Thirty-One Select Sermons 2, Sermon collection · Sermon 1
One Heart and one Way.
Preached 1639.
ZACH. 14.9.
And the Lord ſhall be King over all the earth; in that day ſhall there be one Lord and his name one.
GOD leaves not himſelf without witneſs, nor his Church without witneſſes; and therefore he did in all ages raiſe up Prophets not only for his Churches preſent Direction and Conſolation, but alſo to ſhew unto them what ſhould come to paſs in the latter daies.
God having now opened the graves of his people, commanded deliverances for Jacob, and turned their captivity as the Rivers in the South, ſent forth his priſoners by the blood of the Covenant, out of the pit in which there was no water, Chap. 9.11. being now come again into their own Land, they were apt to pleaſe themſelves with thoughts of eaſe and peace, as if they ſhould now live in an Ile of providence, where they ſhould enjoy a perpetual ſummer: therefore in this captivity the Lord doth fore-warn them of greater ſufferings that they were to undergo in the laſt times.
Wherein we have firſt the Judgement it ſelf denounced, ſetting forth an utter over-throw, and a perfect conqueſt: the day of the Lord cometh, when the ſpoil ſhall be divided in the middle of thee, ver. 12. which being ſpoken after their return from Babylon, muſt needs be underſtood deultima clade, of the laſt deſtruction of their City, and the preſent diſſipation of their Nation.
Secondly, here is a deſcription of their miſerable condition at this time: the light ſhall not be clear nor dark, ver. 6. non ſtabilis aliqua temporum ratio, there ſhall be nothing certain: in doubtful times we are ſubject alwaies to new fears: daily changes are continual dangers: quaſi in continuo crepuſculo, it ſhall be neither day nor night, mixtures of hope and fear: they cannot ſay it is ſo dark as there is an end of their hopes, &c. nor ſo light as there is an end of their fears.
Thirdly, after this he comforts his Church with an aſſurance of deliverance, and that by divers Arguments.
Firſt, though it were ſharp, yet it ſhould be ſhort, but as one day: for a thouſand years with the Lord is but as one day: and a day that the Lord knoweth; that is, he hath limited, for the deſolations are determined, Dan. 9.26.
Secondly, the iſſue ſhall be happy; though the day ſhould neither be clear nor dark, yet he promiſes laetum fore exitum, the evening ſhall be light.
Thirdly, the Author of their deliverance ſhall be Jehovah: he that before gathered all Nations againſt Jeruſalem, ver. 2. he that provided the thorns to ſcatter Judah, provided alſo the carpenters to fray them away, Chap. 1.20,21. then ſhall Iehovah go forth and fight againſt this Nation, ver. 3.
Fourthly, the manner of the deliverance, God ſhall ſo do it, that he will make it appear to be his work. God doth many things by ſecond cauſes, wherein his hand doth not ſo clearly appear: his hand is in his glove, his arm in his ſleeve: but when it doth appear to be wholy his work, then he doth make bare his arm in the ſight of the Nations, Iſa 52.10 The Lord ſhould be as plainly ſeen here, as if his feet did ſtand upon Mount Olivet.
Fifthly, the glorious condition of this Church after this deliverance, and that in theſe particulars.
Firſt, after this Jeruſalem ſhall be made eminent and honourable: Ieruſalem ſtood in a Valley, and the Mount of Olives hid it, that it could not be ſeen: but now, the Mount ſhall cleave aſunder in the midſt, and all ſhall become a plain: what ever might hinder the ſight of the glory of the City, or elſe might hinder the flocking in of her own people and of all Nations to her. God will remove great obſtacles: Mounts ſhall not ſtand in the way of his people, either to hinder their deliverance, or to over ſhaddow their glory; Who art thou Oh great Mountain, that thou ſhouldſt ſtand before Zorobabel? thou ſhalt become a plain, cap. 4.7.
Secondly, after this deliverance Jeruſalem ſhall be exalted, as the mother Church, & then living waters ſhal go forth of Ieruſalem unto the uttermoſt parts of the earth, Ver. 8. which was in a meaſure accompliſhed when the Law went out of Zion, but it was not fulfilled; for this fountain in Ieruſalem was ſoon dryed up; and therefore here is ſome further thing aimed at; for the promiſe is, ſummer and winter ſhall they run, and therefore I doubt not from hence to conclude, that after the coming in of the Iews, great profit and enlargement both in knowledge and graces ſhall come upon all the Gentile Churches.
Thirdly, the bleſſed and glorious Government of this ſtate after this deliverance; the Lord had for their ſins broken both the ſtaff of beauty and the ſtaff of bonds, by which he fed them in times paſt, but now he would return and be their King again; for ſo I ſhould rather expreſs he Emphatical particle foreign ſuper totam terram illam; And it is exceeding probable, that after their converſion the Lord ſhall in a more glorious manner undertake the Government of that people: ſurely it is not for nothing that it is ſo often repeated, And David my ſervant ſhall be their Prince for ever, Ezek. 37.24,25.
Laſtly, here is the fruit and conſequence of this Government, and that is double in this verſe, Iehovah ſhall be one, and his name one, &c.
We know the name of God is exceeding diverſly taken in the Scripture; but here I conceive is meant the Religion that God hath ſet forth in his word, and the worſhip that he hath ſet up in the Church; ſo I conceive it is uſed in Mich. 4.5. All people will walk every man in the name of his God, & we wil walk in the name of the Lord our God for ever: that is, the greateſt part of the world, as their gods are Idols, ſo they are addicted unto a ſuperſtitious worſhip of theſe according to the inventions of men; but as our God is but one, and his rule of worſhip one: this worſhip according unto this rule we will keep our ſelves to, and never change for any humane invention ſo long as the world ſhall endure.
So that the meaning of the promiſe ſeems to be this; whereas before they worſhiped many Gods; as there be Gods many, and Lord, many; they ſerved both the Idols of their hearts, and of their hands; now they ſhould turn from dead Idols, and ſerve only the living God: they ſhould ſay, What have I to do any more with Idols? and then, Iehovah ſhall be one: And whereas in the times of their ignorance as they ſerved many Gods, ſo in the worſhip of theſe Gods they had many ſuperſtitious and carnal rites, according as every mans fancy led him: and ſo there were as many names, and ſeveral names of worſhip as they had many Gods. But now the Lord promiſeth that as all the Idols ſhall be taken away, ſo all Idolatrous and ſuperſtitious worſhip alſo, ſo that there ſhall be but one God, and one name. Iehovah one, the rule of his worſhip one, and his worſhip according to that rule ſhall be one.
One name. Philoſophers tell us that unum non ſuperaddit enti aliquid poſitivum ſed tantum negationem Compoſitionis & diviſionis. Aquin. par. 1. q 11. a.i. A denial both of multitude and mixtures.
So we ſee God is One; that is, there is none elſe: none beſides; and that ſtands in oppoſition unto many; and God is One, that is, he hath a ſimple being, & quicquid eſt in Deo, Deus eſt, in oppoſition unto mixture: ſo that Firſt his name ſhall be One, to ſet out his purity, that his worſhip it ſhall not be mixed with the inventions of men no more. Secondly, his name One, that is, the Religion ſhall be the ſame amongſt them all; it notes the identity of it; ſo that though now there be many every where, but then they ſhall have One heart and one way.
I will begin with the firſt, unity as it ſtands oppoſed unto compoſition ſetting forth the ſimplicity of Gods worſhip; it ſhall be no more mixed and corrupted with the inventions of men, &c.
Doctrine.
When a people turn to God by repentance, and he returns to them in mercy, he will give unto them one name, (that is) he will free them from all ſuperſtitious and humane mixtures in his worſhip.
In opening whereof I ſhall ſhow two things: firſt that in all ages it hath been the main labour of Satan and all the enemies of the Church, when they could not root out the worſhip of God wholly, then to corrupt the ſimplicity of it by humane inventions, traditions and ſuperſtitious mixtures.
Secondly, that when they turn unto God, and God unto them, he will free them from all theſe▪
Firſt, that the main aim hath been a mixed Religion, contrary to the ſimplicity of the Goſpel, ſo that if they cannot ſowe wholly tares, yet there ſhall be tares ſown amongſt the wheat; this hath been alwaies the practice of the envious man, Mat. 13.28. this will appear if we look into the ſeveral ages of the Church, and we ſhall find that the ſame plot hath been alwaies on foot.
Firſt, look upon the Church of God in Egypt, and there Satan introduced a mixture; they worſhiped indeed the true God, as appeared in the Idolatry of the Calf, but they worſhipped him not according to the rule that he had preſcribed, but after an Idolatrous manner of the Heathen, and ſo they defiled themſelves with the Idols of Egypt, Ezek. 20.7. worſhipping the true God according to the inventions of men: Therefore the Lord having purified his worſhip in the Wilderneſs, and ſeeing their proneſs to this evil, he warns them that when they came into the Land of Canaan, they ſhould not ſo much as enquire after the manner of worſhip uſed by thoſe Nations, not how they ſerved their Gods, Deut. 12.30,32. he ſaw it was the heart of man was apt to enquire after, if not after a new God yet after new waies of worſhiping the true God, continually: the Lord therefore commands them, Thou ſhalt not do ſo unto the Lord thy God: So that to worſhip the true God in a ſuperſtitious and ceremonious imitation of Idolaters, though it be but in the manner of their worſhip, and though I ſay it be done to the true God, yet it is in Gods ſight abominable.
Yet when God had given them this warning, when they were come into Canaan they were mixed among the Heathen, and learned their waies, and worſhipped their Idols, which proved a ſnare unto them, Pſal. 106.36. Ieroboam fled into Egypt from the face of Solomon, and there he learned the Idolatry of the Calves: and when he came to the Crown this was the Religion, and the way of worſhip, that he had a deſire for Politick ends to ſet up; but yet he would have it to come as neer to the worſhip of God at Jeruſalem as poſſibly he might: they had their Temple, Altar, and Ceremonies, every whit as chargable, and in humane diſcourſe as rational as that at Jeruſalem; only there muſt be a mixture of ſomething he had deviſed out of his own heart, 1 King. 12.33. and therefore the Prophet ſaith, Hoſ. 8.14. Iſrael hath forgotten his maker and buildeth Temples: A man would think that he that builds Temples ſhould have God much in his mind: but they that will appoint a worſhip of their own which never came into his heart, and build Temples and places for Gods publike worſhip when he hath appointed but one, that man in Gods account whatever he pretends, he hath forgotten his Maker.
After this, Ahab did not wholly caſt off the worſhip God, but yet he muſt have his mixture alſo, and therefore he joyned unto the Calves the worſhip of Baal which was yet more hateful, 1 King. 16.31,32. King Ahaz did not who ly caſt off the worſhip of God, yet he brought from Damaſcus a new faſhioned Altar, which it ſeemed that King was much taken with, and the pattern thereof he ſent before hand unto Vriah the Prieſt to provide him the like againſt the Kings return, 2 King. 16.10,11. And as we ſay where God hath his Church, the Devil hath his Chappel; ſo where the Devil hath his Chappel he ſhall ſeldom want a Chaplain; he did provide him the Altar againſt the King came home: So in the times of the Prophets there was ſtill a mixture aimed at, Zeph. 1.4,5. there were ſome that did ſwear by God and by Malcome alſo: and thus in the daies of Ioſiah there was a great reformation in matters of Religion, and Idolatrous worſhip in publick was much ſuppreſſed, 2 King. 23. Yet there was a remnant of Baal yet remaining, which is conceived not to be expreſt ſo much in outward practiſe by reaſon of his reſtraint of authority, but it was much in the hearts of the people, there being in them ſtill a proneſs unto that kind of Idolatry, that for many years formerly the Land had been infected withal: and there were Chemarims, which is conceived to be from foreign incaluit (that is) men more zealous and hot then ordinary for thoſe Idolatrous worſhips, men that did further and promote it with all their power; and if there be a remnant of Baal anywhere, a thouſand to one but there will be found Chemarims alſo, men very hot and zealous to advance and encreaſe it.
In the Primitive times we know there was a mixture of the Bondage of the Law with the liberty of the Goſpel. Of legal Ceremonies, and Evangelical Ordinances: a compoſition of Iudaiſm, and Chriſtianity; becauſe they ſaw there was a queſtion, they thought to take in both for ſurety as the ſafeſt way.
After this Popery came into the world, and that is meerly a mixture, a medly in their worſhip, a mixture of Gods Ordinances, and carnal and heatheniſh ſuperſtitions: the Pope a mixture of a Prince and a Prieſt: their Maſs a mixture of a Ceremony and a Sacrament: their Canons a mixture partly out of the Word of God, and partly from their own traditions: and to ſhew that they love the mid-way in all theſe, their Purgatory a middle place between Heaven and Hell.
Since that, in the Reformed Churches there be many, that though they have not been fully Popiſh, yet have greatly deſired and much laboured for a reconciliation, as if a middle way between us were the way to peace: who perſwade themſelves, and ſeek to their power) to perſwade us, that if we yield unto them in Ceremonies, it may be a means to bring them over in Doctrines: and to tell us, were it not for the Ieſuites on the one ſide, and the Puritans on the other, two hot ſpirits, …derate men would ſoon agree: we read of ſome, Rev. 13.16. that do receive the mark of the Beaſt; a mark I conceive to be an expreſſion taken either from a ſervant or a ſouldier, who by ſome badge or cognizance are known to what Maſter or Captain they belong; for as Chriſt will have his Church ſealed, Rev. 7.3. ſo will Antichriſt have his ſervants marked.
And this mark the text tels us is double, in the right hand, and in the forehead: the one notes an open profeſſion, and the other an earneſt contention to promote the cauſe.
Firſt, in the fore-head; it is an open profeſſion either in words or practiſe, when men either practiſe it, or praiſe it: when men praiſe their feaſts, keep their faſts, honour their Saints, ſet up their images, commend their Crucifixes, love their Ornaments, their Copes, their Tapers, chooſe their names of Prieſts, and Altars &c. it is as plain hereby as if it were written in their foreheads, to whom they do belong, and it appears plainly that a mixture, a middle way they deſire.
Secondly, A mark in the right hand ſets forth an earneſt contention in the cauſe of the beaſt, the right hand being the Inſtrument of action, and that wherein a mans main ſtrength lyeth; and ſo Antichriſt hath his Merchants, his Factors and Agents in moſt parts of the world, that ſtrive to the utmoſt of their parts and power in many things, if not in all, to advance the worſhip of the beaſt, and to engage men in their quarrel. So that in all ages there hath been a mixture; for Satan would have a Religion like unto Nebuchadnezars Image; he cares not though the head be of Gold, and the breaſt of Silver, ſo long as the other parts be either of braſs, or elſe partly of Iron and partly clay.
Now what hath been the cauſe of theſe mixtures in all ages? they are two.
Firſt the Miniſtery: and,
Secondly the people.
Firſt, an unclean ſpirit working in the Prophets; that is given as one reaſon when the Lord will cleanſe his people, and take away the cauſes of their pollution he ſaith, Zach. 13.2. he will cauſe the Prophet and the unclean ſpirit to paſs out of the Land: (that is) the unclean ſpirit that works in the Prophets, for the truth is there is a ſpirit of uncleanneſs and prophaneſs is gone forth into the world.
Secondly, horrible pride in all thoſe in whom this ſpirit of uncleanneſs doth take place; for vain man would be wiſe, Iob 11.12. and he affects a ſhew of wiſdom in nothing ſo much as in matters of Religion, either in the Doctrine or the worſhip of God; and this is made a ſpecial cauſe of all humane mixtures, Col. 2.18. being vainly puft up by their fleſhly minds.
Thirdly, a vehement deſire that ſome men have ariſing from this pride to win Proſelytes unto themſelves, that all men may be of their mind, after their garb in all things; they would have you circumciſed, that they may glory in your fleſh: ut multitudine ſequacium ſeſe efferant, that they may pleaſe themſelves in this, how many they have brought about, and how many Diſciples they have drawn after them, that become their admirers, &c.
Fourthly, horrible hypocriſie, when men are Sepulchres within, yet they deſire outwardly to appear painted; who having no power of godlineſs within, yet by new inventions would fain bear the world in hand, that ſurely they are men of a higher ſtrain for matters of Religion then ordinary, whereof their zeal for a little bodily exerciſe and outward complement muſt be the great witneſs to the world; and this Chriſt chargeth upon the Phariſees as a ſpecial cauſe of all that corruption and compoſition that was in the Church of God amongſt them, as we ſee Mat. 23.13,14.
Fifthly, worldly wiſdom, politick reſpects, and fleſhly ends; what moved Ieroeobam to ſet up the Calves, or Iehu to retain them, but becauſe it ſuited better with their policy, and earthly aims and purpoſes, then the purity of Gods worſhip would ever have done; for when men come to this, to count gain godlineſs, then that will be the beſt Religion, or the beſt way of worſhip, and thoſe the moſt decent ceremonies that will but further their worldly ends.
So ſometimes a correſpondency with forraign powers of another Religion: So Ahaz that he might keep his correſpondency with forraign powers, with Tiglah Pelezer King of Aſſyria, he muſt have the faſhion abroad alſo, 2 King. 16.11,12. outward references have many times a great influence into the matters of Religion.
Sixthly and laſtly, there are four ſins which are in a eſpecial manner incident unto the Prophets, and the great cauſes thereof are, Ignorance, Idleneſs, Covetouſneſs and Cowardize.
Firſt, ignorance; that is given as a ſpecial cauſe of many humane inventions amongſt the Phariſees; thou blind Phariſee, Mat. 23.26. And the Church of Thyatira, many well-meaning men were deluded becauſe they knew not the depth of Satan, Rev. 2.24. many men are deluded becauſe they ſee not the evil that is intended: the Apoſtle tels us of Popery, that it is a myſterie of iniquity, 2 Theſ. 2.7. Iniquitas, ſed myſtica, pietatis & fidelitatis nomine palliata: repreſented unto men under the names both of piety and loyalty.
Secondly, Idleneſs and careleſneſs in matters of this nature, ſo that if men can enjoy their liberty, live quietly, and richly, for the purity of Gods worſhip it matters not ſo much; that is given as the cauſe. Mat. 13.24,25. While men ſlept the enemy came and ſowed tares. In moſt ages there have been ſome ſecure and quiet times of the Church; when the Prophets have taken their eaſe, and a ſpirit of ſlumber hath come upon them, and then is the time to vent and ſet forth the inventions of men, and ſo by little and little, pedetentim, uſu ipſo & tacita Doctorum approbatione coepit eſſe in precio, hac aeſtimatione ſenſim ſine ſenſu creſcente. As a Jeſuite ſpeaks of ſome things in Popery.
Thirdly, Covetouſneſs, a deſire of raiſing themſelves in the world, and to ſet themſelves in a way of preferment: and when men ſee there is no other way to riſe, then they reſolve to yield unto this: ſo it was with them of the Conciſion, who brought ſuch a Mixture, and cauſed ſuch a rent in the Church, Phil. 3.19. it was becauſe their God was their belly, and they minded earthly things: So that if there be a Diotrephes that loves preferment, he muſt and will have both the Dictates and Inventions of men as well as their perſons in admiration for advantage ſake.
Fourthly, Cowardize, Gal. 6.12. they found out a middle way to mix the bondage of the Law with the liberty of the Goſpel, that they might not ſuffer perſecution for the croſs of Chriſt, but that they might be well thought of on both ſides. Ieroboham ſet up Idolatry in Bethel, and an old Prophet of the Lord dwelt there, yet ſuch was his Cowardize, that it ſeems he had nothing to ſay againſt it, but that the Lord muſt ſend a Prophet from Judah to reprove him, 1 King. 13. and the truth is, had not the Miniſters been in many ages a generation of ſpiritual cowards, they had never had ſo many inventions impoſed upon them as they have had.
Secondly, there are alſo many cauſes in the people; but I will only inſiſt upon this one becauſe they receive not the Doctrine of the Goſpel in the purity, nor the worſhip of God in the love of it; and therefore the Lord in Juſtice gives them up unto an efficacy of deceit, 2 Theſ. 2.10,11. They are ready to receive any Doctrine without trying the ſpirits, and to yield unto any command willingly, walk after the Commandment, Hoſ. 5.11. they are for the moſt part a lump fit to receive any leaven; the Prophets prophecy falſly, &c. and the people love to have it ſo, Ier. 5. ult. for a pompous Religion, that conſiſts much in outward ſhews, and that which abounds moſt in bodily exerciſe, is a thing that is generally well-pleaſing unto men, Amos 4.5. and uſually when men forſake the rule, then they look more at what will pleaſe them, then what will pleaſe God: this liketh you O houſe of Iſrael: and this was all they looked at therein.
Secondly, when God turns unto a people in mercy, and they return unto him, he will free them from all this ſuperſtition or idolatrous mixtures, Zeph. 3.9. I will reſtore unto them a pure language: which place being compared with that, Iſa 19.18. They ſhall all ſpeak the language of Canaan: Language there notes conſenſum cum populo Dei in fide & cultu: reſtoring a pure language, may ſignifie purity both in Doctrine and Worſhip: they ſhall ſpeak no more partly the language of Canaan, and partly of Aſhdod, as in times paſt: but the pure language of Canaan: in Judgement I will make them one Nation upon the Mountains of Iſrael, and they ſhall defile themſelves no more with their Idols and their deteſtable things, and from all your Idols I will cleanſe you, Ezek. 37.2,3. And I will give unto them one heart and one way, that they ſhall fear me for ever, Ier. 32.39.
Now the reaſon why the Lord will take away theſe mixtures when he returns, are theſe.
Firſt, becauſe uſually theſe are the greateſt and the moſt provoking ſins of a Nation, Hoſ. 9.15. all their wickedneſs is in Gilgal; this was antiently the place of worſhip, 1 Sam. 15.12. and there they did now worſhip God according to their own devices; the Prophet tels them, where they did think to pleaſe God, it was the greateſt tranſgreſſion that they did commit; for ſo I conceive the particle foreign is to be taken pro ſummo, in all their thefts, adulteries, drunkenneſs, &c. they did not all of them provoke the Lord, ſo much as that they did worſhip him according to their own inventions in Gilgal. Deo ſerviendum eſt non ex arbitrio ſed ex imperio: There is nothing to be done but by rule, Gal. 6.16 now where the creature ſhall take ſo much upon himſelf as to ſet his wiſdom above the wiſdom of God, and ſet his threſhold beſide the threſhold of the Lord, Ezek. 43.8. it is a provoking ſin that the Lord cannot endure.
Secondly, becauſe this is a ſpecial cauſe why God departs from any people; now the Lord will never return in mercy unleſs the cauſe be taken away that provoked him to depart; Ezek. 8.7. every humane invention impoſed as neceſſary to the ſervice of God, is an Image of jealouſie, and the aim of it is to provoke the Lord to go far from his Sanctuary: it is finis operis, though not operantis.
Thirdly, becauſe of all Judgements upon a people, this is the greateſt; and therefore when the Lord returns unto them in mercy he muſt take away theſe, Pſal. 81.12. I gave them up to walk in their own counſels, it is ſpoken as of the greateſt Judgement could befall them: and ſo it is for a man to be a rule to himſelf; for he that is his own rule, muſt needs be his own end, and he that is his own end, muſt needs be his own God; and therefore it is a ſpeech of the greateſt diſpleaſure, he hath made unto himſelf Altars to ſin, therefore Altars ſhall be unto him to ſin, Hoſ. 8.11.
Fourthly, when God doth return unto a people in mercy, he doth intend to delight in them, and rejoyce over them to do them good, and that he can never do in any ſervice that they perform, until worſhip be purged from humane mixtures, Mal 3.3,4. When he hath ſat in his Church as a refiner, and hath purged his worſhip, then ſhall the ſacrifices of Judah and Jeruſalem be pleaſant unto the Lord as in the daies of old: then, but not till then.
Uſe.
Let this teach every one of us a double duty. Firſt, hate all idolatrous and ſuperſtitious mixtures in Gods worſhip whatſoever. Secondly, beware of them. Firſt, hate them as being the thing that cauſeth the Lord to go far from his Sanctuary: to be unto his people as a wayfaring man that tarries but for a night: groan under them as burdens, that ſo the Lord may return unto his people in mercy, and reſt… unto his Church a pure language; that they may no longer halt between two opinions; no more ſwear by God and by Malcome; but that he may reſtore to us one heart and one way.
To move your hatred againſt it; conſider,
Firſt, of all kinds of ſin this is moſt defiling: thou defiledſt thy ſelf with thy Idols, Ezek. 22.4. Now what is defilement or filthineſs? it is, ſaith Aquinas, Carentia nitoris quem ex gratia habemus: indeed all ſin ſtains and blemiſheth the beauty of the ſoul, but this ſin above others. And if we obſerve the Scripture, we ſhall ſee that they have been men of moſt corrupt ſpirits, and the moſt profligated conſciences that have been moſt ſet upon humane inventions in the things of God: take the Phariſees for an inſtance; and indeed it is Juſt with God, that they that will find out waies of worſhip for God to be unto themſelves means of ſanctification, that thoſe ſhould prove in juſt Judgement a means of deſolation.
Secondly, it is moſt inflaming: they have inflamed themſelves with their Idols under every green tree, Iſa. 57.5. they are ſaid to be for this cauſe, mad upon their Idols, Ier. 50.38. Now in madneſs there are two things: furor, and amentia; here is both; firſt all ſoundneſs of mind is taken away, that a man cannot ſay, Is there a not a lye in my right hand? Secondly, it carries the whole man with fury after it, ſo that none more violent in their perſecutions then ſuch men are who deſire or have embraced for Doctrines the conceits of men.
Thirdly, there is no ſin wherein men do manifeſt more folly; ſtriving to ſhew themſelves wiſe they become fools, Rom. 1.21. for how highly ſoever men eſteem of humane contributions in Gods worſhip: yet in Gods account they are no better then playes, and mimical dancings, Exod. 10.6. we know it was that which they intended for a Religious worſhip; but being in a way of their own deviſing, the Lord calls it play, and the Apoſtle in 1 Cor. 10.7. renders it: So that they were but childiſh carriages, antiqui geſtus, neither ſuitable to the holineſs of God nor the Majeſty of his Ordinances; only fit to pleaſe children and no more.
Fourthly, No ſin ripens Judgement more, nor ripens a people more for Judgement. So Ezek. 22.4. Thou haſt defiled thy ſelf with thy Idols, thou haſt cauſed thy daies to draw neer, thou art come even unto thy years. This provoked the Lord to break both the ſtaff of beauty, and of bands, with which he fed his people, as Zach. 11.7. the ſtaff of beauty, that excellent order of government that was amongſt them, was now turned into confuſion: and the ſtaff of bonds of mutual love and amity that was amongſt them, turned to diviſion. And let no man be forward in the promoting of humane wiſdom this way; for Judg. 8.27. Gedeon made an Ephod, and the people went a whoring after it: but the thing proved a ſnare unto Gedeon, and unto his houſe.
Laſtly, it is an endleſs ſin: wherein a man knows not where to ſtay, as Hoſ. 10.1. According to the multitude of his fruit, he increaſed his Altars, and according to the good neſs of his land, he hath made unto himſelf goodly Images: as God bleſſed them in their eſtates, ſo they began to bethink themſelves of a more pompous way of Religion; for if any mans fancy may be a rule, then may one mans as well as anothers, and ſo a man ſhall never know where to ſtay.
Secondly, beware of it alſo; for ſeeing it hath been a ſin in ſo many ages of the Church, it ſeems a mans nature is exceeding prone to it; therefore take heed you be not inſnared by it: little children keep your ſelves from Idols: amen, 1 Ioh. 5. ult. and you have great cauſe to take heed.
Firſt, becauſe they are brought in under beautiful pretences; the myſterie Babylon gives the wine of her fornication in a golden cup, Rev. 17.4. and in this ſhe is truly. a Harlot, her hands are ſnares and bands: ſhe is skilful to allure.
Secondly, take the more heed becauſe they come not in all at once, but by degrees they creep in, foreign, Iude 4. Eph. 4.14. they lie in wait to deceive: it is a ſtudied thing, and they have a method in it, and rules according to which they do proceed, and they walk in craftineſs: the word is, foreign, which properly ſignifies deceit at dice, ſo that there is not ſo much cheating and jugling in the moſt deceitful ſport, as there is uſed by them that in this kind lie in wait to deceive. Hoſ. 7.6. it was the way that Ieroboam had to bring in his Idolatry into this ſtate.; his deſires and purpoſes were as hot as an oven; but the people were a great lump, and they could not be preſently leavened; and therefore he ſends forth his Agents into the ſeveral parts of his Kingdom, and they did ſeek to leaven the people, and in the mean time the Baker ſlept and ceaſed from raiſing: the people were not leavened by and by, nor fitted to receive ſuch corrupt worſhip, and therefore he did ſtay a while till it might be done.
Thirdly, take heed of it: for if it once begin, it will ſtrangely encreaſe: if one that goes before do bring in ſome, there be thoſe that come after that will add to the plot: as when Popery was ſet up, we know one Pope added ſomething, and another ſomething more, till at laſt they made up that patched Religion. If Ieroboam bring in the calves, its a thouſand to one but afterwards Omri and Ahab ſhall ſet up the worſhip of Baal.
Fourthly, it is a great diſhonour to a Congregation; for it makes all the worſhip of God unfruitful; for in vain do they worſhip me, teaching for doctrines the rudiments of men, Mat. 15.9. nay it makes them ſinful, Amos 4.4. Go up to Bethel and tranſgreſs, &c. (implying) that the more they laboured in thoſe ſervices, (it is a bitter Sarcaſm) the more they did diſpleaſe God, and add to their own fin and judgement; this turned Bethel the houſe of God into Bethaven, Hoſ. 10 5.
Fifthly, they will ſurely eat out all the heart of the worſhip of God in time. 2 King. 16.14,15. when Ahaz had ſet up a new faſhioned Altar, he commande… the Prieſts to burn the morning and evening ſacrifices upon the great Altar that he had made; thus we ſee it puts the Altar of God out of office; and that they might think he had a Religious end in it, he ſaith, that the Brazen Altar, (that is) the Altar of the Lord ſhall be for the King to enquire by, ſi quando placebit; as Iunius well notes upon the place.
Laſtly, this will ſtand a man in no ſtead in time to come; its ſpoken with ſome deriſion, Hoſ. 8.5. Oh Samaria thy calf hath caſt thee off: when the captivity came, the Lord tells them that, becauſe they were very confident that they ſhould be delivered: but now it ſeems the calf hath caſt you off. Canaan was the Lords Land, and he gave it to you, and to your Fathers for an inheritance: but as ſoon as you caſt off God, it is no wonder if the Calf caſt off you, and caſt you out of the good Land that God hath given you.
Uſe.
Seeing the words are a promiſe that there ſhall be one God and one name, conſider, promiſes are objects of faith, grounds of hope, and rules of prayer: and by theſe things men live, and in this is the life of our ſpirits, Iſa. 38,16. that is, on this we reſt, in theſe we hope, and according unto theſe we pray: and in this doth the life of a mans ſpirit mainly conſiſt.
Firſt, then look upon this particular promiſe as an object of faith; and concerning it we muſt exerciſe theſe four ſeveral acts of faith.
Firſt, let thy faith ſound the depth of this promiſe; for there be treaſures in the word, and they lie not above ground, they muſt be digged for, Prov. 2.4 and they be not the ſmalleſt to be had in the promiſes; what doth God here promiſe? ſimplicity and ſincerity, in whatever concerns his worſhip and ſervice; for whatever is mixed departs from unity: now of humane mixtures I find in Scripture three ſorts, and unto them all I conceive this promiſe reaches: ſo our faith muſt look upon it.
Firſt, in Doctrine, mixing the truth of God with falſe gloſſes, and corrupt interpretations, neither agreeing to the wiſdom, majeſty, or mind of the Holy-Ghoſt, and this is the mixture here ſpoken of, Ier. 23.28. what is the chaff to the wheat? and yet if many Sermons were winnowed, though the chaff is nothing to the wheat, yet it might haply prove more then the wheat.
Secondly, in worſhip; Acts in the worſhip of God, that have no other ground but the will of man, that is the mixture the Apoſtle ſpeaks of, Col. 2.23. they did worſhip the true God, and they did in many things perform thoſe acts which he required, but they mixed ſome acts out of their own will, which God never commanded, neither came it into his heart, Ier. 7.31.
Thirdly, in Diſcipline a mixture of the Ordinances of God, and of the Commandments of men, ſometimes turning the power they have from God againſt them for whoſe good and preſervation it was mainly given; the edge of the ſword againſt the watch-man, Ier. 36.5. he was ſhut up: it was not in priſon, for he fled and hid himſelf, and therefore it is conceived to be ſpoken of excommunication: and ſo they ſlay the witneſſes: which cannot be underſtood litterally of killing them as men, but Metaphorically killing them as witneſſes, Rev. 11.11. If there be a rotten member to be cut off, they ſtrike with the back of the ſword; but if a godly man have but a hair to be paired off, they turn the edge and ſtrike a full blow, &c. ſo vvhen men mix the Ordinances of God with their ovvn corrupt ends, and order all things in matter of Government ſo as it ſhall beſt ſerve to advance their worldly ends, colour over acts of policy vvith pretences of piety: Say it is Corban, for their ovvn advantage ſake, Mark 7.11. let thy faith engage thee to lay hold on the promiſe in all this, and expect to be delivered from them all, that in every one of theſe reſpects Gods name may be one.
Secondly, put forth an act of reliance, affiance, recumbence, or vvhatever elſe doth expreſs an act of an humble and believing ſoul, caſting himſelf upon a promiſe to obtain it: cleave to the word, Pſal. 119.13. leave thy ſelf vvith the promiſe: for that is the expreſſion, the poor have themſelves with thee. Pſa. 10,14 foreign
Thirdly, ſhut thy eyes againſt all difficulties, ſtagger not at the unlikelineſs of the means: he that ſhould look upon the Iſraelites at their diviſion, and ſee how much diviſion and how much Idolatry there was amongſt them, and that of all the Nations round about (but yet the Lord hath ſaid it, and it ſhall be accompliſhed in his ſeaſon) he that ſhall obſerve how exceedingly a pompous Religion pleaſeth them, and how much they are taken with humane additions in Gods ſervice, how firmly it is rooted and with what power it is backed, he will be ready to ſay, if God ſhould create windows in heaven, this could not be: but know, though there were mountains in this way of his people, yet this could not hinder the accompliſhment of a promiſe; Who art thou O great mountain? before Zerubabel thou ſhalt become a plain, Zach. 4.6,7. nay and theſe mountains faith doth often remove and make them become a plain.
Fourthly, wait for the performance of it in Gods due time. Act 1.4. rejoyce for the promiſe of the Father, though it may haply by ſin be delayed. God brought his people to the borders of the Land of promiſe, and ſhewed them the good Land, and yet by their unthankful walking, they were led back again fourty years in the wilderneſs; but however, if it tarry, rejocye for it: for it will ſpeak, and it will not lye, it will come and it will not tarry, Hab. 2.3.
Secondly, let it be unto thee alſo a ground of hope: the object of hope is good things to come; and that which is grounded upon the promiſe is lively hope that never makes aſhamed; let there be an holy, an earneſt expectation and groaning for it, foreign, go forth and meet the mercy while it is yet a far off.
And to ſtir up your hope, conſider firſt, it will be a means to allay your preſent grief; to ſee men uſurpe the Throne of God, and talk of ſitting immediately in the conſciences, and to wring thoſe tender wards of conſcience that is as ſoon ſpoyled as a Ship caſt away, 1 Tim. 1.9. to hear the word of God (as preached) ſet forth by the unnouriſhing vapours of humane wit, cannot but be a grief to a good heart; ſo to ſee the Ordinances of God pure in themſelves, to be ſet out with the dreſſings and blandiſhments of the inventions of men, like a wall of a marble with a roof of ſtraw; to ſee people turned away with every wind of Doctrine; and when Miniſters ſhall have cauſe to complain that have preached long in a place, P. Martyras Peter Martyr did at the coming in of Queen Mary, when he heard in Oxford a Colledge bell ring to Maſs & the Students flocking there a pace, Haec una notula omnem meam doctrinam evertit: this bell rings a paſſing peal to all my Lectures, to all my Sermons: to that man to whom the Ordinances in their purity be dearer then his life, it cannot but be a great grief; as the contrary cannot but be a great matter of joy when he ſhall conſider that the time will come when the Kingdom ſhall be the Lords, and men ſhall corrupt the purity of his worſhip no more.
Secondly, hereby the Ordinances ſhall be ſet up in their glory, and they are ſurely the glory of a Nation whereſoever they are, 1 Sam. 4: ult. To ſee Romam in flore, that is one of St. Auſtines wiſhes; how much more doth a good heart deſire to ſee Eccleſiam in flore, that God may beautifie the houſe of his glory? Iſa. 60 7.
Thirdly, then ſhall his people more fully enjoy the preſence of God in his Ordinances; for when the Temple is purged, the glory of the Lord will fill the houſe, Ezek. 43.1,2. and the name of the City ſhall be Jehovah Shammah, the Lord is there, Ezek. 48. ult.
Fourthly, hereby the conſciences of Gods people ſhall be freed from many an unneceſſary burthen; now ye ſhould deſire the peace of Jeruſalem; they ſhall proſper that love it, Pſal. 1,22 6. ſuppoſe your conſciences be not touched; what if they be no burthens upon you; yet where is the ſpirit that ſaid, who is offended, and I burn not? 2 Cor. 11.29.
Thirdly, let it be a rule of prayer, for the promiſe is the only rule of what we can ask in faith, and prayer the only ground of what we can expect with comfort, and therefore let thy heart ſay Amen unto this promiſe, be it unto thy ſervant according to thy word, Luke 1.38.
And to ſtir you up to it, conſider firſt the means by which God will do it, and they be all deſirable.
Firſt, he hath promiſed to take away the unclean ſpirit out of the Land: for if the unclean man were taken away, new would ariſe, therefore the promiſe is to take away the unclean ſpirit, Zach. 13.2.
Secondly, he will take off the hearts of his people from theſe mixtures, that Ephraim ſhall ſay, What have I to do any more with Idols? Hoſ. 14.18.
Thirdly, he will root out all theſe Idolatrous ſpirits amongſt us, that will not be reclaimed; they that purifie themſelves in gardens ſhall be conſumed when God comes to purifie his Church, Iſa. ult. 17. there ſhall be no Canaanite in the Land any more for ever, Zach. 14 ult. and when they are cut off, no more of his name ſhall be ſown, Nahum 1.14.
Secondly, to move you to it, you have Gods command, Iſa. 62.6. Ye that are the Lords remembrancers, keep not ſilence; foreign the Lords recorders: and a main thing that the people of God do record, is the promiſes which as yet remain unaccompliſhed unto the Church.
Thirdly, we have a concurrence of all the prayers of the Church of God that have gone before us; for the prayers of the Church be like the acts of a State, they dye not with the man that made them; for they are made unto an eternal God, grounded upon an everlaſting righteouſneſs, offered by an eternal ſpirit, and therefore they are eternally acceptable, and of an eternal efficacy; in after ages Davids prayer, Pſal. 109.8. took effect upon Judas, Act. 1.2. therefore as we muſt preach for after ages as the Prophets did, and the Apoſtles entred upon their labours, ſo muſt we pray for after ages, and be content that other men in time to come ſhall reap the benefit of our prayers.
Laſtly, God hath begun already, and now we have great cauſe to be earneſt with him to go on with it; Chryſoſt. hom.for he hath ſaid, ſhall I bring to the birth, and ſhall I not bring forth? Iſa. 60.9. Experiences of former mercies are a ſpecial pledge of future, Pſalm 74.14. he ſmote the head of Leviathan in the waters: and gave him to be meat to his people inhabiting the wilderneſs; it is ſpoken of Pharoahs army which God deſtroyed in the red Sea; that is, the deſtruction of the Egyptians was a pledge to him of the accompliſhment of the mercy that God had promiſed to caſt the Canaanite out of the promiſed Land, and to give them poſſeſſion of it; many hardſhips they were to paſs through in the wilderneſs; but God gave them this mercy as food, not to their bodies, but food to their faith, while they were in the wilderneſs: therefore thoſe former great and glorious promiſes were accompliſhed. So that former mercies are food that God gives unto the faith of his people to feed upon till he hath perfectly accompliſhed whatever he hath promiſed unto his Church
Let no man ſay, who ſhall live when God doth this? but be ſure, for thy time, have a ſtock going in the Churches ſhip; for there is no knowledge, nor work, nor labour in the grave where thou art going: therefore ſow thy ſeed, and if the harveſt come not in thy time, yet thou ſhalt be no loſer; for in glory God will reward thee according to the fruits of thy doing, Ier. 17.10. the Lord tells thee, Go thy way Daniel, thou ſhalt reſt and ſtand up in thy lot in the end of thy dayes, Dan. 12. ult. comfort and encourage one another with theſe words.