HOSEA XrV. 8.] THE KETURNING BACKSLIDER. 377
THE ELEVENTH SERMON.
Ephraim shall say, What have I avy more to do with idols ? I have h^ard him, and observed him: I am like a green Jir- tree : from me is thy fruit found.— Ros. XIV. 8.
We have heard at several times heretofore how graciously God deals with his people, alluring them by many free and gi'acious promises to his ser- vice ; the particulars whereof we heard heretofore at large.
This 8th verse hath reference unto that which went before, ver. 3. There Ephraim renounceth his former idols. ' Asshur shall not save us,' &c. ; and here, ' Ephraim shall say, "WTiat have I any more to do with idols ? ' Unto which the answer is, ' I have heard him, and observed him : I am like a green fir-tree unto him : from me is thy fr'uit found.' Now, in that ' Ephraim shall say. What have I any more to do with idols ? ' this in sum is only the fii-st part of the third verse, repeated in another manner : That Ephraim shall and will go on in abominating idols, be constant in his former resolution. Therefore, in that Ephraim shall, by the Spirit of grace, go on in renouncing all false confidence, God sheweth here that Ephraim shall lose nothing by it, for he intends here the continuance of time. ' I have heard him,' and I do hear him, and I will hear him, and respect him, and be like a shady green fir-tree to shade him, causing him also to be abundant in fruit. ' From me is thy fruit found.'
' Ephi-aim shaU say, "WTiat have I sluj more to do with idols 7 ' Here we considered the manner of expression, and then the matter itself.
' Ephraim shall say, What have I any more to do with idols ? '
To come, therefore, to the matter itself specified, idolatry, against which Ephraim's indignation is directed :
' What have I to do with idols ? '
In handling whereof we must take in all these four together, that is —
1. False doctrine, which is the foundation of idolatry.
2. Idols themselves ; or,
3. Idolatry, which they tend to (for he which hates idols, hates them because he hates idolatry) ; or,
4. Idolaters ; as if he had said,
What have I any more to do with idolatrous doctrines, opinions, or con- ceits, or with idols framed according to these conceits, or with idolatry or idolaters ? For these go together. No man worships idols, but because he is poisoned in his conceits ; and idols are forbidden, because idolatry is dangerous ; and communion with idolaters is forbidden, because of idolatry. So that the doctrine, idols, idolatry, and communion with them, all these are objects of Ephraim's abomination and indignation.
' Ephraim shall say, What have I any more to do with idols ? '
It were to misspend precious time, appointed for better uses, to tell you of the abominable distinctions of the papists, of Latria and Dulia, (ri) or to insist upon a discourse of heathenish idolati-y ; truths, but not so profitable for us to spend time in. Therefore, we will rather come to shew the reasons why Ephraim so abhoiTeth idolatry, idols, and conceits of all.
1. To begin, in the first place, with idols. When Ephraim is truly con- verted, he hates them, because idols are abominable to God, unto whom
378 THE KETURNING BACKSLIDER. [SeRMON XI.
Ephraim is now converted. Ephraim hates idols, for idolatr}-- is spiritual adultery. Religion is, as it were, a conjugal act of marriage ; so that a breach in religious worship is a breach of spiritual marriage. Now, the worshipping of idols being a breach of the conjugal act of marriage betwixt God and the soul, spiritual adultery, it must needs be abominable. For adultery is an abominable, filthy thing ; much more spiritual adultery. Therefore, saith Ephraim, ' What have I now any more to do with idols ? '
2. And then again, idolatry /ra?»e^/j. base conceits of God. "Whereas, on the contrary, we should elevate and raise up our hearts unto him ; idolatry pulls him down, and conforms him to our base conceits. Were it not a wrong to man to make him like a swine, or an ape, or some such ridiculous creature ? Who, in this case, would think himself well used ? There is not such disproportion betwixt any creature and man as there is betwixt the great God of heaven and earth, and the best creature that can be made to resemble him. Therefore, it is an abominable abuse and dishonour to the great majesty of God to be represented any kind of way.
3. Again, consider the opposition between any representation of God, and God. They are corruptible things ; God is incorruptible. They are visible ; God is invisible. They are vain and nothing ; God a being of himself, who giveth being unto all things. God is the living God, and the cause of all life. To be brief: the Scripture, to shew God's hatred of them, calleth them dunghill-gods, and Abel, as it is in this book, vanity, nothing, a name to alienate the affections from them, (o)
4. Yea, further, because God is a jealous God, Exod. xxxiv. 14, and will not give his glory to another. Ephraim, therefore, as soon as he cometh to know God, he hateth idols ; because he knows God, being a jealous God, could not endure them, Isa. xlii. 8.