The Returning Backslider, Sermons · Sermon 10
THE TENTH SERMON.
HOS. 14.8.
Ephraim ſhall ſay, what have J any more to doe with Idols? J have heard him and obſerved him: J am like a greene firre tree, from me is thy fruit found.
WEE have heard at ſeverall times heretofore, how God out of the largeneſſe of his goodneſſe, goeth beyond thoſe deſires which hee putteth into his peoples hearts. They briefly intreat him to Doe good to them, and to deale gratiouſly with them. And he anſwereth them largely: that He will be as the Dew to them; that they ſhall grow as the Lillie, and caſt foorth their rootes as Lebanon, All ſet out by moſt excellent compariſons, helping grace by nature, our ſoules by our bodies, and our ſpirits by our ſenſes. As we have ſoules and bodies, ſo God applyeth himſelfe to both. His Branches ſhall ſpread; his Beauty ſhall be as the Olive, and his ſmell as Lebanon.
Then in the 7. Verſe, his gratious promiſe reacheth unto thoſe who dwell under the Church: Thoſe that dwell under his ſhadow ſhall returne, they ſhall revive as the corne, and grow as the Vine, &c. The new Church that ſhall come under the ſhadow of the old, ſhall flouriſh as the ancient did. They that dwell under his ſhadow, that is under Ephraims and Iſraels ſhadow ſhall returne, and be partakers of the ſame dew of grace.
Now this eigth verſe containeth a further gratious promiſe to Ephraim upon his repenting and former reſolutions: Ephraim ſaid, Aſhur ſhall not ſave us, we will not ride upon horſes: neither will we ſay any more to the worke of our hands ye are our gods. Now what ſaith God here? (repeating the words of Ephraim) Ephraim (ſhall ſay) is not in the Originall, but onelyonly ſet downe to expreſſe what the meaning is, whereas Ephraim ſaid, What have I any more to doe with Idols? Ephraim ſhall have this anſwer, I have heard him, and obſerved him, I am like a greene firre tree: from mee is thy fruit found.
As though the Lord had ſaid, let not Ephraim thinke that when he hath forſooke Idols, hee hath forſaken his comfort, (as though there were no comfort in walking according to the rule of my Word and Lawes.) Let him know that in ſteed of theſe poore and baſe comforts, either in groſſe Idolatry, or other more cunning Idolatries whatſoever which formerly tooke him up, that now he ſhall exchange them for more ſolid and ſubſtantiall comforts. For, I have heard him, and obſerved him: ſo that let him ſee what he looſeth in parting with baſe corruptions, worldly luſts, pleaſures and the like, hee ſhall finde it more abundantly ſupplied in a farre more excellent manner in mee, and in the fruits and effects of my love unto him; ſo as he ſhall finde that there is nothing loſt by entring ſtrictly into my ſervice. And whereas formerly hee walked in a vaine ſhadow, in relying on Egypt, Aſhur, and the works of his owne hands: now hee ſhall have a farre more excellent ſhadow, which no ſtorme, nor raine, nor injury of weather can pierce through: I am like a greene firre-tree unto him. Not ſuch a ſhadow as thoſe his Idols were, who could not keepe off the ſtorme of Gods wrath from him,Ionah. 4.5, 6. nor ſuch a ſhadow as Ionahs gourd was, which flouriſhed for one day, and was nip't the next. No, I will be conſtant and permanent as my ſelfe, I will be as the greene duplicate page duplicate page firre tree; a conſtant ſhadow to keepe backe all annoyance whatſoever; not like the curſed noyſome ſhadow of Idols, under which Ephraim reſted before. But, I will obſerve and regard him, and be like a greene firre tree unto him. I will not onelyonly be a ſhadow and ſhelter of defence unto him from injurie and moleſtation, that he may reſt quietly; but hee ſhall be alſo fruitfull: though the firre tree be not ſo fruitfull: yet from mee is thy fruit found, whatſoever he is in himſelfe; yet this ſhall not be matter of diſcouragement unto him: I am all ſufficient, there is enough in mee to ſupply him with: from mee is thy fruit found. But to take them in order.
Ephraim ſhall ſay, what have I any more to doe with Idols, &c.
Some thinke the words come upon Ephraims obſerving and hearing of him: ſo as when God is ſeene in his moſt excellent majeſty and glory, and obſerved as he is juſt, mercifull and wonderfull terrible in himſelfe, that this manner of hearing and obſervation cauſeth fleſh and bloud ſo to ſtoope and reforme, as they yeeld themſelves, and reſigne up all unto God, ſeeing that miſerable condition they are in, and what an infinite diſtance there is betwixt their impurity, and Gods moſt excellent holineſſe. As we read of Iſaiah when he had ſeene God in his throne of majeſty;Iſa. 6.5. Woe is mee (ſaith he) for I am undone, becauſe I am a man of uncleane lips, and I dwell in the midſt of a people of uncleane lips: for mine eyes have ſeene the King, the Lord of Hoſts. And ſo of Iob, Iob. 42.5, 6.I have heard of thee by the hearing of the eare, but now mine eye ſeeth thee, wherefore I abhorre my ſelfe, and repent in duſt and aſhes. Which indeed is true in the generall, that a man then truly repenteth and turneth unto God, when he knoweth God and himſelfe to purpoſe; and never effectually untill then: for Chriſt who cannot lye, and is truth it ſelfe, calleth this kinde of knowledge eternall life. This is life eternall, to know thee to be the onelyonly very God, and whom thou haſt ſent Ieſus Chriſt. Iohn. 17.3.But though this be a generall truth: yet we take it here rather for an incouragement unto Ephraim, as before, that nothing is loſt by cleaving unto Gods wayes, and forſaking of ſinne. Now whereas Ephraim (ſhall ſay) what have I any more to doe with Idols: In the words we may conſider.
1. The manner of expreſſion, with a great indignation of ſoule, What have I any more to doe, &c.
2. The matter ſo hated with indignation, is Idolatry, their former Idols. Ephraim (ſhall ſay) What have I any more to doe with Idols.
Ephraim wee ſee renounceth Idolatry, The true renouncing of ſin muſt bee with indignation.but in what manner is this done? with an high indignation of zeale and hatred: What have I any more to doe with Idols: Hee doth not ſay now that Ephraim hath left Idolatry, I will ſupply all theſe comforts that they had by Idols. But Ephraim loathes Idolatry, therefore he ſaith What have I any more to doe with Idols? It is a figurative Queſtion, implying a ſtrong deniall with a ſtrong indignation. What have I any more to doe with Idols? I have had too much to doe with them: I have now nothing to doe with Idols. It is a negation and deniall with as great averſation, and abhomination as can bee poſſibly expreſt: for in ſuch queſtions, the deniall is ſet forth more ſtrongly by a negation, and with a greater emphaſis, then by any affirmation is poſſible to expreſſe. So elegant is the Spirit of God in ſetting forth ſpirituall things in a heavenly and tranſcendent manner.
Ephraim (ſhall ſay) what have I any more to doe with Idols, &c.
Hence in that Ephraim ſhall ſay thus, and ſay it with ſuch vehemency of ſpirit and indignation, we may obſerve in generall.
Obſerv. There is excellent uſe of the affections.
God hath planted the affections in us to be as the winde, to carry the ſoule too and fro, forward or backeward: for affections are planted in the ſoule anſwerable to things aimed at by it. For, as in the nature of things, there be good and bad, delightfull and hatefull, hurting or pleaſing: ſo anſwerably God hath framed the ſoule to the nature of things.That the ſoule hath affections ſuitable to the things it aimeth at. For good things, God hath planted affections in us to joyne, claſpe, imbrace them and welcome them, as Love, Joy, Delight, and ſuch like. And for evill things, he hath planted affections to avoid them,That Religion is eſpecially in the affections. as indignation, hatred and the like. Indeed Religion is mainely in the affections, whereof there is excellent uſe, take away them, and take away all Religion whatſoever. A man, were it not for his affections, is like Mare mortuum, the dead ſea that never ſtirreth. Therefore it is but a doting idle conceit of theſe rigid men, that take away affections: much like the follie of them, who becauſe they have beene drunke with wine, doe therefore cut up all the vines. But the way were to moderate the exceſſe, not to cut up the vines. So for the affections, wee muſt not roote them up, or cut them downe, but order them aright. For what doth the firſt Commandent require? [Thou ſhalt have no other gods but mee,] But a right ordering of all the affections of the ſoule, Ioy, delight, truſt and feare, and the whole frame of them to be carried to God. For the inward worſhip of God is nothing elſe, but the excellent working of theſe affections ſutably to the Law, with the deteſtation of the contrary. It is not knowledge that makes a man a good man, but the affections? the Divell and wicked ſpirits know much; but they have no love, joy, or delight in them. Therefore we muſt value our ſelves and things, as we are in our will and affections: for ſo God valueth us, and we ſhould value others thereby. This well done would bring us a wondrous deale of comfort, and ſtop our too much and rigid judging and cenſuring of others.
Ephraim (ſhall ſay) what have I any more to doe with Idols?
Now in particular we ſee here, that Ephraim not onelyonly leaveth Idols, but there is planted in him a ſound indignation againſt them: whence we may learne,
Obſerv. That it is not enough to leave ſinne; but we muſt loath ſinne alſo.
A notable place to this purpoſe we have in the Prophecie of Iſaiah, what they ſhould doe after their converſion, in the caſe of hatred to Idolatry.Iſa. 30.22. Yee ſhall defile alſo the covering of thy graven Images of ſilver, and the ornament of thy molten Images of gold; thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto it get thee hence. There is a hatred and a ſtrong loathing indignttion againſt ſinne, when it is diſcovered in the pollution and vileneſſe thereof: which affection of hatred God hath planted to draw the ſoule away from any thing that is truely hurtfull to it. It is not enough to leave ſin for ſome by ends, as feare of puniſhment, ſhame and the like: but we muſt loath it alſo. The Prophet David when he profeſſeth his love to the law:Pſal. 119.163. how prooveth he it? I hate and abhorre lying. Pſal. 13….21.And ſo againe, Doe not I hate them O Lord that hate thee? and am not I grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred, I account them mine enemies. Here is hatred and perfect hatred with abhomination.
Reaſon 1 The Reaſon is, becauſe God is a Spirit, and lookes to the bent of our ſpirits, ſeeing what we love and what we hate:Iohn. 4.24. therfore the ſtrength of this conſideration draweth the ſoule to hate and love with God, as hee hates and loves: and as much as may be to hate ſinne as he doth.
Reaſon 2 And then againe, he requireth our heart eſpecially, My ſonne give me thy heart. Give me thy love in that which is good, and hate that which is ill. What ill we leave, we muſt hate firſt; and what good we doe, we muſt firſt love, or elſe we ſhall never doe either of them acceptably to purpoſe. What the heart doth not, is not done in Religion, if it hath no hand in the avoiding of ill, it is not avoided: if it have no hand in the doing of good, it is not done before God. Therefore in true converſion, there muſt be a loathing of ſinne.
Reaſon 3 Thirdly, Becauſe in all true converſion there is a new nature put in us; now the New Creature, which partaketh of the Divine Nature whereby we reſemble God, it hath an Antipathy to the greateſt ill, which is ſinne, the cauſe of all other evils whatſoever, which maketh us oppoſite to God, defileth the ſoule, and hindereth our ſweet communion with him. A new Creature we know hath a new diſpoſition, and is oppoſite to the works of the fleſh, they are contrary to one another: ſo that we ſee it cleere, that we must not onelyonly leave, but loath ſinne.
Quest. But how may we know, diſcerne, and trie this true hatred of ſinne.
Anſw. Our hatred of ſinne is 1. when it is univerſall.Firſt, true hatred is univerſall, he who hates ill truely, hates it univerſally in the whole kinde. As we ſee in wicked men and divels who hate God and all goodneſſe: ſo on the contrary thoſe that are good, hate all ill whatſoever, whether it pleaſure, or diſpleaſure them, they ſtand not upon it, they hate the very nature of all ill. Thoſe whoſe obedience and affections are partiall, they hate ſome evills, but not others, which is not true hatred wrought by the Spirit of God, for that is univerſall to the whole kinde.
2. Implacable.Then alſo, whereſoever true hatred is, it is unplacable, and unappeaſable, there's no true end of ſound hatred, but by the aboliſhing altogether of that thing it hates; as we ſee the hatred of Satan to the Church and people of God, is unappeaſable and unquenchable; nothing in the world can ſtay Satans hatred, nor the hatred of his inſtruments, who hate the remembrance of Gods people. Therefore the very name of Calvin and Luther muſt be put out of their bookes to ſatisfie their hatred. Not onelyonly when they are dead, burne their bones, but aboliſh their memory if they can. So there is the like diſpoſition in Gods people to that which is ill. A godly diſpoſition it hateth ſinne even to the death, and is not quiet untill all ſinne be aboliſhed. Whereupon it is never quiet in this life, but deſires Heaven, not enduring patiently the leaſt reliques and rags of ſinne: deſiring that that which it ſo hateth, might have no being at all. Thoſe who mince and cull things, who are ſo gentle and tender towards their ſinnes and corruptions in themſelves and others: is this that hatred which is unappeaſable, and never reſts, till it ſee either a through Reformation or aboliſhing of what it ſo hateth. Wherin it is a more rooted affection then anger, for hatred is a rooted offenſive diſpleaſure againſt perſons and things; and ſo rooted as that nothing in the world can roote it out. Anger may be appeaſed, it is appeaſed in God, and it may and muſt bee in men. But hatred is implacable, aiming at the annihilation of the thing ſo hated.
3. When wee hate ſinne chiefly in our ſelves.Againe, where true hatred and indignation is, there the neerer the ill is to us, the more we hate it, &c. As we hate it in it ſelfe, ſo we hate it the more the neerer it is to us, as a Toade or any venimous thing, the neerer it is to us, we loath and abhorre it the more. So certainely, whoſoever hates and abhorreth ſin as ſin (as it is a hatefull thing to a renewed ſoule) ſo he hateth ſinne more in himſelfe then in others: becauſe it is neereſt in his owne boſome. Every man hates a ſnake more in his boſome then a farre off, becauſe it is more likely to doe him harme there. Therefore thoſe that flatter their owne corruptions, and are violent againſt others, as Iudah againſt Thamar, ſhe ſhall be burned, Gen. 38.24.bring her foorth and burne her, when himſelfe had gotten her with childe. So many are ſevere in puniſhing of others, as if they were wondrous zealous: but what are they in their owne breaſt? doe they reforme ſinne in their owne hearts and lives? he that truely hates ſinne, hee hateth his own ſinnes more then others, becauſe it is neere him.
4. When we hate ſinne moſt in our families, &c.And ſo (in proportion) he that hates ſin truely will hate it in his owne family, children and ſervants, more then in others abroad. It was a great fault in David, that he cockered up Adoniah and others in his owne houſe, whilſt he was more ſtrict abroad. Can men thinke to redreſſe and hate ſinne in the common-wealth, and yet ſuffer it in their families? true hatred is moſt converſant in its ſtrength neere hand. Thoſe who ſuffer deboyſtneſſe and prophaneneſſe in their families, and never checke it in their children and ſervants, they hate not ſinne, whatſoever countenance they may take upon them of reformation abroad, it commeth out of by-reſpects, and not out of true hatred.
5. When wee hate the greateſt ſin in the greateſt meaſure.Againe he that hateth ſinne truely as ſinne, will hate the greateſt ſin in the greateſt meaſure; becauſe he hates it, as it is hatefull. Now in the nature of things, the greateſt ſin deſerveth the greateſt abhomination, and averſation from it. Therefore, he who truely hateth ſinne, he hates the greateſt ſinne moſt of all. Thoſe therefore that are very nice in leſſe matters, and looſe in greater things, It is but Hipocriſie: for hee who truely hates ſinne as ſinne, where the greateſt ſinne is, thither he directs the edge of his hatred, which is the ſtronglieſt carried aagainſt the ſtrongeſt ill. And ſuch a one will not reſpect perſons in evill; but whereſoever he findeth it; if he have a calling, there will be an anſwerable hatred of it. Therefore if one be a Miniſter of the Word of God, he will doe as good Micaiah did,1 King. 22. and will not balke Ahab for his greatneſſe. And like good Iohn Baptiſt, hee will tell Herod of his faults, becauſe he hates ſinne as ſinne; therefore (where he hath a calling to it) he will hate it proportionably in the greateſt meaſure.1 Sam. 2. Good Ely in this caſe, was too indulgent over his ſonnes: but we muſt love no man ſo neerely,6. If we can endure Reproofs for ſinne. as to love the ill in them.
Againe a man may know that he truely hates ſinne, if he can endure admonition and reproofe for ſinne. Hee that hates a venemous plant which troubleth the ground, will not bee diſpleaſed if a man come and tell him that he hath ſuch a plant in his ground, and will helpe him to dig it up: ſurely he cannot bee diſpleaſed with the partie. So here, if a man doe truely hate ſinne, will he be angry with him that ſhall tell him that he is obnoxious to ſuch an evill which will hurt him dangerouſly and damne his ſoule if it be not helpt? ſurely no: therefore let men pretend what they will, thoſe who ſwell againſt private reproofe, they doe not hate ſinne as ſinne.Caution. OnelyOnly adde we this Caution: A Reproofe may be adminiſtred with ſuch indiſcretion, out of ſelfe-love, and with a high-hand, as that a man may diſlike the carnall manner of reprooving. But if it be done in a good manner, he that hates reproofe, becauſe he loveth himſelfe and his ſinne (pretend what he will) he hates not ſinne.
7. Such will not be flattered in their ſins.So if a man love to be flattered in his ſinne, it is a ſigne he hates not ſinne truely. For there is naturally a great deale of ſelfe-love in man, which makes him that he loves to be flattered in his ſinnes: whereupon he comes to be abuſed to his owne deſtruction, eſpecially great men. Now it is a ſigne of an ill ſtate of ſoule, to bee ſubject to be abuſed by flattery, and to hate inſtruction: (ſaith Paul) Am I your enemy, Gal. 4.16.becauſe I have told you the Truth.
8. If we hate to talke of, or mention it and ſhun occaſions.Againe, we may know what our hatred to ſinne is, by our willingneſſe or unwillingneſſe to talke of it, or mention it, or to venture upon the occaſions thereof. Where hatred is, there is outward averſation; we flie from what we hate, and ſhunne to frequent places where we may receive offence. Whatſoever hath an Antipathie to nature, that we hate and runne away from. Therefore thoſe that preſent themſelves to the occaſions of ſinne, upon no calling: (ſay what they will) they feed ſinne and live according to the fleſh: thoſe that hate a thing, will never come neere it if they can chooſe. Therefore, thoſe that preſent themſelves willingly to places infected, where there is nothing religious, but ſcorning of Religion, your common repreſentations of abhomination, pretend what they will, their intent is to ſtrengthen their owne corruption, againſt the good of their ſoules: this is the iſſue. Thoſe that hate ſin, will hate all that which may leade to it, the repreſentations of ſinne alſo. Can a man hate ſinne and ſee it acted? wickedneſſe is learned, when one ſeeth it acted, as one of the Ancients ſaith well: therefore let us by theſe and the like tryals take notice what our hatred to ſinne is.
OnelyOnly this our zeale, hatred,A limitation for expreſſing of our hatred to ſinne. and indignation to ſin muſt have a mitigation and be regulated, leaſt like an exorbitant river it exceed the bounds: therefore not to follow the Schoole niceties in the exactneſſe of differences, we will touch the marke a little, how this zeale and hatred to ſinne in reproofe (eſpecially) muſt be qualified: wherein we muſt conſider divers things.
Firſt, Our calling muſt be reſpected,1. Wee muſt conſider our calling to reproove others. for howſoever we muſt carry an univerſall hatred to ſin, thus farre, that we muſt not doe it. Yet in the diſcovery of hatred and diſlike to others, we muſt conſider what calling we have and how farre we goe.
And it muſt be done with a ſweet temper,2. It muſt be with a due reſpect & keeping of diſtance to the party reprooved. keeping our diſtance, and reſerving the due reſpect unto thoſe in whom we ſhew our diſlike. As we ſee, Nathan when he came to tell David of his fault, how he doth it, what art he uſeth, It muſt ſo be done, as that it may appeare to be done out of pure zeale, that it is no wilde-fire, nor no heate of nature, but that it commeth meerely from the ſpirit, and in much love with mildneſſe and pitie: in which caſe it carrieth a wondrous authority. The diſcoverie of hatred to the faults either in a Miniſter, or in a Megiſtrate, though they muſt be truely dealt with, and have their faults told them: yet there muſt be reſpect had to their place, by reaſon of the weakeneſſe of men. As it is with the body, great men have their Phiſitians as well as meaner: onelyonly their phiſicke muſt be more coſtly, becauſe (perhaps) of their tenderneſſe of their conſtitutions: but as for their bodyes, they muſt not be ſuffered to perriſh, nor will not. So for their ſoules, they muſt have that which other men have to helpe them: but it muſt be done with reſervation and reſpect, as Paul ſpeaking to Feſtus the Governour, calleth him moſt Noble Feſtus, Act. 26.25.&c. Preſſing alſo goodneſſe (in ſome ſort) upon King Agrippa: O King Agrippa, Act. 26.27.believeſt thou the Prophets, I know thou doſt. So wee ſee how wee may examine whether our hatred to ſinne be true or not.
Let every one therefore make Uſe of it in their calling; Thoſe that are intruſted with Gods Meſſage, let them know that Gods Ambaſſadors are to be faithfull in their Meſſage; for they ſerve a greater Lord then is upon the Earth. And let them ſhew their true hatred of ill, and the danger of ſinne whereſoever they finde it. And for thoſe that are Governours of others, let them not thinke that they hate ſin in themſelves, except they hate ſin alſo in all that belong to them and reforme it. For we ſee here an evidence of converſion: when Ephraim was converted. What have I any more to doe with Idols? and 2 Cor. 7.11.2 Cor. 7.11. There is an excellent deſcription of the nature of Repentance by many parcels. The Corinthians had repented: how is this evidenced? O! Behold (ſaith he) this ſelfe ſame thing, that ye ſorrowed after a godly ſort; what carefulneſſe it wrought in you? yea what cleering of your ſelves, yea what indignation? yea what feare? yea what vehement deſire? yea what zeale? yea what revenge? what Revenge and Indignation againſt ſinne, a kind of extreamitie of hatred? a hatred quickned and kindled, the height of hatred. What Indignation? Jnſinuating, that whereſoever there is the truth of converſion, there will be indignation againſt ſinne in our ſelves. As David confeſſeth of himſelfe having ſinned.Pſal 73.22. So fooliſh was I and ignorant, I was as a beaſt before thee. When he ſuffered ſuch a thought to lodge in his breaſt, that it was better with the children of the world, then with the Church of God, he was troubled for it. But when he went into the Church of God, and ſaw the end of wicked men, then he ſaw his owne fooliſhneſſe in being ſo deceived, and ſpeakes againſt himſelfe with indignation. So whereſoever there is true converſion, there is hatred with indignation againſt our ſelves. As in that place before alleadged, they ſhall ſay unto their Idols,Iſa 30.22. get thee hence: what have I any more to doe with you? which is a phraſe of ſpeech ſhewing a diſpoſition of hatred to the utmoſt extention. Get you hence; So Chriſt to the Divell: Get thee behinde me Satan. This is the right temper of a truely converted Chriſtian, expreſt by divers phraſes in Scripture; By a denyall of our luſts, by killing and crucifying, by pulling out the eye, and cutting of the right hand; which phraſes, doe they not imply a great ſtrength of hatred and indignation? when we muſt as it were pull out our owne eyes: that is our beloved ſins, which are as deare to us as our eyes, and as uſefull as our right hands unto us. Yet theſe muſt be cut off,Col. 3.2. mortified, crucified, and denyed. Therefore let us not deceive our ſelves: but let us judge of the truth of our converſion, by our true hatred to ſinne in our ſelves and others, and in all who are committed to our charge.
If this be ſo, what ſhall we judge of a cold luke-warme temper? It is the nature of cold to gather Heterogeniall bodies together. As we ſee in Ice there are ſtrawes, and ſtones and all Heterogeniall things incorporated, becauſe the cold congeales them together. But where there is fire, there is a ſeperating of the droſſe from the good mettall. So where the Spirit of God is, it is not ſo cold as to jumble ſin and ſin, this and that together: but it purgeth away that which is ill, and that which is good it makes better. For in what proportion the fire of Gods Spirit ſtirs up that which is good, in that proportion there is a hatred of that which is ill. They are unparaleld affections. Thoſe that love God they hate evill. Thoſe that are alike to all things, doe ſhew that they have not this active true hatred againſt ſinne. No, Ephraim (ſhall ſay) What have I any more to doe with Idols?
Queſt. But now how ſhall wee come to get this hatred againſt ſinne, and holy Revenge and Indignation againſt our ſelves for that which is amiſſe in us.
Anſw. Firſt, How we may come to hate our ſinnes. Wee muſt get neare communion with God, and a cleare ſight of his excellency. Exo. 32.19.we muſt every day labour to get a cleerer ſight of the excellency of that which is good, and a neerer communion with God by Prayer and Meditation: and then when we have beene with God, it will worke an abhomination of whatſoever is contrary unto him. Thus Moſes, when he had talked with God in the mountaine, at his returne ſeeing them dancing and ſacrificing to the Calfe of gold, what did Moſes? he brake the Tables aſunder. So it is with thoſe that have communion with God, who is light it ſelfe,1 Iohn. 1.5. and in whom is no darkeneſſe, who is Holineſſe and Puritie it ſelfe: thoſe who have effectually converſed with God in his Ordinances, Meditation, Prayer and the like; when they looke upon ſinne which is contrary to God, they looke upon it with a more perfect hatred. So Eſay. 6. When God appeared to the Prophet, and touched his tongue with a coale from the Altar (ſaith he) Woe is me for I am undone, becauſe I am a man of uncleane lips, &c. for mine eyes have ſeene the King the Lord of Hoſtes. Thus when once he had communion with God, he began to loath himſelfe. So if we would hate evill, let us labour more and more to be holy and to increaſe in that divine affection of love. For in what meaſure wee love that which is good, in that meaſure we hate the evill. As it is Pſal. 97.10. Yee that love the Lord, hate evill. Inſinuating that all that love the Lord hate evill. All thoſe that are neere unto God, they hate all ſin: the more they grow into communion with God, the more they grow in the hatred of all that is contrary. Let us therfore never talk of love to God, and of Piety and ſuch like; for if there be any grace or communion with God, we hate all ſin in that meaſure as God hateth; he who hath no zeale to reforme that which God hateth, he hath no love at all.
2. Wee muſt ſet before us what ſinne is in itſelfe.Againe, the way to ſtir us up to hate ſin in our ſelves and others, & out of that hatred to reforme it, is to ſet before us, what it is in it ſelfe: that it is the loathſomeſt thing in the world; worſe then the Divel himſelf: for it is ſin which makes him a Divell. That Corruption, Pride, Worldlines, and Profaneſſe which we cheriſh, is worſe then the Divell himſelf, becauſe this made him a Divell. Let us make ſin therfore as loathſome as we can, and then we ſhall hate it. And let us preſent it to our ſoules, as the moſt dangerous thing of all, the ill of ills, which bringeth all other evills upon us. This may appeare more ugly in our ſight, in that the fouleneſſe thereof could not bee expiated, but by the death of the Sonne of God. And conſider, what great torments he hath prepared for that which we ſo cheriſh: this proud ſinfull and carnall diſpoſition of ours ſo oppoſite to all goodneſſe; God hath appointed to puniſh it with eternall ſeperation from his preſence. It maketh God hate his owne creatures: Goe ye curſed into everlaſting fire, Mat. 25.41.prepared for the Divell and his Angels.3. Wee muſt conſider the dangerous condition of unrepenting ſinners.
And to ſtir us up to reforme ſin in all that belong unto us, we muſt conſider the dangerous condition that they live and die in, in whom this not reformed, Eternall torments and ſeperation is from God. Theſe things may help to work in our hearts a hatred of ſin: and from this hatred, a Reformation of it, with zeale and indignation. Therefore let us labour more and more for this temper of ſoule, that we may be like God and carry the Characters of the Children of God in us. There is no affection will diſtinguiſh us from Hypocrits more then hatred, which commeth of love, which is the firſt borne and breeding affection of all others. For why doe we hate any thing, but becauſe it is oppoſite to that we love? why doe we hate ill, but becauſe it is oppoſite to God and to Chriſt whom we love? amongſt others, take we along this conſideration with us, that it is the Speare which wounded our bleſſed Saviour, and that it is that he hates moſt, which we love moſt. Conſider the Holineſſe of God that he would puniſh it in his owne ſonne, ere it ſhould not be puniſhed.
4. Wee muſt conſider it is the bane of all our comforts.And conſider that it is the bane of all our comfort, this which we ſo cheriſh, and that it imbitters all things to us. We cannot rejoyce (no not in the good bleſſings of God) whilſt we are guilty of ſinne:Pſal. 66.18. neither can we pray comfortably, whilſt our hearts regard it. In this caſe that which ſhould rejoyce the heart, communion with God,Pſal. 50.16. is terrible to us. What have I to doe to take his name in my mouth, when I embrace ſuch ſinnes. The day of judgement is terrible alſo, for how can a man thinke comfortably thereof, if therewith hee expect a heavie doome for his ſinnes he liveth in? So we may ſay of the day of death, none of theſe can be thought upon without terror, when therewithall it commeth to ones minde the cutting off from their ſinnes,2 Cor. 5.11. and the terror of the Lord againſt all ſinne whatſoever. It ſhould be the joy of our hearts to thinke of theſe happy times: therefore there muſt needs be a great deale of ſinne and Atheiſme in our hearts, when we cannot thinke comfortably of them. For either wee believe not theſe things, and ſo are plaine Atheiſts: or elſe, if we beleeve them, wee are exceeding fooliſh to looſe future joyes for the poore pleaſures of ſinne for a ſeaſon.5. We muſt grow in the love of grace and goodneſſe.
Let us labour to grow in grace more & more, for the more we grow in the love of God and of of good things, the more we ſhall hate ſin: for whatſoever may be ſaid for the growth of love & cheriſhing of it to good things, the ſame may be ſaid for the hatred of ill in a contrary ſenſe.
The laſt helpe ſhall be, to place and drive our affections a contrary way,6. Change the object to its right oppoſite. to tranſlate and place them on a contrary object, when they are ſtirred up to evill attempts. As when Hatred is ſtirred up, direct it to its proper object, ſinne: when Love is irregular; thinke with our ſelves, that God hath not planted this affection for this object: but to carry me another way: J muſt love God above all, and all that hee loveth for his ſake. Hath God put Love and Hatred into my heart to hate my brother whom I ſhould love, and to love the Divell, and hate God? O no! I ſhould love God above all and my brother as my ſelfe; and hate the Divell and all his workes, whom J have renounced in my Baptiſme; therefore in diſtempers of the affections, make a diverſion, and turne them the right way. As Phyſitians uſe to doe, when the diſtempered blood runs dangerouſly one way, If they cannot ſtop that, they open a veine to drive the courſe of the blood another way. So it is Chriſtian pollicie, when the affections run dangerouſly one way, then to reflect thus upon our ſelves. I but is this the end why God hath placed this affection in me, Certainely no, he hath planted this affection in me for another purpoſe. Therefore, I will hate that which I ſhould hate, ſinne in generall: and my owne ſinne moſt of all, which makes me hate my brother. This ſhould be our daily taske and ſtudy, to take off the affections where they ſhould not be placed, and to fix them where they ſhould be placed: and there to let them goe amaine, the faſter the better; reſtraining them where they ſhould not runne out.
Thus we ought to temper our ſelves, and to worke in our ſelves as much as may be a ſound hatred to all ſinne, not onelyonly of the ſecond Table, but of the firſt alſo. The Church here ſaith, What have I any more to doe with Idols? Now I hate all vaine inventions. And thinke not with Gallie that this belongeth not to us, if we be Magiſtrates and called to it, to ſtand for the cauſe of the Church and true Religion.
What have I any more to doe with Idols?
The laſt thing to be obſerved from Ephraims manner of expreſſing his indignation is,
Obſerv. That where Love is not well contracted and begunne, it will not hold to the end, but will end in eternall hatred.
That all wicked leagues muſt end in everlaſting hatred Gen. 3.15.The Serpent and Hevah had ſome poore acquaintance together (as the iſſue proved.) What did it end in? The ſeed of the woeman ſhall breake the Serpents head. This aſſociation and acquaintance ended in everlaſting warre and breach. So all covenants leagues and aſſociations with thoſe wee ſhould not joyne with, can never ſoder handſomely together but will end in everlaſting hatred. What a ſtrict league was in former times betwixt Ephraim and Idols? But when Ephraims eyes are opened to ſee his Idols Divels, he deteſts and loaths all abhominations; and is of another minde; What have I any more to doe with Idols? he abhominates them, as the word importeth.
Let us therefore beware with whom wee joyne in intimate league.That naughty aſſociation and leagues cauſes a miſerable rent in the affections. For what makes miſerable ſo much, as the renting of the affections from that they were ſtrongly placed on; when love is rent from the thing beloved. If we place our affections (for ſome bie reſpects) upon wicked perſons, this will cauſe ſo much the more torment and indignation againſt our ſelves, that we were ſo fooliſh to ſuffer our affections to enter ſo deepely where they ſhould not.Rev. 17.12, 16. Thoſe that glory in their league with Anti-chriſt, and wonder at the Beaſt, thinking him a Demy-God: will this be alway ſo? O no, when God opens the eyes of any of his people, they ſhall hate them for ever. So wicked perſons that now are led on to this and that wicked courſe, ſhall this be alwayes ſo? Woe to thee if it be: but the time may come that thou ſhalt ſay, What have I any more to doe with Idols, or with ſuch an ones acquaintaince? I cannot indure to looke on him, hee tainted mee, and miſled mee, and tempted mee: now we muſt be two, parte we muſt, and I would we had never met together.A Conſideration in choice of company. Therefore before we place our affections on any, conſider who they be; whether we be likely to live with them for ever or not? whether there be any evidence of grace in them. If not, let them be two to us; for whatſoever vanity is in the things or Perſons we love, if we belong to God we muſt be ſeparate from them, unleſſe we will be damned. Therefore we muſt be wiſe to prevent the danger betimes. Ephraim might have knowne before the danger of Idolatry had he been wiſe, and prudent; But it is well he knowes it now at length, which cauſeth him ſo to abhominate Idols: What have I any more to doe with Idols? This much is ſpoken becauſe of the luke-warmenes and cold temper, neutrality and halting of a great many in the world: having ſo many ſinnefull combinations, and aſſociations one with another, as if theſe things were not materiall.
That a reflection of what wee are & hope for is a meanes to preſerve a right temper:Now let men conſider what a diſpoſition this is, and how it ſtands with that diſpoſition which muſt be in thoſe that are members of Chriſt, and looke for Heaven. Let a Chriſtian alwayes remember what he is, and what he hopes for, and this will put him in a right temper. 1. What he is, a King, and an heire of Heaven, &c. After which he ſhould reaſon with good Nehemiah, Nehe… 11.Shall ſuch a man as I flie? ſhall ſuch a man as J doe this? J am redeemed from my ſinnes and advanced to be a King, to rule over my luſts, to be an heire of Heaven and eternall happineſſe in the world to come, to raigne with Chriſt, and ſhall J doe thus and thus? Doth this ſtand with my new temper, this ſinne, this filthineſſe, this baſe action, and thoughts, that I am tempted to and incumbered with. Shall ſuch a man as I follow theſe baſe actions, wayes and companions? conſider we this well, and then it will breed Ephraims Reſolution, What have I any more to doe with this baſe luſt? what hath it to doe with me? or J with it? Is this and this action befitting a King and an heire of Heaven, and a new creature? and if a man be in authority, then let him conſider what Mordecai ſaid to Heſter; Heſt. 4.14.What if thou be called to the Kingdome for ſuch a purpoſe. What if thou be called to this place or dignity for this purpoſe? to reforme ſuch and ſuch abuſes. Thinke with thy ſelfe, not onelyonly in particular what thou art? but in thy place, what if thou be called to reforme ſuch abuſes? ſuch unſound doctrines? to ſtand for God and for the truth. This will breed this reſolute indignation of Ephraim in us; What have I any more now to doe with Idols? All which is for the manner of Ephraims indignation: A ſtrong negation of an abhominated thing: what have I any more to doe, &c. The next which is the Subſtance and Matter abhominated [Idolatry] muſt be reſerved for ſome other time.
The end of the tenth Sermon.