evil; but a great one. It was the ſin of the Church of Corinth; Every one of you ſaith, I am of Paul, 1 Cor. 1.12.and I of Apollo, and I of Cephas, and I of Chriſt. Now the Apoſtle reproves them all, as well them that ſaid I am of Chriſt, as any of the reſt.
But why did he reprove them? Is it not a Duty to be of Chriſt, and to own him above all? Yes, in a way of Union and Communion, but not in a way of Faction and Diviſion. We are to own Chriſt in a way of preference above all, but not in oppoſition to any. We are to exalt him as the Author of our Faith, but not ſo as to flight the inſtruments of our Faith, which is the ſin the Apoſtle here reproves. They were for prefering one Miniſter to the contempt of another. One was for Paul againſt Apollo, another for Apollo againſt Paul; a third for Peter againſt them both; a fourth was neither for one nor the other, but for Chriſt againſt them all; i. e. they cryed down all Humane Miniſtry, and were for the immediate teachings of Chriſt without any means or inſtruments. Now thus to ſay, I am of Chriſt, is a ſin.
For as we muſt not make a Chriſt of Means, by reſting upon them, ſo nor may we lay aſide Means, expecting Chriſt ſhould do all without them.
Be ſo for Chriſt as not to deſpiſe Miniſtry. Be ſo for the Miniſtry of one, as not to deſpiſe another. Do not impropriate Chriſt to any party. It is a dividing Spirit to ſay, Lo here is Chriſt, or lo there is Chriſt. Matth. 24.23It is to unfaint the whole World to Conſecrate our own way. And this is a provoking thing, and muſt needs ſtir up ſtrife and envy; for every man is concerned when his right and title is called in queſtion.
The Apoſtle diſcovers another Spirit, and more truly Catholick, when he writes to this Church, 1 Cor. 1.2. To the ſaints at Corinth, and to all that in every place call upon the name of Jeſus Christ our Lord, both yours and ours. He ſeems to check that proud and envious humour which would ſo incloſe Chriſt to a party, as to deny and defeat all other claims. Jeſus Chriſt, both theirs and ours. Like that of Chriſt, My father and your father, my God and your God. John 20.17.
4. See that your Union be laid in Truth and Holineſs.
Zech. 3.19.(1.) In Truth: That muſt have the firſt place, love the truth and peace. Union in Errours, in falſe Principles, is no better than a confederacy againſt Chriſt.Iſa. 8.12. And ſay not a confederacy. That is a curſed accommodation that is made to the diſſervice of Religion; becauſe while we thus make peace with Men, we make a breach with God.
(2.) Let your Union be founded in Holineſs. It will not ſtand if it be not upon this bottom. Looſe Zeal is not unity, but compliance.Heb. 12.14. Follow peace with all men, and holineſs; without which no man ſhall ſee the Lord. A Man may ſee God without Peace, but he can't ſee God without Holineſs.
Peace is a ſort of proviſion that will not keep if it be not well ſalted: Therefore our Lord Chriſt hath taught you how to preſerve it: Mark 9.50. Have ſalt in your ſelves, and have peace one with another.
foreign. Col. 3.14.5. Keep Love in conſtant exerciſe. This is a true principle of Union. It is not only the knot that ties it, but the bond that holds it. It is the cement that holds the ſtones of Chriſts Spiritual Temple together. This was the ſacred ſodder which united the Primitive Chriſtians ſo firmly of old, that they were of one heart, Acts 4.32.and one ſoul.
We are united to Chriſt by Faith, but to one another by Love: And we ſhould be careful to ſtrengthen both the bands, that neither of them be broken. The true Mother would rather loſe the Child, then ſee it divided. Among the Romans they had a Temple dedicated Jovi depoſitorio, becauſe there they laid aſide their quarrels and differences before they enter'd into the Senate. Shall Heathens lay aſide their mutual jars for common good, and ſhall not the Miniſters of the Goſpel do it much more for the Churches ſafety?
6. Pray much for that wiſdom that is from above, which is pure, peaceable, gentle, and eaſie to be intreated. Jam. 3.17.
3. Indeavour what in you lies to perfect this Union. Nothing leſs then this will fully anſwer the Prayer of Chriſt. He doth not only pray that his people may be made one, but that they may be made perfect in one. John 17.23. And if Chriſt prays for it, ought not we to indeavour it; that we may be perfectly joined together in the ſame mind, 1 Cor. 1.10.and in the ſame judgment?
And becauſe the oneneſs can never be fully perfected here, therefore let us long for Heaven, where this Bleſſing ſhall be compleat. Here we injoy it by way of initiation, their it will be in conſummation. All partition Walls ſhall then be deſtroyed. There all contrary Opinions, and differing Sentiments ſhall ceaſe. Their Luther and Zuinglius, Hooper and Ridley, ſhall be all of a mind. Many Spiritual Gifts and Graces ſhall ceaſe there; whether there be prophecies, they ſhall fail, or whether there be tongues, they ſhall ceaſe. Nay Faith, Hope, Repentance, &c. they ſhall ceaſe too; but Charity never fails. 1 Cor. 13.8.Love and Union ſhall go with you to Heaven, and ſhall be a part of the Saints felicity for ever. It ſhall no more be ſaid, I am of Paul, and I of Apollo, but God ſhall be all in all.
I will conclude all with a ſhort Exhortation, and a Prayer as ſhort. The Exhortation is in Philip. 2. five firſt Verſes. If their be therefore any conſolation in Christ, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the ſame love, being of one accord, of one mind: Let nothing be done through ſtrife, or vain glory, but in lowlineſs of mind let each eſteem other better then themſelves. Look not every man on his own things, but every man alſo on the things of others. Let this mind be in you which was alſo in Christ Jeſus. That is the Exhortation.
The Prayer is in Rom. 15.5, 6. Now the God of patience and conſolation grant you to be like minded one towards … according to Chriſt Jeſus, that ye may with one mind, and one mouth glorifie God, even the father of our Lord Jeſus Christ. Then will the Two Sticks be One in the hand of the Lord.
Eph. 3.21.To him be glory in all the Churches by Christ Jeſus, throughout all ages. AMEN.
FINIS.
Theſe four Books are Publiſhed by Mr. Matthew Mead, and ſold by Tho. Parkhurſt in Cheapſide, viz.
Spiritual wiſdom Improved againſt Temptation, in a Sermon at Stepney, September 16th. 1660.
The Almoſt Chriſtian Diſcovered, or the falſe Profeſſor try'd and Caſt, in ſeven Sermons.
The Good of Early Obedience or the Advantage of Bearing the Yoak of Chriſt betimes.
The Viſion of the Wheel ſeen by the Prophet Ezekiel opened and Applyed, partly at the Merchants Lecture in Broad-ſtreet, and partly at Stepney on January 31th. 168… being the day of thankſgiving to God for the great Deliverance of the Kingdom from Popery and Slavery.
End of the text · Matthew Mead, Two Sticks Made One (1691)