One Hundred Select Sermons, Old Testament · Sermon 41
SERMON XLI.
JER. 7.9, 10.
Will ye ſteal, and murther, and commit Adultery, and ſwear falſly, and burn incenſe unto Baal, and walk after other gods whom ye know not?
And come and ſtand before me in this houſe, which is called by my Name, and ſay, We are delivered to do all theſe abominations?
It was the Charge which God gave to his people under the Law, to withdraw from all unſuitable and incongruous mixtures; not to plow both with an Ox and an Aſs; not to wear a garment of Woollen and of Linnen both together. The Moral and the meaning whereof was no more but this; hereby to commend unto them an Evenneſs, and Intireneſs, and Sincerity of Converſation in the whole courſe of their Lives; ſo to follow the wages of Vertue, as to declare the paths of Vice; and ſo to affect that which was commendable; as to avoid that only which was ſinful, and contrary to his Divine Commands: There being nothing more uſual among Hypocrites, than to mingle and jumble; and confound theſe two one with another for their own Advantage; as covering and palliating their wickedneſs with ſome pretences and appearances of goodneſs. This was that which was the Temper of theſe people, the people of the Jews, whom this Prophet Jeremy had to deal withall here in this Chapter. They enjoyed the Ordinances amongſt them, and did in ſome ſort attend upon them, and approach unto them; and from hence they gave themſelves Liberty in their ſinful and abominable courſes, crying, The Temple of the Lord, The Temple of the Lord, The Temple of the Lord are theſe, &c.
THE Text is nothing elſe but God's Expoſtulation with the Jews for that Great Guilt which was upon them; and it is reducible to two heads, whereof it conſiſts: Firſt, Their Abominable Hypocriſie: And Secondly, Their Notorious Stupidity. Their Hypocriſie, that is in theſe words, Will ye ſteal, murther, &c? And come and ſtand before me, &c? Their Stupidity in theſe, And ſay, We are delivered to commit all theſe, &c.
We begin with the firſt of theſe, viz. The Hypocriſie of theſe Jews, which conſiſts in the mixture and conjuncture of their Prophaneneſs and Formality together: Their Prophaneneſs, in theft, and murther, and adultery, and perjury, &c. And their Formality, in coming and ſtanding before God in his Houſe, &c. That whiles they were guilty of the former, yet they did ſo confidently apply themſelves to the latter. Now the words may be conſider'd of us two manner of waies: Either firſt of all in their Abſolute and Poſitive ſenſe, as is imply'd; or ſecondly, in their Interrogatory and Expoſtulatory ſenſe as is expreſt.
Firſt, Take them poſitively and abſolutely, as is here implyed. This Queſtion, it hath an Aſſertion involved and included in it: Will ye do thus and thus? that is, indeed ye do ſo; and ſo it hath the form of an Accuſation, which the Prophet Jeremy by Direction from God does charge this people withall; that they were guilty of theſe and theſe Miſcarriages of Prophaneneſs and Impiety, in their Breach and Tranſgreſſion of both of the Tables of the Lew; of the ſecond Table, in ſtealing, and murthering, and whoring; and of the firſt Table, in perjury, and ſuperſtition, and idolatry; of formality, in reſting themſelves ſatisfied in the external acts and performances of God's worſhip; in coming to Church, and preſenting themſelves before God, and nothing elſe; of Hypocriſie, or (if ye will) of Preſumption in the mixture of theſe two together.
My purpoſe at this time is not to ſpeak of theſe Crimes in their Diſtinction, but rather in their Conjunction, which is the proper ſcope and drift of the Text. The mixture of the prophaneneſs and formality, one with the other, as it was here in this people. And ſo again there are two things which are here conſiderable of us: Firſt, Their Conſiſtency, they are ſuch as may go together; it is that which is poſſible: Secondly, Their Concomitancy; they are ſuch as do go together; it is that which is uſual: Both of theſe are here implyed.
Firſt, To look upon them in their Conſiſtency; they are ſuch as do very well ſute and agree together; prophaneneſs and formality: It is poſſible for theſe two to meet in the ſame ſubjects and perſons. Men may ſteal, and murther, and commit adultery, and play ſuch pranks as theſe, and yet come and ſtand before God in his houſe, &c. And men may ſtand before God in his houſe, & yet be guilty of ſuch crimes as theſe are. This is taken for granted, ab eſſe ad poſſe valet conſequentia: That which is, it is clear it may be.
And the reaſon of it is this, becauſe the bare external works of Religion have no influence at all upon the heart, for the changing and altering of it, or making of it better. There is no man that is abſolutely ſecure from any acts of ſin and impiety, though never ſo vile, any further than there is a reſtraint upon his heart, and inward man. Where the heart is unmortified, the life is there very much expoſed, and the converſation capable of pollution. Now outward acts and performances of Religion ſimply conſidered, they never reach to this. A man's heart may be what it will be for all theſe; as falſe, and deceitful, and unclean as ever it was, and whiles it is ſo, they are eaſily conſiſtent and agreeing with ſuch kind of practices and abominations.
Again, on the other ſide, neither do thoſe corrupt affections, which do tend to ſuch wicked practices, reſtrain theſe religious duties as to the external performance. It is no way any hinderance or impediment from theeviſhneſs, or revengefulneſs, or laſciviouſneſs, now and then to go to Church, and to appear in the Publick Aſſemblies: Nay there are too many, who now and then take occaſion from their meeting in ſuch places as theſe are, to further and promote their opportunities for ſuch kind of practices, who therefore come and ſtand before God in his houſe, that they may ſteal, and murther, and commit adultery with the better advantage. They make the frequenting of the Ordinances an occaſion for the ſatisfying of the luſts, ſo that we ſee plainly there's a conſiſtency: It is poſſible for thoſe two to go together.
But further ſecondly, there is alſo a Concomitancy, as it was here in theſe people before us: It is very uſual and ordinary to be ſo; that thoſe who are the one, are the other. It is no rare or ſtrange buſineſs for men which are never ſo prophane, yet to be now and then in the outward Duties of Religion; for thoſe who for the general are of leud and vicious lives, yet at leaſt for ſome time to be converſant in Religious performances, ſo far forth as they ſhall extend no further than the outward man.
And there's a double Ground for it, which may be aſſign'd as an Account of it; the one is thereby to blind the eyes of men; and the other is thereby to ſtop the mouth of conſcience. Firſt, To blind mens eyes; there's oftentimes that in it. The out-ſide of Religion, it hath a kind of ſpeciouſneſs with it, and makes a glorious ſhew in the ſight of the world: And thus it doth oftentimes incourage ſome kind of people to come off unto it, that ſo they may the better lye hid under thoſe great and manifold enormities which they are guilty of in the courſe of their lives; that they may ſin with the greater freedom and liberty otherwiſe, they will be now and then in thoſe External Devotions.
Secondly, To ſtop the mouth of their own conſciences, which would be apt and ready otherwiſe to fly in their faces. Thoſe who are guilty of great ſins, they have now and then ſad remembrances of them in their own ſouls. Even Natural conſcience is ſo far active and effectual, as that it oftentimes very much afflicts ſuch perſons as are deep in tranſgreſſion. Now that this may be a little allayed and pacified in them, they think it the beſt way for them to turn into ſuch kind of Duties as theſe are. Men do naturally affect a ſlight and eaſie Religion, ſuch as will coſt them no great pains or labour with their own hearts; and if they can but reach to this, they are well ſatisfied and contented in themſelves, and ſit down abundantly pleaſed. They are willing to do any thing which they may do with the keeping of their luſts, and the enjoying of their corrupt Affections, that ſo they may have ſome kind of quietneſs and tranquillity in their own minds. Now thus, becauſe it is obtained in ſome ſort in theſe meer outward performances, therefore do they ſo much the rather apply themſelves to them.
The conſideration of theſe Points both together; the conſiſtency and concomitancy of prophaneneſs and formality with one another, is therefore uſeful to the right apprehenſion of mens ſtate and condition in Grace; that they may not miſtake themſelves in this particular, as to think the caſe is preſently good with them, according to their converſation, or abundance in ſuch matters as theſe are: Alas, if there be nothing elſe which they can approve themſelves for, but this, they are but in a ſad and miſerable condition. That Religion which is conſiſtent with the indulgence of baſe luſts and corruptions in the heart, is but a poor Religion indeed. This is that which is obſervable in Popery in a ſpecial manner; where if they can bring themſelves off to ſome outward and corporal ſervices and performances in the Worſhip of God, this is that which ſerves their turn, whiles in the mean time they allow themſelves in ſecret and inward luſts, which alſo break forth into open abominations: And every man by nature has ſomewhat of this rooted in him. Men had rather do any thing than once deny themſelves, and croſs and contradict the byas of their baſe and corrupt inclinations. Oh this goes to their very heart, and they cannot indure it: They may ſometimes come to Church, and hear the Word, and receive the Sacrament in a formal and cuſtomary manner, and this breaks no bones, if ye go no further than ſo: They may do all this, and when they come home return to their wonted wickedneſs and leudneſs, as is here expreſt in the Text, and therefore they can comply with ſuch things as theſe are: But to give God their hearts, and to ſerve him in Spirit and Truth, and to croſs themſelves in thoſe ſins which are neareſt and deareſt to them, this is that which is difficult for them, and they cannot indure to hear of it: Here they go away ſorrowful, as it was with that rich man in the Goſpel, when Chriſt put him upon a Duty of ſelf-denial, and inward obedience. And ſo much may be ſpoken of theſe words in their poſitive and abſolute conſideration, as they have an implicit Aſſertion in them; for ſo they have, and ſo alſo ſome Tranſlators expreſs it. Will ye do ſo and ſo? that is, ye will do ſo, at the ſame time, both ſteal and kill, and commit adultery, &c. And you withall come and ſtand in my houſe Prop… … and formality, they are conſiſtent and con… … one another; they are … as may very … in this thing; and they are ſuch as do very much concur in the perſon
Now the ſecond and next view of theſe words is in their ſenſe of expoſtulation; as our laſt Tranſlation here renders it, and moſt agreeably to the Hebrew Text; Will ye ſteal and murther, &c. And come and ſtand before me in this houſe, &c? where the Lord calls this people to an account for their mixture of theſe two both together; How, whiles they allur'd themſelves in the one, they practiſed the other, whiles they were guilty of ſo great and ſo many notorious Miſcarriages; How, together with them they did joyn theſe ſemblances and appearances of Devotion: And this Queſtion or Expoſtulation it hath a double Emphaſis or reſpect with it. Firſt, How can ye do ſo in regard of your ſelves? as to your own ſatisfaction. And Secondly, How can ye do ſo in regard of Me? as to My content.
Firſt, How in regard of your ſelves? How can ye ſatisfie your own Minds and Conſciences with ſuch kind of doings? Can ye think but in your own hearts that this is a thing fitting and convenient? The Lord here ſeems to appeal to their own Judgments in this particular; as he does alſo in other places of Scripture. This is the great unhappineſs of prophane Hypocrites and Formaliſts, that they are in a manner condemned of themſelves, and their own conſciences many times tell them that their actions are otherwiſe than they ſhould be; when they conſider ſeriouſly of them, they cannot but conclude againſt them, and acknowledg them to be very unreaſonable. And therefore does the Lord himſelf in ſuch caſes upon theſe terms proceed with them as he does here with this people of the Jews, Will ye ſteal and kill, &c? And come and ſtand before me, &c? That is, can ye ſatisfie your ſelves in ſo doing? Their Actions, though (as I ſhewed before) they were conſiſtent, yet they were incongruous; though they were ſuch as were done together, yet they were not ſuch as did hold together; but, as the legs of the lame, were unequal: There was a repugnancy in them, as themſelves could not deny: That's that which is here ſignified; and accordingly it is that which may be done to any other in the like caſes; whether in the exerciſe of the Miniſtry, or in private and Chriſtian Admonition, we may herein appeal to mens conſciences in this particular, who if they will deal indifferently and impartially, cannot juſtifie their own proceedings. Hypocrites, whiles they hope to pleaſe others, yet they inwardly diſpleaſe themſelves, as doing that which is not warrantable, or allowable even in their own Judgments. And that's one Emphaſis of this expreſſion, How can ye do ſo in regard of your ſelves? How can ye pleaſe and ſatisfie your own minds in this wretched mixture and conjunction?
But then Secondly, (which is chiefly conſiderable) how can ye think to pleaſe Me? or not rather highly to diſpleaſe Me, and to provoke me by ſuch waies as theſe are? The Lord does here by this expreſſion not only argue with them, but reprove them, and expreſs his diſpleaſure againſt them, that they ſhould carry it thus towards him. And there are two things eſpecially which he ſeems here to tax and challenge them for. To ſpeak diſtinctly of it; Firſt, he taxes them for their Formality, in that they thought to pleaſe him with their bare external performances. And Secondly, he taxes them for their preſumption, in that they durſt approach unto him in their ſinful indulgence.
Firſt, (I ſay) he here challenghs them for their Formality, by taking that expreſſion ſingly and diſtinctly: Will ye come and ſtand before me in this Houſe, &c? that is, Will ye do no more than do ſo? There was no fault in their coming into God's Houſe ſimply conſidered; nay, it was ſo far from being a fault, that it was a Duty: It was that which God impoſed upon them, and required of them. The external Duties of Religion, they are ſuch as ought to be performed and practiſed by us; praying, and reading, and hearing, and communicating, and the like; there is no fault in the things themſelves: Neither does the Lord blame people for them, as to the ſubſtance of the Actions. But this is that which he quarrels with, their Affections in the performance of them; when men ſhall do ſuch things as theſe; as to the outward tranſaction of them, and have no workings at all upon the heart; when they ſhall reſt in the thing done, and not be ſenſible of their own failings and miſcarriages in the doing of them; when they ſhall think to pleaſe God with a corporal and bodily ſervice, and in the mean time deny him the ſervice of the inward Man. This is that which he finds fault with, and which he challenges here in this people.
And ſo he does likewiſe in other places; as Iſa. 29.13. which is alſo alledged by our Saviour, Matth. 15.8. This people draw near unto me with their mouth, and honour me with their lips, but have removed their heart far from me; and their fear towards me is taught by the precepts of men: ſo Ezek. 33.31. They come before thee as the people cometh, and they ſit before thee as my people, and they hear thy words, but they will not do them. This is that which God lays to their charge, their outward performances ſeparated from the inward affection, which belongs unto them. This is that which is odious and abominable in the ſight of God, and which be cannot endure.
And that upon this conſideration; Firſt, becauſe it is a piece of Sacriledg; it is a robbing of God of his due; it is a fraudulent keeping back of that which belongs unto him; yea of the principal and chiefeſt of all. We owe to God not only our outward man, but alſo our inward; not our bodies only, but our ſouls; not only the ſacrifice of our lips, but the ſacrifice alſo of our hearts. Now when we ſhall ſatisfie our ſelves in giving him that without this; and which is moſt conſiderable, we cannot herein but very much diſpleaſe him. As if a Debtor ſhould give his Creditor the Bag, and keep the money to himſelf: What kind of payment and couzenage were this? a meer couzenage and impoſ…re: Why thus it is here, when men give their …ies and not their hearts. What's a body without a ſoul but a carkaſs? And we know that that …full of noyſomneſs and unſavourineſs: And ſo are … the ſervices and performances of formal perſons in that regard: They are very noyſom, and unſavoury, and loathſome in the noſtrils of God; and they are diſpleaſing alſo, becauſe they are injurious; they are a giving but half for the whole, and the worſt half of the two. There is a piece of Sacriledge and Robbery in it. That's the firſt.
Secondly, There is Hypocriſie and Diſſimulation in it. Every Formaliſt is an Hypocrite upon that very conſideration. For what is properly an Hypocrite, but one that pretends more than he intends; thus does a formal perſon. By coming and ſtanding in Gods Houſe, and ſetting upon the outward Exerciſes and Performances of Religion, he pretends the worſhip of God, and ſerving of him in it; but whiles he goes no further than ſo, but denies God the frame of his heart, he does in effect not worſhip him at all, and ſo does no better than diſſemble. Now God being himſelf a God of truth, he does eſpecially hate diſſembling; he loves truth in the inward parts; he is not taken onelyonly with ſacrifice, neither does he delight ſo much in burnt-offerings. The ſacrifice of God is a broken ſpirit, a broken and a contrite heart he will not deſpiſe, as he hath elſewhere expreſt it to us, in Pſal. 51.16, 17.
Thirdly, Formality is ſo far forth unſatisfactory, and diſpleaſing to God, as it is unprofitable and ineffectual to the bettering of the perſons themſelves which are guilty of it. Bodily exerciſe, ſaith the Apoſtle, profiteth little, but godlineſs is profitable to all things. We may apply it to this buſineſs in hand: All the external performances of Religion, if a man go no further than them, they do a man no good at all, as to the qualifying or rectifying of him; a man may ſtill be as bad as he pleaſes for all theſe: as we ſee here in the very Text, and, which we hinted before, ſtealing, and lying, and committing of adultery, they are conſiſtent and agreeing enough with it. Now that which is thus, can never be pleaſing or acceptable to God. There's nothing which can be pleaſing to God in his Service, but that which betters the heart of him that does that Service, and does in ſome manner reſtrain it from evil: now formal performances do not do ſo; they that come not from the heart, they do not reach to it; and upon that account are here challenged and condemned by God himſelf.
Therefore this ſhould teach us not to reſt our ſelves in ſuch things as theſe are, as the manner of too many is; though if they come to the Houſe of God, and preſent their bodies before him in his Service, and come off to ſome outward acts of Religion, that then they have done enough both for the ſatisfying of their own conſciences, and of the approving of themſelves alſo to God. No, but it will not ſerve the turn, he looks for further obedience from them, and will require it at their hands, that they ſhould not onelyonly come and ſtand in his houſe, but that they ſhould bring their hearts with them; and that they ſhould not onelyonly ſet upon the outward performances, but approve their hearts in them; the one, it is an engagement to the other. And that's the firſt thing which is here tax'd and challenged by God in this People, to wit, their Formality, that they did but come and ſtand before him, by taking this expreſſion ſingly, and ſolitarily, and diſtinctly alone by it ſelf.
The ſecond is their Preſumption or Impudence, by taking theſe words in Connexion and Conjunction with thoſe which went before: Will ye ſteal, and muthrer, &c. and yet come and ſtand in my houſe, &c? Will ye? that is indeed, Dare ye? are ye ſo bold and inſolent as to do ſo? And ſo it ſignifies thus much unto us, What a preſumptuous thing it is for any people to come before God in their ſins and carnal indulgences; for men to allow themſelves in ways of wickedneſs and profaneneſs, and yet to draw near to God in his Services and Religious Performances, it is a matter of very high aggravation. Therefore it is that we ſhall find God, not onelyonly here in this Text, but alſo in divers others beſides, to conteſt with them for it; as, Iſa. 1.11, 12. To what purpoſe is the multitude of your Sacrifices unto me, ſaith the Lord? &c. When ye come to appear before me, who hath required this at your hands? Incenſe is an abomination, I cannot away with it; your feaſts and your ſabbaths, &c. they are a trouble unto me, I cannot bear them. And ſo Iſa. 66.3. He that killeth an ox is as if he ſlew a man, &c. He that burneth incenſe, as if he blest an idol, &c. So again, Pſal. 50.16, 17. Ʋnto the wicked ſaith God, What haſt thou to do to declare my ſtatutes, or to take my covenant into thy mouth, ſeeing thou hateſt inſtruction, and caſteſts my words behind thee. The ſacrifice of the wicked is an abomination to the Lord, eſpecially if he bring it with an evilmind. The Lord will be ſanctified in all them that draw near unto him. This is that which he hath ſaid, Levit. 10.3. Therefore in that place before in Eſay. he bids them waſh them, make them clean, put away the evil of their doings from before their eyes, ere they preſumed to come into his preſence.
To open this paſſage a little further, and to ſpeak diſtinctly of it. This Queſtion here, in the conjunction of both parts together, Will ye ſteal, and murther, &c? and yet will ye come and ſtand, &c? It hath a two-fold intimation with it; the one as an aggravation of their ſinfulneſs, and the other as an aggravation of their danger. Will ye do it? that is, Will ye be ſo vile as to do it? And, Will ye do it? that is, Will ye be ſo bold as to do it? There is each of theſe which is here intimated and intended in this Expoſtulation.
Firſt, Here's an aggravation of their ſinfulneſs, Will ye do it? that is, Will ye be ſo vile? There is a great deal of vileneſs, and wickedneſs, and ſinfulneſs in ſuch courſes as theſe are; for men to come into the preſence of God, and to draw near to him in Religious Performances, whiles they allow themſelves in their ſinful luſts; there's irreverence and contempt of God, and an argument of low conceits and apprehenſions of him. That men firſt think, that any thing is good enough for him; and then that they think, that he will be content with any thing, and eaſily put off with it; there's a treſpaſſing upon God in his Majeſty, and there is a ſuſpition of God in his Wiſdom: than which two taken together, what can be more vile or abominable?
Firſt, There is a treſpaſs upon God in his Majeſty, there's irreverence and contempt of him; that's moſt clear and evident. The higher apprehenſions that men have of any one's perſon, the more regardful are they of their carriage when they come before him. If a man ſhall come into the preſence of a Prince, and carry himſelf rudely before him, it is a ſign he has no very great thoughts or eſteems of him; for if he had, he would carry it otherwiſe to him: And ſo it is here as to the preſence of God; when men ſhall come before him with baſe, and falſe, and naughty, and deceitful hearts, it is an argument they do not much regard him, but think that any carriage indeed is good enough for him.
Secondly, It is a treſpaſs alſo upon his Wiſdom, and that ſtrictneſs and ſeverity that is in him; they think he'll be pleas'd with any thing, and that any thing will ſerve his turn: they think to flatter him, and to ſatisfie him with ſome fair pretences, and that's all. They think that he does not ſee and take notice of that naughtineſs which is in them all this while; they think he approves of it, and ſo makes him a partaker with themſelves. And therefore the Lord in ſuch caſes, he does commonly deal with them upon this point, by ſhewing them that they are exceedingly miſtaken in ſo imagining; as we may ſee in Mal. 1.7, 9. Ye offer polluted bread upon mine altar, and ye ſay, Wherein have we polluted thee? In that ye ſay, The table of the Lord is contemptible. And if ye offer the blind for ſacrifice, is it not evil? And if ye offer the lame and ſick, is it not evil? Offer it now unto thy governour, will he be pleaſed with thee, or accept thy perſon, ſaith the Lord of hoſts? Take but any man whatſoever, and let one give him onelyonly fair words and complements, and ſome outward good carriage, and yet in the mean time endeavour to ruine him, and deſtroy him, and undermine him, and will he take it well from him? What is it for any one to ſtand bare in the preſence of a Governour, and yet in the mean time to break his Laws, and to have no regard to the Precepts or Edicts which are ſet forth by him? And ſo is it here as to God; for men to approach to his Ordinances, and yet to deſpiſe his Commandments; to come into his Houſe, and yet to ſteal and kill, &c. What is this but to juggle with him, and to queſtion his Wiſdom, if they think he can be ſatisfi'd with it? Should I accept this at your hands? No, ſaith God, I will not; it is a great miſtake to conceive it: I am a great King, ſaith the Lord of hoſts, &c.
Therefore, ſecondly, as here is an hint and intimation of greater ſins in this Queſtion, Will ye do it? that is, will ye be ſo vile? ſo there is likewiſe an intimation of greater danger; Will ye do it? that is, Dare ye be ſo bold? do ye conſider the hazard which ye run upon in ſo doing? There is certanly a great deal of hazard and danger in ſuch ways as theſe. For men to allow themſelves in wicked courſes, and yet to pleaſe themſelves in the outward performance of Religious Exerciſes; it is a very great venture in them. There are three ſorts of Judgments which are commonly conſequent and following hereupon, namely, Spiritual, and Temporal, and Eternal. We may take notice of them all.
Firſt, Spiritual Judgments; there is oftentimes an infliction of theſe upon ſuch occaſions. When men come to the Ordinances in their ſins, they are from hence now and then more hardned and confirm'd in them than they were before, and their luſts do, for the moſt part, gain and get ground upon them; their fraud, and their malice, and their uncleanneſs, and ſuch as theſe, they are ſo much the more improved unto them. Look as meat to a ſtomach that is foul, it deſtroys it, but in a ſtomach that is clean it nouriſhes it; ſo the Ordinances, when men come to them with good affections, they ſtrengthen their Graces; but when they come with deceitful hearts, they increaſe their corruptions.
Secondly, Temporal Judgments, in ſickneſſes, and diſeaſes, and plagues, and corporal death. Thoſe that receive the Sacrament unworthily, they are ſaid to eat and drink judgment to themſelves; that is, in part temporal judgment. We ſhall find, if we look into Scripture, many ſad proofs and inſtances of this unto us, wherein, as people have been any thing more formal and hypocritical in Gods Service, he has exerciſed them, and follow'd them with many grievous temporal calamities, which for this cauſe he has inflicted upon them.
Thirdly, and laſt of all, Eternal; the vengeance of eternal fire, and everlaſting deſtruction; Damnation, as ſome render that place, 1 Cor. 11. It is that which hereupon they deſerve, and which, without repentance, they likewiſe ſhall ſuffer: The Lord will not hold them guiltleſs that thus take his name in vain, but will give them their portion with the hypocrites in the Lake that burns with fire and brimſtone. Thus we ſee how much danger there is in it, as well as ſinfulneſs; and therefore danger, becauſe ſinfulneſs. The greater ſin has always the greater danger attending it.
What's the uſe of all this to our ſelves? but even the Queſtion of the Text it ſelf, Will ye now be any of you guilty in this particular? ſhall any man now dare to preſume in this kind as we have now expreſt? Oh far be it from us! let them not ſo much treſpaſs upon God, and abuſe his patience; nor yet ſo much venture themſelves by provoking of his indignation and the fierceneſs of his wrath againſt them. And ſo now I have done with the firſt Branch of theſe peoples wickedneſs, which God does argue and expoſtulate with them for, viz. their abominable hypocriſie, in the conjunction of theſe two both together, Will ye ſteal, and murther, &c. and yet will ye come, &c?
The ſecond is their ſtupidity, or carnality, in theſe words, And ſay, We are delivered to commit all theſe abominations. There are divers Tranſlations which I find to be made of theſe words.
The Septuagint reads the words thus, (and ſo does the Arabick) and ſay, We have withdrawn or abſtained from all theſe abominations; and ſo it ſignifies their impudence in denying their manifeſt wickedneſs, and notorious profaneneſs; which is that which a great many people are alſo guilty of: Though they be never ſo manifeſtly wicked, yet they will not acknowledge it, or be brought to the confeſſion of it.
The Syriack renders them thus, Deliver us, becauſe we have abſtain'd from all theſe abominations; which makes it more impudent ſtill, not onelyonly to deny their notorious and manifeſt guilt, but likewiſe to plead their innocency as meritorious of their preſervation.
But there are three Tranſlations which I ſhall eſpecially faſten upon. The firſt is that of the Chaldee Paraphraſe, We are delivered, though, &c. which agrees both with Geneva, and our Old Engliſh Tranſlation. The ſecond that of St. Hierom, and the Vulgar Latin, We are delivered, becauſe, &c, The third and laſt is that of our own laſt and neweſt Engliſh Tranſlation, which we have now before us, which reads it, that we may, or 'tis lawful to commit, &c.
Firſt, Here was their ſecurity and inſenſibleneſs of their preſent condition in regard of ſin, We are delivered, though, &c. whereby they would make their iniquities to be no hinderance at all to their preſervation; they might be delivered for all them, and for all that the Prophets did menace and threaten againſt them for them; their abominations ſhould do them no hurt. This was the firſt ſtep and degree of carnality in them, and it is that which accordingly the Lord does by his Prophet here call them to account for. It is that which is oftentimes obſervable abroad in the world, that men imagine, as if their wickedneſs would bring no very great trouble or inconvenience unto them; but that they ſhall ſcape well enough with it, let them be as vile and bad as they can be; steal, and murther, and commit adultery, and ſwear falſly, and what not, yet that they ſhall evade for all this: No evil ſhall overtake them, or happen unto them. They have made a covenant with death, and with hell they are at an agreement, as the Prophet Eſay ſpeaks. They ſay, When the over-flowing ſcourge ſhall paſs through, yet that it ſhall not come unto them, as having made lies their refuge, and under falſhood hid themſelves, Iſa. 28.15.
There is a various ground of this ſecurity and preſumption in the hearts of many people.
Firſt, a falſe conceit in them of the mercy and indulgence of God; they think, that God is not ſo ſevere a puniſher of ſin as indeed he is, or as he is ſaid and proclaimed to be; and as long as they do ſo, they are well enough in their own apprehenſions: Tuſh, the Lord does not ſee it, nor the God of Jacob regards it, as it is in Pſal. 9.7.
Secondly, A freedom and preſervation from Judgment and Puniſhment at the preſent. They are delivered, and therefore they ſhall be. Judgment is not executed ſpeedily, and therefore it ſhall not be at all. This is commonly mens humour and diſpoſition to go by ſenſe, and to make that to be a rule unto them, either for fear or hope; where they feel ſome evil at preſent, there they think they ſhall feel it ſtill; and when they do not as yet feel it, they never think they ſhall feel it at all. And ſo it is here. Becauſe judgment is not executed ſpeedily, therefore the hearts of the ſons of men, &c. as I have lately ſhewed.
Thirdly, Carnal refuges and reliances; they think they ſhall be delivered, becauſe they think it is impoſſible they ſhould be puniſhed; they think they are Judgment-proof, and that all that can be done unto them, ſhall be no way able to offend them, or be diſquieting of them, This is the true account of ſuch ſecurity.
Now the Lord, by this Expoſtulation, does ſeem to check them for it, and to ſhew them the vanity of ſuch thoughts as theſe are; Do ye ſay ſo? that is, Ye are miſtaken in ſaying ſo, it is an error and miſconceit in you, and which in concluſion you'll find to be ſo. And that's the firſt thing here impli'd, viz. their Security, according to that reading of the words, We are delivered, though we have committed all theſe, &c.
The ſecond is their Stupidity, according to the reading of it thus, We are delivered, becauſe, &c. Here is a further ſtep and degree of the wickedneſs of theſe rebellious people, and which is obſervable in many more; not onelyonly to think they ſhall receive no hurt by their ſins, but alſo that they ſhall have good for them; that the more they abound in abominations, the more they ſhall abound in deliverances; and that God multiplies their mercies, ſo much the rather as they multiply their tranſgreſſions. Thus we find it in another place of this preſent Propheſie, as in Jer. 44.16. When we burnt incenſe to the Queen of Heaven, and poured out our drink-offerings to her, we had then plenty of victuals, and were well, and ſaw no evil; that is, We were delivered, becauſe we had committed all theſe abominations. Our iniquities make for our peace and comfort, and are advantageous unto us. This is that deſperateneſs of ſpirit which many people, in the juſt judgment of God, are ſometimes given up unto, That they ſhall put their mercies, and deliverances, and preſervations, upon the ſcore of their ſins. This proceeds from that ſelf-love and flattery which is in mens hearts, from whence they are ready to think too well of their own ways, and of thoſe things which are done by themſelves, and to be ſo far from condemning, as to be rather applauding of themſelves for them.
And this is that alſo which the Lord does here cenſure and tax in this people, even their ſtupidity in this particular: As if a Patient ſhould conclude his taking of Poiſon to be the way and means for his recovery, and the occaſion of his reſtoring to health; than which, there can be nothing more abſurd, and repugnant, and contradictory.
Thirdly and laſtly, Here is alſo their Incorrigibleneſs and Perſiſtence in evil; or, if ye will rather, their Ingratitude, and perverſe improvement of Gods deliverances and preſervations of them. And this according to this our Engliſh Tranſlation, which we have here before us, We are delivered to commit all theſe abominations; to commit them, that is, as an opportunity for the more free commiſſion of them.
And thus now this word, Say, it is not to be taken ſo much in the mouth as in the mind, or rather in the practiſe: foreign, as the Greek Scholiaſt has it, men ſay it even then when they are ſilent, becauſe their works and actions declare it. Thus did this People in the Text, they did carry themſelves ſo leudly and abominably upon their deliverances, as if God had delivered them on purpoſe, that they might commit ſuch abominations; their practiſe it did plainly intimate and declare as much to the world.
Now this again is another thing which is taxed and cenſured by the Prophet Jeremy, yea, even by the Lord himſelf through his Propheſie, Will ye ſay ſo indeed? that is, Will ye carry and behave your ſelves ſo, as if indeed it were ſo? What a fearful thing is this! Thoſe which are naught after afflictions and deliverances, they are commonly the worſt of all, and are in the greater danger of puniſhment and judgment than any other beſides.
And there is a double reaſon for it: Firſt, becauſe it is Means perverted. And ſecondly, becauſe it is Mercy abuſed; either of which are very pernicious.
Firſt, Means perverted. Afflictions, and deliverances from them, they are Gods Spiritual Phyſick and Means, which he has inſtituted to make men better, and to draw them nearer to himſelf; now when theſe ſhall drive them farther from him, it muſt needs be exceeding bad; as Phyſick when it is perverted, it tends more to the deſtruction of the Patient.
Secondly, Mercy abuſed. Gods goodneſs, it leads men to repentance, and his love it conſtrains them to duty. This it does in the nature of the thing it ſelf, and according to his own appointment, and inſtitution, and intention in it. Now when this ſhall be turned into wantonneſs, and a further progreſs and ſelf-indulgence in ſin, it ſoon comes to be more exaſperating, and provoking, and exciting to puniſhment.
This were well to be thought of by all ſuch perſons as are partakers of any mercies and deliverances whatſoever, in one kind or other; and in particular (as the ſeaſon now hints it) from ſickneſſes, and diſeaſes, and diſtempers; that they would now recall themſelves from their former ſins, and miſcarriages, and iniquities which they have heretofore been guilty of, and not think that they have now an opportunity to return to their former wickedneſſes with as much earneſtneſs and greedineſs as before; to think that they are reſtored to their health that they may be reſtored to their luſts, to their malice, and wantonneſs, and luxury, and uncleanneſs, and idolatry, and ſuch as theſe as are here mention'd in the Text; for if they do ſo, God will bring his judgments again upon them, either in the ſame, or far worſe degrees, and make them at laſt effectually and in good earneſt to know, that they are not delivered to commit all theſe abominations.