One Hundred Select Sermons, Old Testament · Sermon 44
SERMON XLIV.
HOS. 7.8, 9.
Ephraim be bath mixed himſelf among the People, Ephraim is a cake not turned.
Strangers have devoured his ſtrength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth not.
This Portion of Scripture which I have here read unto you, it hath a very good agreement in it with the state and condition of theſe times in which we live; for which cauſe I have now at this preſent made choice of it. It was written many hundred years ſince, and then directed more immediately and particularly to the people of the Jews; but it has its force likewiſe upon our ſelves, and is as proper to us in the improvement and application of it; yea, it was written for our admonition, upon whom the ends of the world are come, as the Apoſtle ſpeaks. The ſame Spirit of God that ſaw it fit for thoſe times, foreſaw it, that it would be fit for theſe wherein it is read; that ſo we may not think our time loſt, or that we are buſied and imployed in impertinencies, whiles we are converſant in the handling of it. That we may rightly underſtand the main drift and ſcope which it leads to, we have in it briefly laid forth and exhibited to us, partly the ſin, partly the judgment of Ephraim, that is, of Iſrael, &c.
(IN this preſent Text before us) we have laid forth unto us, partly the ſin, partly the judgment of Ephraim, that is, of Iſrael, by a Synecdochical expreſſion, the part put for the whole; and either or both of theſe are ſet down in four Branches, which may make up to us the words of the diviſion of the Text. Firſt, in their unhappy mixtures, Ephraim hath mixed himſelf among the people. Secondly, in their indifferent temper, Ephraim is a cake not turn'd. Thirdly, in their miſerable captivity, Strangers have devouredtheir ſtrength. And fourthly, in their ſymptoms of approaching ruine and destruction, Yea, grey hairs are here and there upon him. The two latter whereof (eſpecially) and if we pleaſe alſo the two former, are aggravated from their ſenſleſneſs, and ſtupidity, and ſecurity, and non-attendancy in this ſad condition, He knoweth it not; yea, to make it ſo much the more emphatical in the doubling and gemination of the words, He knoweth it not. Theſe are the parts of the Text.
We begin in order with the firſt, viz. Ephraims unhappy mixture, He hath mingled himſelf among the people, that is, he hath joyn'd himſelf with the Nations in their idolatrous and profane converſation; this is that which is laid to his charge, and that which the Lord by his Prophet does complain of in him, that he thus mingled himſelf with the Heathen; which is alſo juſtly taxable in any other of God's people beſides; it becomes not them eſpecially to be joyned and and leavened with thoſe which are oppoſites and enemies to Religion. For the better opening of this Branch unto us, there is a three-fold mixture which we may here conceive to be cenſur'd in them. Firſt, a local mixture, a mixture of place and company. Secondly, a Civil mixture, a mixture of affinity and alliance. Thirdly, a Moral or Spiritual mixture, that is, a mixture in regard of Manners, and Religion, and Converſation. Each of theſe mixtures are here condemn'd in Ephraim as joyn'd with the Nations, though eſpecially the laſt.
Firſt, their Local mixture, that is, of place and company. It does not ſo well become the people of God to be mingled with the ungodly. even thus; yea, the Scripture does often and frequently take them off from it; as 1 Cor. 5.9. I wrote to you in an epiſtle not to company with fornicators. So Prov. 1.15. ſpeaking of wicked men, My ſon, walk not thou in the way with them, refrain thy foot from their path, &c. And, Prov. 4.14. Enter not into the path of the wicked, and go not in the way of evil men: Avoid it, paſs not by it, turn from it, and paſs away. It is not ſafe for the Servants of God (ſo far as they can avoid it) to be even in the company of evil perſons.
There are two Moral inconveniences for the moſt partattending upon it: Firſt, in that it is duplicate page duplicate page occaſion of weakning and deadning their Graces. Grace cannot ſo eaſily flouriſh or thrive in evil ſociety, but it is apt rather to languiſh and to decay; it grieves the Spirit of God in his Servants, when they give way hereunto, cauſes him to abſent himſelf from them, and to be a ſtranger, as it were, unto them, and not ſo manifeſtly to dwell and to abide in them. The company of the wicked drives away the company of the holy Ghoſt, and makes him to withdraw his preſence.
Then ſecondly, (which we ſhall ſpeak to more hereafter) it does alſo ſurther expoſe to ſin; there is not onelyonly Privative evil in it, but a Poſitive. He that toucheth Pitch ſhall be defil'd; and ſo here; ſrequent converſe and ſociety, it does convey a ſimilitude of diſpoſition which goes along together with it; nay, this fire it does quickly take, but upon a little mingling and joyning in this particular.
We ſee here then what to think of ſuch perſons, as are for all companies and Societies whatſoever they be, that care not with whom they converſe and aſſociate themſelves; it is a ſign that they have little of true grace or goodneſs in them; for if they had, they would be a little more wary in this reſpect: they would conſider where they went, and whom they joyn'd and appli'd themſelves to in regard of their intimacy and intireneſs. We ſee how it is with men which regard the health of their bodies, they will not go into infectious places, but as they deſire to avoid the plague, ſo they will ſhun and avoid the houſe which is viſited with it. They that would keep themſelves from Leproſic, they will take heed of coming near the Leper. The ſame ſhould it like wiſe be with them in regard of their Sould; when it is not, it is ſo far taxable in them: as here in Ephraim, He hath mingled himſelf among the people; it was a fault in him to converſe with them, no more but ſo. That's the firſt Explication, as we may underſtand a mixture which is Local.
The ſecond is a Civil mixture, a mixture of Affinity and Alliance; this is another thing forbidden in the People of God with Heathen and Idolaters, that they mix not themſelves with them thus. Thus Exod. 34.15, 16. Lest thou make a covenant with the inhabitants of the Land and thou take of their daughters unto thy ſons, &c. So Deut. 7.34. Neither ſhalt thou make marriages with them, &c. Again, 2 Cor. 6.14. Be ye not unequally yoked with unbelievers; for what fellowſhip hath righteouſneſs with unrighteouſneſs? and what communion hath light with darkneſs? and what concord hath Chriſt with Belial? Such unſuitable mixtures as theſe are, of Gods People, and thoſe which are either enemies or ſtrangers to Religion, they are not without a great deal of miſchief and hazard in them; they are like the lying of a living and a dead body together, which was wont to be accounted of the greateſt puniſhments that could be.
But thirdly, which ſeems here chiefly and principally to be intended, a mixture Spiritual or Moral. Fphraim hath mixed himſelf with the people; that is Iſrael hath ſhared in the iniquities and abominations of the Heathen. And ſo it ſeems not to be much unlike to that in Hoſ. 4.17. Ephraim is joyned to idols. For Gods people to comply with thoſe which are wicked and ungodly in their practiſes, and to conform themſelves to their cuſtoms and manners, is a thing very grievous and unſufferable. This is that which the Prophet eſpecially condemns here in this place; and it is that which the whole Scripture beſides does almoſt every where ſet it ſelf againſt in ſundry paſſages; as Rom. 12.2. Be not conformed to the world, but be ye transformed, by the renewing of your minds, &c. So 1 Cor. 8.6. A little leven leaveneth the whole lump. Purge out therefore the old leven, &c. And, Eph. 5.11. Have no fellowſhip with the unfruitful works of darkneſs, but rather reprove them. And many ſuch places as theſe are.
This we have cauſe to take care of upon ſundry grounds and conſiderations. Firſt, as contrary to our Election, and Gods ſpecial deſignation of our perſons to eternal life. Thoſe whom God has ſeparated from others in regard of their end and final condition, they ſhould be ſeparated from them likewiſe in regard of their way and preſent converſation. Now thus is it with thoſe which are the Saints and Servants of God; God has appointed them to another end than he has done thoſe which are not his people, and therefore their courſe eſpecially ſhould be varying and different from them. This is the very argument and reaſon of the Scripture it ſelf; as, 1 Theſſ. 5.6, Therefore let us not ſleep, as do others, but let us watch and be ſober. Why? upon what ground? it follows in verſe 9. of that chapter, For God hath not appointed us to wrath, but to obtain ſalvation by our Lord Jeſus Chriſt. Becauſe we are not appointed to wrath as others are, therefore let us not walk in ways of wrath as others do, that ſo the Way may be ſuitable to the End. So Epheſ. 1.4. According as he hath choſen us in him before the foundation of the world, that we ſhould be holy and without blame before him in love. God hath choſen us, that therefore we might be holy. So again, Rom. 8.29. Whom he did foreknow, he did predestinate to be conformed to the image of his Son; as in glory, ſo alſo in ſuffering, and in holineſs tending to glory. And, 2 Tim. 2.19. The foundation of God ſtandethſure, having this ſeal, The Lord knoweth them that are his. And Let every one that nameth the name of Chriſt depart from iniquity. Gods peculiar intereſt in our perſons by reaſon of Election, calls for a peculiarity of carriage from us towards him again, as to our holy life and converſation.
Secondly, This conformity of Gods people to the faſhions, and manners, and corruptions of men of the world, as it is contrary to their Election, ſo it is likewiſe oppoſite to their Redemption; we are redeemed for another purpoſe than this is. Thus, Luke 1.74, 75. That we being delivered out of the hands of our enemies, might ſerve him without fear; in holineſs and righteouſneſs before him all the days of our life. And, Tit. 2.14. Who gave himſelf for us, that he might redeem us from all iniquity, and purify to himſelf a peculiar people, zealous of good works. So, Heb. 9.14. How much more ſhall the blood of Christ, who through the eternal Spirit, offered himſelf without ſpot to God, purge your conſciences from dead works, to ſerve the living God? And, 1 Pet. 1.17, 18, 19. And if ye call on the Father, &c. paſs the time of your ſojourning here in fear: foraſmuch as ye know, that ye were redeemed from your vain converſation, not with corruptible things, as Silver, and Gold; but with the precious blood of Christ, as of a lamb, &c.
Thirdly; Our effectual Calling, and Vocation; This is another thing which reſtrains us herefrom: we ſhould not therefore be mingled with the world, becauſe we are call'd out of it, and God hath thereby diſtinguiſht us from other men which are in it. This the Scripture does likewiſe, with other arguments, preſs upon us to this purpoſe. As Eph. 4.1. I therefore, the priſoner of the Lord, beſeech ye that ye walk worthy of the Vocation wherewith ye are called. So, 1 Theſ. 4.7. God hath notcalled us to uncleanneſs, but unto holineſs. And Heb. 3.1. Holy Brethren, partakers of the Heavenly Calling. And 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling. Our holy calling calls us to holineſs.
Fourthly; Our Sanctification, there's an argument likewiſe from that: Rom. 8.12. Brethren, we are debters not to the fleſh, to live after the fleſh. And, Eph. 4.23, 24. Ye have put on the new man, which is created in, &c. And, Eph. 2.10. We are his workmanſhip, created in Chriſt Jeſus unto good works, which God hath before ordained. Our Sanctification does engage us to a ſtrict kind of life in both the parts of it: Firſt, as to our mortification, and ſo it is urged by the Apoſtle: Rom. 6.6. Knowing this, that our old man is crucified with him; that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. And ſo, ver. 11. Reckon your ſelves to be dead indeed unto ſin, &c. Secondly, our vivification, and ſpiritual quickening: Col. 3.1, 2. If ye be riſen with Chriſt, ſeek thoſe things which are above: Set your affections on things above, and not on things on the earth. That is, conform not your ſelves to the world.
Laſtly, to add no more at this time: Our Juſtificaion likewiſe, that lies as a reſtraint upon us alſo. Being juſtified freely by his Grace, Rom. 3.24, and Tit. 3.7. Eſpecially, if we ſhall take in with it the ſeal of the Holy Ghoſt upon our conſciences: Eph. 4.30. Whereby ye are ſealed unto the day of redemption. Upon all theſe grounds and conſiderations, have we it evidenced and cleared unto us, how unreaſonable a thing it is, for God's people to mingle themſelves with the corruptions of men of the world: As contrary and unſuitable to their Election, Redemption, Vocation, Sanctification, Juſtification, and Obſignation of all to them, by the Spirit of God in their hearts and conſciences.
Now therefore, all theſe things conſidered, we ſee here how blame-worthy thoſe are, which none of theſe arguments do prevail, and work upon, to perſwade them in this particular. What a ſhame is it for thoſe which are Chriſtians, and profeſs themſelves to be ſo, to be as vain in their converſation as others; when as the Lord has made ſo wide a difference, and diſtinction, and ſeparation betwixt them, as he has done in his diſpenfations towards them? For Ephraim to mix himſelf with the people: let all thoſe think of this, who are led away either with the errors of the times, in matter of Doctrine; or with the miſcarriages of them, in matter of practice: which cannot hear of any new-fangled opinion, but they are ready to follow it: let ſuch as theſe, I ſay, conſider how unſuitably they walk to Religion and their Chriſtian profeſſion. The Lord took it very ill from Ephraim, of all others, that he ſhould be tainted and defiled with the abominations of the Heathen; and ſo will he likewiſe proportionably do from all others beſides, which are in the ſame condition with them: He will not ſuffer them to go unpuniſhed, but will avenge their iniquities and miſcarriages upon their own heads.
This is ſignified to us in the ſecond ſenſe, which may be put upon theſe words; not only as a complaint, but a threatening. As if the Prophet had ſaid, Ephraim ſhall be mingled among the people, that is, he ſhall have the ſame kind of judgment and puniſhment executed upon him, that others have: look as God puniſhes the Heathen, ſo he will likewiſe puniſh Iſrael, he will make no difference betwixt one and t'other. And this it follows pertinently upon the other: The like judgments are conſequent upon the like ſins.
For God is a just God, and is no reſpecter of perſons: and his juſtice engages him hereunto. And therefore he does, upon this conſideration, deal thus with his people, to take them off from theſe ungodly mixtures. As Rev. 18.4. Speaking there of Babylon: Come out of her, my people, that ye be not partkers of her ſins, and that ye receive not her plagues. Implying thus much, that as long as ſhe was the one, ſhe muſt expect likewiſe to be the other: If Ephraim will mingle himſelf with the people, in regard of ſin; God will mingle Ephraim with the people, in regard of puniſhment.
Now acccordingly ſhould this argument affect us, and work upon us. It is true, if we have any ſpiritual wiſdom or ingenuity in us, we might be diſſwaded from this ſinful mixture, as it does drive away the Spirit of God from dwelling in us, and as the contrary does move him to receive us: According to that of the Apoſtle, 2 Cor. 6.17, 18. Wherefore, come ye out from among them, and be ye ſeparate, ſaith the Lord; and touch not the unclean thing, and I will receive you: And I will be a Father unto you, and ye ſhall be my Sons and Daughters, ſaith the Lord Almighty. This, if there be nothing elſe in it, I ſay, might take us off from this compliance, and ungodly conjunction. But moreover, there is this conſiderable with it; even the puniſhment that is attendant upon it, which is an involution in common judgment. But ſo much of the firſt Branch, to wit, Ephraim's unhappy mixtures; He hath mingled himſelf with the people.
The Second is, their indifferent temper; Ephraim a cake not turn'd. Now this, as well as the former, may admit of a double expoſition: The one, as an amplification of their ſin; and the other, as an aggravation of their puniſhment. It may carry both ſenſes in it, according to a different application which may be made of it.
Firſt, Take it as an amplification of their ſin: we will begin with that firſt: Ephraim is a cake not turn'd. Thus, it follows as an illuſtration of the former; He hath mingled himſelf among the people. They were ready to boaſt of themſelves, that they were the people of God, that they had circumciſion, and the worſhip of God amongſt them, whereby they were diſtinguiſht from other Nations; and that therefore they were not ſo bad, as perhaps they might be conceived to be. To this the Prophet anſwers, by way of anticipation to them; that they were a cake not turn'd, which was baked but on one ſide, that is, of an imperfect, and indifferent temper in Religion: They had ſomewhat which was good amongſt them but they did not come up to that exactneſs which was required of them.
This, it is ſuch an expreſſion as may be applyed to divers ſorts of perſons, and has divers miſcarriages in it. As, Firſt, it is an expreſſion of hypocriſie, and falſe-heartedneſs in Religion. When people ſhall be good in profeſſion, and outward appearance, but naughty and corrupt in their hearts; their outſide fair and ſpecious, but their inſide unclean and odious; the cleaneſt part uppermoſt, the fouleſt underneath. Here's a cake not turn'd. This is the temper and condition of too many perſons in the world, which have it thus with them. And the Scripture does reckon them up to us: Iſa. 29.13. This people draw near unto me with their mouth, and honour me with their lips, but their heart is far from me. So Pſal. 55.21. The words of his mouth were ſmoother than butter, but war is in his heart. And Ezek. 33.31. With their mouth they ſhew much love, but their heart goeth after their covetouſneſs. More expreſly, as it is noted of the Phariſees; Matth. 23.28. They outwardly appear righteous unto men, but within they are full of hypocriſy and iniquity. Now all ſuch as theſe, they are here cenſured by this preſent expreſſion, which we have now before us, as being abominable in the ſight of God. The Lord abhors this double dealing in Religion, with an heart, and an heart, and an heart: as to outward manifeſtation, good and commendable; but as to reality, and inward affection, naught, and unſound. Hypocrites, and liars, they ſhall have their portion in the lake that burneth with fire and brimſtone.
And therefore let all ſuch as are ſo, look to themſelves. If there be any that now hear us, whoſe conſciences tell them, that their inward thoughts, and affections, and private carriages are wicked, and unwarrantable, whiles their outward pretences and appearances are fair and commendable; let all ſuch know, that God is not mocked; that though they may deceive men, and ſuch as themſelves perhaps are, yet they cannot deceive him; who will one day diſcover them, and reveal them, and make them known, and ſhew what they are; who will turn their cake for them and put their inſide outward, in the view, and ſight, and appearance of all the world, both Angels and men. That's one thing ſignified in this phraſe and metaphor here uſed: as it is an expreſſion of hypocriſy.
Secondly; It is an expreſſion of neutrality, and indifferency in Religion. When men know not what to hold, or to betake themſelves to, but are compounded, as it were, of ſeveral mixtures; this is a cake not turn'd. This was the condition of this people: they neither wholly embraced the Idols and abominations of the Heathen, nor yet kept the true worſhip of God entire and pure amongſt them; but were a medly betwixt them both; neither fleſh, nor fiſh; a linſy-woolſy. as we may ſo expreſs it. This is that which the Prophet blames in them. Thus, Rev. 3.15. It is laid to the charge of the Church of Laodicea, that they were luke-warm, neither hot, nor cold. Such were thoſe Iſraelites in Ahab's time, which halted betwixt the Lord and Baal, 1 King 18.21. And thoſe Nations which the King of Aſsyria placed in the Cities of Samaria, they feared the Lord, and ſerved their own Gods, 2 Kin. 17 33. And thoſe Jews in Zephaniah's time, which worſhip'd, and ſwear by the Lord, and ſwear by Malcham, Zeph. 1.5. And ſo all ther elſe beſides, who have not a conſtancy and certainty of religious Principles in them; ſuch as theſe, they all come both within the compaſs of this preſent expreſſion, and this prophetical cenſure too. Now the Lord cannot endure ſuch kind of perſons as theſe are, which have no bottom, nor foundation in Religion; which are to ſeek what to faſten on, and what profeſſion to take upon themſelves, as being indifferent to any. It was in part here the caſe of Ephraim, and is in like manner the condition of many other people beſides. That they would joyn thoſe things together, which are of themſelves incompatible, which will not conſiſt, or hold together. Such are thoſe, which in matter of Faith, would reconcile Popery and Proteſtantiſm together. In matter of worſhip, God and Baal: in matter of affection, God and Mammon: in matter of practice, and life, and converſation, Chriſt and Belial. Theſe things, they will not hold, neither are they ſuch as God himſelf can away with: His ſoul abhors them. As Rev. 3.16. So then, becauſe thou art luke-warm, and neither cold nor hot, I will ſpue thee out of my mouth.
And the reaſon of it is this, becauſe he is a jealous God, as the Scripture expreſſes it. He cannot abide to have any joyn'd with himſelf, but to be abſolute, and entire, and alone, without any mixture. Nec Regna ſocium ferre, nec tedoe ſciunt; The Bed and the Throne will admit of no Competitors, Foraſmuch then as God is both of theſe to his People, their King and their Huſband too, therefore he will not endure to have any other joyn'd with himſelf.
What ſhall we think then of thoſe, which are for a general and univerſal toleration of all Religions, which would have every one to do that which ſeems beſt in his own eyes without reſtraint, which are for a Meſhmaſh and Galemaufery of all Sects, and Opinions, and Profeſſions jumbled together: Are not theſe come to Ephraim's temper here in the Text, of a Cake not turn'd, which are partly bak'd, and partly leven? Yes, out of doubt they are; and accordingly, if they look not to it, may expect Ephraim's judgment; of which, more anon. That's the ſecond thing impli'd in this Metaphor here in the Text, of an unturn'd Cake: It is an expreſſion of Neutrality in Religion.
Thirdly, It is an expreſſion of Deficiency and Imperfection in Religion; and it may be extended to the whole work of Converſion, and entertainment of Religion it ſelf. He that is but an half-converted Chriſtian, that has not a thoroughwork of Grace wrought in his heart; ſuch an one, he is a Cake not turn'd. When a man ſhall onelyonly have a work upon his underſtanding, to diſcover to him his miſerable condition, ſo as it may terrifie him, and affright him, and aſtoniſh him; but no work at all upon his will and affections, ſo as to cloſe with Chriſt upon his conditions; here the work is done but by halves. The ſpirit of Bondage onelyonly, and not the ſpirit of Adoption following upon it. This is the ſtate and condition of many, which go no farther than Judas his repentance, which have ſome convictions, and that's all; they reſt there, and come not up to a full cloſing and complying with the Goſpel; they are not willing to part with their luſts, nor their beloved ſins, which they ſtill nouriſh in themſelves, and ſo are loſt. It is the undoing of thouſands of ſouls, this which we ſpeak of, that they are content to be ſomewhat in Religion, but nothing to purpoſe; as Agrippa, he was almoſt a Chriſtian, but he was not one altogether; ſo it is with many other beſides, they are perſwaded and convinced in their judgments, that ſomewhat is to be done by them, but they are not willing to do that which they ſhould.
For methods ſake we will reduce them to theſe following heads. Firſt, which proceed to meer notion and ſpeculation in Religion, but not to practiſe and operation. This is one cake which is not turned. There are many which have ſtrong brains, but weak hearts; ſo far as Religion is a matter of underſtanding and diſcourſe, ſo far they are pretty good at it; they are able, it may be, to go through all the points of it, to reaſon and argue about it; but yet in the mean time, they have no ſavour or relliſh of it; ſo far as it may any thing tend to the changing and reforming of them, ſo far they cannot away with it, but do depart from it.
This is the reaſon why they many times apoſtatize and fall away; becauſe, as the ſtony ground in the Goſpel, they want root, which as long as they do, ſuch things will not ſtay with them, eſpecially in any time of trouble, or perſecution ariſing for the Word. A ſpeculative Chriſtian is a very uncertain Chriſtian, ſuch an one of whom there is no hold, but who does preſently ſtart aſide from that way in which he is. Theſe are ſuch as the world does frequently ſwarm and abound withall, which know God, but care not to fear him, nor to have their affections towards him anſwerable to their knowledge of him.
Secondly, Purpoſe and Reſolution without Practlſe, that's another cake not turn'd. There are many which promiſe, and purpoſe, and reſolve, and profeſs much, but they perform little: When they lie upon their beds of ſickneſs, or are in any diſtreſs of conſcience, Oh what great matters they will do all on the ſudden; but when it comes to the practiſe and performance, here they fail. Such a kind of Cake was Pharaoh, when the Plagues of God were upon him; Oh then he would let the people go, yea that he would; but when they were off him, he then return'd to his wonted humour again, and was as bad (if not worſe) as ever he was before. This is that now which we are to be careful of: good purpoſes are good, and ſuch as we are to cheriſh in our ſelves all that may be; but we are not to reſt and ſatisfic our ſelves in them, but to proceed to the practiſe of that good which we reſolve upon.
Thirdly, The practiſe of ſome things, but the neglect and omiſſion of others; that's another of the ſame nature. As Herod, he heard John Baptiſt gladly, and it is ſaid, he did many things; but he did not all, nor did not care to do them. here was a cake not turn'd, and ſuch are many more elſe; they do limit, and reſtrain, and confine themſelves in matter of Religion; in point of Faith, they are willing to believe God in ſome things, but not in others; to truſt him for their Souls, but not to truſt him for their outward man; to truſt him for themſelves, but not to truſt him for their children and poſterity. In point of obedience, they will to do ſome things, but not others; abſtain from ſome ſin, but not abſtain from all; perform ſome duties, but omit the reſt; pray in the morning, but not in the evening; come to Church ſome part of the day, but not the other; ſerve God ſo far forth as may conſiſt with their own humours and diſtempers, but when it comes to croſs theſe, here they take their leave of him: As Naaman, The Lord be merciful to me in this; they muſt be diſpenſt with in it.
Now this (not excluding the former) ſeems to be that which is here principally intended; the partial and imperfect Reformation which was in Ephraim, whether as conſiderable in the whole State and Nation, or in private particular perſons, which were members of it; that they did not turn to the Lord with all their heart, which is the very proper and direct conſtitution of theſe very times in which we live; we are content to amend ſomewhat, to reform in ſome particulars, but for others to favour our ſelves. Now we muſt know, that this will not ſerve the turn in our dealings with God, he will have all, or none at all. Thou that abhorreſt idols, dost thou commit ſacriledge? as it is in Rom. 2.22. and ſo it may be ſaid of any other like courſe beſides, which is ſuitable and agreeable thereunto. This Cake which is but half-baked, it is ſuch as God cannot away with, his ſtomack loathes and abhors it. And that's another Explication.
Laſtly, It is an expreſſion of Extravagancy, and the following of two extremes. A Cake wich is not turn'd, it has not onelyonly the notion of a defect and imperfection in it, but likewiſe of a double miſcarriage on either hand; it is not onelyonly partly good and partly evil, but indeed it is (ſtrictly) neither; for it is burnt on one ſide, and dough on the other. And here is now another deſcription to us of the ſtate of many people, in reference to Religion, that have this temper and diſpoſition in them; ſome are cruſted into ignorance, and others crumbled into ſchiſm, and great factions, and variety of opinions; to be ſtill in ſome extreme or other, which they do tend and incline unto, and know no mean between. Some are ſcorch'd with new-fangledneſs, and others are dough with profaneneſs; and they cannot avoid the one, unleſs they fall into the other; either fond and conceited in Religion, or elſe have no Religion in them at all. Better be abſolute Heathens, than ſuch kind of Chriſtians as are neither hot nor cold.
That therefore which lies upon us, is to take care of our ſelves in theſe particulars which we have now mention'd; we ſhould labour to be through-Chriſtians in all the points and parts of Chriſtianity; to ſerve God with all our minds, and with all our Soul, and with all our heart, and with all our ſtrength; to be that which we profeſs to be, ſincerely, and reſolutely, and in good earneſt, and to ſome purpoſe indeed: This is that which is here required of us. And to ſet it on the more effectually upon us, let us conſider thus much, that hereby we ſhall the better provide for our own happineſs: for he which is but half-converted, ſhall be but half-ſaved, that is, in truth, not ſaved at all. So much for that, to wit, the words as an amplification of their ſin, Ephraim is a Cake not turned.
The ſecond is, as it is an aggravation of their puniſhment, Ephraim is a Cake not turn'd; it ſhews that ſad condition which this people were now in, in regard of their Enemies, who were ready preſently to ſwallow and devour them. Look as a man which is throughly hungry, he is ſo impatient of further delay, as that he ſnatches a Cake from the hearth before it be baked; even ſo does the Prophet here ſignifie, that Iſrael's Enemies ſhould do with them; they ſhould be ſo eager and fierce upon them, and greedy after them, as that they ſhould ſnap them up all on a ſudden, without any warning. This is another ſenſe and explication which we may well faſten upon this Expreſſion. Yet I ſhall not inſiſt upon it, as adhereing rather to that which we named and handled before.
Ephraim is a Cake not turn'd, in regard of Judgment, which ſhall ſuddenly follow and ſurprize them; and it ſhews (as I ſaid) the impatience of their adverſaties in ſetting upon them, which will not ſtay, nor give them any reſpite before they deſtroy them. The Syrians before, and the Philistines behind, and they ſhall devour Iſrael with open mouth; as it is in Iſa. 9.12. that is, ſuddenly, and totally, without mercy. For the better and fuller explicating of this preſent paſſage unto us, there are two things which are here pertinently conſiderable by way of illuſtration: Firſt, that this ſudden ſurprizal, it gives no reſpite at all for Repentance and Converſion to God, takes them in the midſt of their relentings, and humiliation of themſelves. Secondly, that it gives them no reſpite neither for their Eſcape and avoiding of their danger; takes them in the midſt of their flight and endeavours of running away. In both, as a Cake not turn'd.
Firſt, I ſay, No reſpite for Repentance and turning to God; an Enemy looks not to this. Suppoſe that any now were ſo well-minded, as that they were willing to bethink themſelves, and to conſider of their former miſcarriges, and to humble and to reform themſelves: This is the haſte and cruelty of Adverſaries, as that they will not ſtay ſo much as for this. We ſee here what cauſe there is for all men to take time while time ſerves, to gather themſelves together before the Decree go forth, to reform before judgment begins; for if they once tarry till the beginning of it, it will proceed and go on with them in the very midſt of Reformation it ſelf.
Secondly, As no reſpite for Repentance, ſo neither for Eſcape; this judgment it ſurpriſes them in their very flight and endeavours of evaſion; yea, then ſooneſt, and with the greateſt fierceneſs. We ſee what a thing this ſin is, and how far it does provoke God's Juſtice againſt thoſe which are the Patrons of it; how it does arm thoſe which are enemies with all the oruelty and ſavageneſs that may be, for the exerciſing of revenge upon it; that ſo we may from hence be perſwaded to the ſhunning and declining of it. And ſo much alſo of the ſecond Emphaſis impli'd in this expreſſion of a Cake not turn'd, as it is an ggravation of Ephraim's Judgment in the ſuddenneſs of it. That's the ſecond Branch of the Text, laid down in the eight verſe of this Chapter.
Ver. 9.
Strangers have devoured his strength, &c.
The third is their miſerable captivity, in the next words, Strangers, &c. This I muſt not divide from the other, leſt (to ſpeak in the language of the Text) I ſhould give you a Cake not turn'd; eſpecially foraſmuch as the former did principally ſet forth their ſins, ſo this their puniſhment. And yet (if we pleaſe) there are both parts in it too. This paſſage, as well as the former, carries a double Emphaſis with it, both of Ephraim's ſin and Judgment; and accordingly we may look upon it.
Firſt, as an account of their ſin, and that thus, Strangers have devoured his ſtrength; that is, they have ſo far mingled themſelves with the abominations of the Heathe, as that they have now loſt the whole ſtrength and marrow of true Religion: they have no ſpiritual life or vigour left in them; evil and corrupt compliance, it eats out the ſtrength of grace, and makes it a great deal more feeble than ever it was. This we may ſee in divers inſtances in Scripture. For example, take it in Solomon, who was before a wiſe man; yet being ſeduced by ſtrange wives, we ſee what courſes he took; in 1 King. 11.4. it is ſaid, His wives turned away his heart after other gods, ſo that his heart was not perfect with the Lord his God, &c. The ſame is the caſe likewiſe of many other Profeſſors of Religion, who though in times paſt they have been pretty zealous in good ways; yet according to the company they have faln into, the ſociety which they have joyn'd themſelves with, the intereſts and alliances which have been upon them, have exceedingly declined and decay'd in ſpiritual things.
This is therefore a good Item to all, to be cautelous in this regard, that they do not (even in this ſenſe) give their ſtrength unto strangers, by ſuffering any to cool them, and to abate them, and break them off from their former fervour in Religion, and proſecution of the Worſhip of God, which is a thing very odious and diſtaſteful to him. For he requires not only our ſervice, but the very ſtrength and vigour of them, and the beſt of them that may be.
But ſecondly, As here is an account of their ſin, ſo likewiſe of their puniſhment: Strangers have devoured his ſtrength; that is, the Aſſyrians, Foreign Enemies have taken away his wealth, and riches, and ſubſiſtence. There is no outward and temporal advantage or priviledge whatſoever we can think of, which ſin will not make an hole in, and diminiſh and bring to nothing; if it be Honour, it abaſes it; if it be Wiſdom, it infatuates it; if it be Wealth, it exhauſts it; if it be Strength, it weakens it; and ſo of the reſt. It is that which it did in particular here with Ephraim, who mixing himſelf with Strangers, loſt his ſtrength.
Yea, and (which is alſo further remarkable) by ſtrangers themſelves; here was a fitting of the puniſhment to the ſin; Ephraim had mingled himſelf with ſtrangers, and now ſtrangers devour Ephraim. This is the courſe which God uſually takes in the diſpenſation of his judgments, to make that the occaſion of puniſhment, which was the matter of ſin; ſtrange ſins have for the moſt part ſtrange plagues, which they are matched and ſuited withall; and the Tempter and the Executioner meet together.
What does all this teach us, but ſo much the more carefully to look to our ſelves, and by ſhunning Ephraims ſin, to avoid Ephraims puniſhment. As for us of this Land and Nation, though our ſtrength hath been very much devoured and weakned in us, yet we cannot ſay, Strangers have done it; what ever we have ſuffered hitherto, we have ſuffered amongſt our ſelves, which has been ſo much the eaſier to us. But if we go on to provoke God, he can find out Strangers for us; nay, he has done it already, and we ſee how he threatens us, by the preſent affairs which are now upon us. It will concern us to be ſo far wiſe for our ſelves, as to meet him, and to prevent him, and eſpecially by avoiding thoſe ſins which may incenſe him to it. Let us take heed of being guilty of their ſin, that ſo they may not be the means of our puniſhment. For (as I noted before) this is the courſe which God uſually takes in the way of his Providence, to make them the inſtruments of puniſhing, whom we make the examples of ſinning; as Ephraim joyning himſelf to ſtrangers, had thereſore ſtrangers to devour his strength. Let us (I ſay) here take heed of it.
What is the ſin of that Nation which we are now in ſome conteſts withall? is it not this ſin of Ephraim, that they are a Cake not turn'd; a mingle-mangle of all Profeſſions and Religions amongſt them, which they think to be their greateſt ſtrength, and ſecurity, and advantage, and the ſupportment of them. Well, let us look to it, that we do not ſhare with them in it, leſt in ſo doing, we provoke God to make them as ſo many ſcourges to us; as it was here in the Text with this People, who partaking of Foreign ſins, had Foreign Enemies to be the puniſhers of them; Strangers have devoured his ſtrength. That's the third particular, to wit, their miſerable captivity.
The fourth and laſt is their ſymptoms of ruine and deſtruction approaching, in theſe words, Gray hairs are here and there upon him. Theſe words again, as well as the former, may be taken in a double conſtruction, to wit, as referring both to their ſins, and likewiſe their puniſhment, as an aggravation of either.
Firſt, to their ſin, thus,Gray hairs are here and there upon him; that is, he is now in his old age, and has continued a long while in ſin, and yet nothing reformed, This was an illuſtration of their miſcarriage. We know that Youth is for the moſt part more impetuous and inconſiderative; and although it be not from thence excuſable, yet it is leſs attentive to its courſes and ways from the violence which is in it; but, ſ…num vito compoſita est, Old men are a little more conſiderative. Yea, but Ephraim was not ſo now; though he had gray hairs ſcattered upon him, which was the ſymptoms of old age, yet it did not reclaim him, he was as bad ſtill as ever before. This was a grievous thing in him; and ſo it is in any others beſides, when as the time paſt does not ſuffice them to have wrought the will of the Gentiles, as the Apoſtle Peter ſpeaks in 1 Pet. 4.3. when after ſo many years ſpent in vanity, in wantonneſs, in luxury, in worldlineſs, and the like, yet they are as baſe, and vile, and ſordid as ever they were. God expects we ſhould every day be better than other, eſpecially as we grow more in years, and have age coming upon us; becauſe we have larger time and ſpace of repentance given us; becauſe we have more experiences of God's goodneſs towards us; becauſe we draw nearer to our end, and the giving up of our accounts to God. Now therefore here ro remain unreformed, and un amended, and incorrigible for all this, is a very high aggravation of ſin, and ſo to be eſteemed. The ſinning of aged perſons is the worſt ſinning of all.
This may be applied both to Perſons and Nations; and (becauſe it is moſt pertinent to the Text) to Nations eſpecially, and to our own among the reſt: We have our grey hairs ſcattered upon us; we have a long time had the name of a People, and not of a People or Nation ſimply, (which is not ſo much) but as profeſſing the true Religion and Faith of Chriſt; we have had the Goſpel a long while amongſt us, theſe fourſcore and fourteen years together, (as I have lately ſhewn you upon a ſpecial occaſion.) Now let us conſider how we have improved it, and what returns we have made anſwerable to it, &c. Thus as the phraſe refers to their ſins.
Secondly, It refers alſo to their Judgment. Grey hairs are cauſed not onelyonly from age, but likewiſe from ſorrow, and ſo it ſhews the miſeries of this People, and nearneſs to ruine. As in Perſons, they ſhew their end to be coming onward, ſo likewiſe in Nations. Ephraim has grey hairs here and there upon him; that is, he is in a declining condition, he is tending to final deſtruction, and his utter end is now approaching. This is another ſenſe which (if we pleaſe) we may faſten upon this Expreſſion. As Perſons have their Periods ſet them, ſo alſo have Nations, and the anſwerable ſymptoms of it.
Now for a cloſe, all this is amplified from their ſtupidity in this their condition, He knows it not: and again, He knows it not; where the phraſe is doubled (as we may conceive) for two reaſons. Firſt, in regard of the certainty and too palpable evidence of it. And ſecondly, in regard of the reference and double reflexion of the words. For it relates to two things; both their ſin, and their judgment; in which ſenſe we have all this while carri'd the drift and ſcope of the Text. He is in a ſinful and ſeduced condition, and knows not that; and he is in a woful and deſtroyed condition, and knows not that neither. According to both of which references, we have a double point here intimated unto us, which I can now no more but name, although it might juſtly admit (if time would give leave) a more large proſecution of it; and that's this: Firſt, That ſuch people as are intoxicated and involv'd in ſin, they do not for the moſt part diſcern or take notice of that ſinful condition in which they are: they are worſe uſually than they think for, or than they judge of themſelves: in the very gall of bitterneſs, and in the bond of iniquity, and yet know it not.
The ſecond Point is this, That ſuch people as thoſe are likewiſe, who have ſin reigning and prevailing in them, as they are blind to ſin, ſo blind likewiſe to judgment; and as they ſee not their wickedneſs, ſo neither do they apprehend their danger; they are not fuller of ſelf-conceitedneſs than they are of ſelf flattery, and of ſelf-applauſe; in the very jaws of miſchief and ruine, yet do not obſerve it. But theſe things (as I ſaid) I can onelyonly name at this preſent time; we may perhaps hereafter take an occaſion for enlarging upon them, either in this or in ſome other Scripture; ſo much may ſerve of them now. Ephraim hath mingled himſelf with strangers, &c.