One Hundred Select Sermons, Old Testament · Sermon 46
SERMON XLVI.
JER. 18.12.
And they ſaid, There is no hope; but we will walk after our own devices.
There is nothing wherein the naughtineſs and perverſneſs of the heart of man (which is moſt deceitful, and deſperately wicked) is more diſcovered, than in its croſs and unſutable entertainment of the dealings of God with it; eſpecially in his gracious excitements and invitations of it to Repentance, and Converſion, and Turning to himſelf; in that theſe have oftentimes very little impreſſion upon it, or prevalency with it. Nay farther, not onelyonly ſo, but alſo that now and then it proves to be from hence ſo much the more confirm'd, and ſetled, and rooted in evil. An inſtance whereof we have now here before us in the Text, which I have now read unto you.
We ſhew'd the laſt day (out of the verſe immediately preceding) the ſeaſonable and ſerious Exhortation which was made by God to theſe people; the men of Judah and Jeruſalem, and in them to all others beſides, for their returning from their evil ways, and the making of their ways and their doings good. Now here in this Verſe in hand, we have the obstinate and refractory Anſwer and Reply which they make hereunto, in a flat and abſolute denial, with the pretended ground of it; And they ſaid, There is no hope, &c.
IN the Text it ſelf there are two General parts conſiderable. Firſt, a deſperate Concluſion. Secondly, a peremptory Reſolution, or Determination, following thereupon. The Concluſion is in that word, there is no hope. The Reſolution upon it in thoſe, But we will walk after our own devices.
We begin with the firſt, viz. the Concluſion, There is no hope. The Hebrew word is Noaſh, the ſame expreſly which is in Jer. 2.25. There is no hope, &c. which is differently rendred by Interpreters; we ſhall take notice of that which is moſt probable: our own Tranſlators give it according to the Reading which I have made of it, Deſperatio eſt, No hope. Now this may be explicated by us according to a threefold reference, which may be made of it; for it ſeems to reſpect three ſorts of perſons; either firſt, themſelves; or ſecondly, the Prophet; or thirdly, God. Themſelves thus; There is no hope; i. e. there is no hope of us; our luſts do ſo far take with us, and prevail with us, that there is no hope we ſhould ever get the maſtery or victory over them. The Prophet thus, There is no hope, i. e. there is no hope in regard of thee and thy Miniſtery amongſt us; thou maiſt for thy part put up thy pipes, and hold thy tongue, and ſave thy breath, and ſpare thy pains; for we tell thee thus much, thou art not likely to do any good upon us. God himſelf thus, There is no hope, i. e. no hope of favour from him; though we ſhould haply change our courſe, and amend our lives, and reform our ways, as he deſires us to do; yet we ſhould be ſtill where we are, there is no likelihood or probability that we ſhould be ever the better for it; or that he, notwithſtanding all this, would ſhew any mercy to us, or divert his judgments from us. This word and expreſſion before us, it has the force and emphaſis of all theſe ſenſes with it.
Firſt, in reference to themſelves, to begin with that; There is no hope in regard of us, that we ſhould ever get the better of thoſe luſts and corruptions in us, or that we ſhould ever return to God, we have no heart or mind at all to it; nay, we are utterly averſe from it, and find our ſpirits and inclinations againſt it; with deſpair in this point of our ſelves, as to our amendment and and reformation. This is the ſtate and condition of many Perſons and People in the world, that they are deſperate in this regard. And there are two things which do make up this unto them, and ſeem to be involv'd in this diſtemper. Firſt, an abſolute indiſpoſition and averſneſs to all kind of good. Secondly, an abſolute thraldom and ſubjection to all kind of evil.
Firſt, an indiſpoſition and averſneſs to good: There is no hope; as if they had ſaid, We have no heart or affection in us at all to God and to his ways; we cannot love him, or cloſe with him. Thus the Chaldee Paraphraſe expounds it, Averſi ſumus a cultu tuo, We are averſe from thy Worſhip and all Religion. And another Tranſlation, Expectoratum eſt, We are heartleſs, and our minds are off from them. This is the ſad condition which many ſinners are brought unto, to have their hearts quite taken off from all that is good, and to have no ſavour, or reliſh, or ſenſe of Religion in them; yea ſometimes, though they have formerly made ſome ſhew and profeſſion of it. This is the complaint of theſe people here of themſelves, upon their own experience; they know not what's the matter with them, but they wiſh the Almighty to depart from them, for they deſire not the knowledge of his ways, Job 21.11.
This diſtemper, it hath ſundry grounds and cauſes of it from whence it proceeds; as Firſt, A neglect and intermiſſion of the Duties and Exerciſes of Religion, or of the powerful and fervent acting and performing of them. Chriſtian and Religious Exerciſes, they are great means to keep up the heart in a gracious and holy frame, and to diſpoſe the Soul to God in a bleſſed courſe of communion with him: But now when theſe are intermitted, or are careleſly and negligently per formed, without any life, or power, or zeal, there does from thence for the moſt part grow a deadneſs and awkneſs upon the mind, and liſtneſneſs to that which is good; men from hence grow ſtrangers to God, and he to them; and as ſtrangers in regard of communion, ſo likewiſe in regard of affection and ſpirit which may diſpoſe thereunto. So dangerous a thing it is for any to be guilty in this particular, of neglecting Prayer, or neglecting Hearing, or neglecting the ſearch of their hearts, Meditation, and communion with Saints, and ſuch things as theſe are. This neglect it breeds averſneſs.
Secondly, A perſiſting and wallowing in ſome baſe and filthy courſe of life. This it doth alſo wonderfully take off mens hearts from God, and all favour of goodneſs, that they have no contentment nor delight in it, or in thoſe things which tend unto it. Hoſ. 4.11. it is ſaid, That whoredom, and wine, and new wine, they take away the heart: Fornication, and Drunkenneſs, and ſuch courſes as thoſe are, which are more ſcandalous and notoricus, they make ſad impreſſions upon the Soul in this particular, they do enervate it, and take away the ſtrength and ſinews of it. A lustful heart will always be an unſavoury heart, ſo far forth as luſt is predominant and prevailing in it: We may ſee it even in David himſelf, who whilſt he lay under thoſe grievous miſcarriages, his heart was very much taken off from God, and he found a wonderful alteration in him over what he was before, which made him ſo to pray for the creating of a clean heart, and the renewal of a right ſpirit in him, and the beſtowing of a free ſpirit upon him, Pſal. 51.10.
Thirdly, A walking contrary to light, and knowledge, and conviction, and the dictates of Conſcience; a quenching of the motions of Gods Spirit and ſuggeſtions to the heart. This does very much take off the heart alſo, and cauſe a flatneſs of ſpirit upon it: For it is a grieving of the Spirit of God himſelf, and it provokes him to withdraw his help and aſſiſtance; which being done, there can be no good temper expected in any whatſoever.
Laſtly, Worldlineſs, and too deep an implunging in earthly and ſecular affairs. Thoſe whole hearts are full of the world, they are for the moſt part empty of God, and of ſuch thoughts, and affections, and diſpoſitions as do tend unto him. There is a great deal of danger in ſuch a courſe as this is; Ye cannot ſerve God and Mammon both at once. Theſe and the like are the occaſions of this heartleſneſs and indiſpoſition to God, which is one thing here conſiderable.
Another thing here impli'd, is a thraldom and ſubjection to evil; from whence men come to deſpair of ever getting the maſtery of their luſts, and the corruptions which are in them. There are ſome kind of people in the world, their ſins and and impieties do at the preſent ſo prevail upon them, as that they are quite out of hope of ever getting the better of them; they now begin to lay down the buckler, and to think it is in vain for them to reſiſt them, and to ſet themſelves againſt them; they ſay, There is no hope. This is that which in a ſpecial manner ſeems to be intended here in this Scripture.
And there are divers grounds of this alſo, as well as of the other. Firſt, a piece of ſpiritual lazineſs and ſluggiſhneſs which is in them. There is a mollities and ſoftneſs upon ſome ſpirits, which makes them impatient of reſiſtance and fighting againſt ſin; who rather than they will endure the conſlicts and combats of it, do rather yield the cauſe; they find temptations ſo ſtrong, and violent, and frequent upon them, and their corruptions ſo fiercely to beſet them, that they think they had as good now give up, and ſo they do. Ye have not yet reſiſted unto blood, striving againſt ſin, ſays the Apoſtle in Heb. 12.4. Nay, they give themſelves over to laſciviouſneſs, to commit all uncleanneſs with greedineſs, Epheſ. 4.19.
Secondly, Men come to deſpair of conquering their lusts and corruptions, from Infidelity which prevails in them; becauſe they believe not thoſe bleſſed and gracious promiſes which God has made to this purpoſe. This is that which ſometimes even the ſervants of God themſelves are too much guilty of, who are ready to conclude in this caſe, that they ſhall one day periſh by the hand of Saul; not conſidering what God has promiſed for their encouragement, that he will ſubdue their iniquities for them, and that he will put his Spirit within them, and that he will cauſe them to walk in his ſtatutes, &c. This Infidelity it breeds Deſpair, and the want of Faith, it is the cauſe of the want of Hope with it; therefore there is ſo little of the one, becauſe there is ſo little or none of the other; there is a queſtioning of God in his Promiſes.
Thirdly, Carnal confidence, and reliance upon mens own ſtrength. By his own strength ſhall no man prevail, 1 Sam. 2.9. thoſe that think to do ſo may be diſappointed, and ſo they will be. Now this is that which moſt men do, and are thereby at laſt driven to deſpair. Men go about the conquering of their luſts by their own ſtrength, and neglect Chriſt, and ſo it is no wonder if they be at laſt out of hope. Alas, what hope is there in our ſelves? I can do all things through Chriſt that ſtrengthens me, that was the concluſion of the Apoſtle, and ſo it muſt be of every one of us; we muſt uſe our own endeavours, and do all we can for the reſiſting of ſin in us; but in them all depend ſtill upon Chriſt, and fetch ſtrength from him; which not doing, we ſhall quickly be out of heart. It is not the ſtrength of Natural Reaſon, it is not the peremptorineſs of Vows and Reſolutions, it is not fear or poenal reſtraints, which will be able to mortifie ſin, (though there be alſo uſe of theſe) but the grace and power of Chriſt: My grace is ſufficient for thee, as the Lord ſaid to Paul, 2 Cor. 12.9.
Fourthly, Another thing which makes men to deſpair of being better, and of getting victory over their temptations, is, becauſe indeed they have falſe hearts, and have no good mind to the thing it ſelf. Thoſe who are reſolved are courageous, and where they have a mind any thing ſhould be done, they do not queſtion the doing of it. But it is otherwiſe here with men in this particular, there is no hope they ſhould be better, becauſe indeed they are well contented with their preſent naughtineſs, that they are ſo bad as they are; as it was here with theſe people before us in this preſent Text.
The uſe which we our ſelves are to make of this Obſervation, is as much as may be to free our ſelves from this miſcarriage, and to prevent this diſtemper i us: Let us take heed of giving ſo much advantage either to Satan, or to our own evil hearts, as to lie under the power of our corruptions, and to yield our ſelves up unto them; Oh by all means take heed of that: take heed of baſe deſpair, and infidelity, and hardneſs of heart; to ſay, ye ſhall never be able to overcome ſuch and ſuch ſins. It is that ſluggiſhneſs, and ſoftneſs, and falſneſs which makes you to ſay ſo, becauſe ye are indeed willing to be overcome by them. As there is no evil whatſoever which is above the Bloud of Chriſt, as to matter of pardon and remiſſion of it, ſo there is no defilement whatſoever which is above the Spirit of Chriſt, as to matter of power and Dominion over it. There is enough in the grace of Chriſt to mollifie the ſtouteſt heart, and to purge away the greateſt corruption; and therefore make uſe of that upon all occaſions. Firſt, labour to be in Chriſt, and to be at firſt incorporated into him by a Faith of Ʋnion. And then, be daily fetching ſtrength from Chriſt for the ſubduing of corruptions in thee, by a Faith of Communion. But to deſpair, and to caſt off all hope, it is to betray thy Soul into the hands of Satan himſelf, and to ſhut thy ſelf out of Heaven it ſelf in the concluſion of all. What was that which loſt the Iſraelites their earthly Canaan, a great many of them? Why, it was their Deſpair and Infidelity; they were afraid of the Sons of Anak, thoſe mighty Gtants which were in the Land, and whom they thought they ſhould never be able to conquer, Numb. 13.33. and they doubted of the power of God for them. It is ſaid, They could not enter in becauſe of unbelief, Heb. 3. And ſo it is that which will hazard the loſs of the Heavenly Canaan too, if we look not to it; for which cauſe we ſhould beware of it. And that's the firſt reference of this expreſſion here in the Text, namely, to the People themſelves; There is no hope in regard of us, that we for our parts ſhould ever be better, or get the victory over our preſent corruptions.
The ſecond is in reference to the Prophet Jeremy, There is no hope, namely, of Thee, that thou ſhouldſt ever be able to do any good upon us, by all thy arguings and reaſonings with us, or preaching or diſcourſing to us; thou doſt but ſpend thy labour to no purpoſe, for we are reſolved and determined in this buſineſs what to do. This is agreeable to ſome other Tranſlations of the Text. The Septuagint reads it, foreign, We'll play the men; the Arabick and Syriack, Let us take heart and courage to our ſelves; namely, as theſe, who will not be beaten off from our own devices. This is another deſcription of the temper of evil and ſinful perſons, to labour to diſcourage even the endeavours of the Miniſtery amongſt them, if it will be diſcouraged by them: that thoſe who ſhould heal and recover them, may have no hope of them. Of this we ſhall find an expreſs inſtance in another place of this Prophecy, in Jer. 44.16. Then all the men, &c. anſwered Jeremiah, faying, As for the word that thou haſt ſpoken to us in the name of the Lord, we will not hearken unto thee. There they tell him as much to his face. The People that Ezekiel had to do withall, they are ſaid to be briars and thorns, and a rebellious houſe, Ezek. 3.6. Briars and thorns, there is no touching or handling of them: And ſo were they in cap. 33.32. They come unto thee as the people cometh, &c. and they hear thy words, but do them not.
There are divers Fortifications to this purpoſe which men raiſe to themſelves, to hold out againſt the workings of the Miniſtery, that it ſhall have no force or efficacy upon them.
Firſt, Pride and Self-conceitedneſs; that's a great hinderance and impediment thereunto. Jer. 44.2. Then ſpake Azariah, &c. and all the proud men, ſaying to Jeremiah, Thou ſpeakeſt falſly. Pride, it is a great obſtruction to effectual working upon the heart; therefore St. James adviſes, that wereceive with meekneſs the ingrafted word, which is able to ſave our ſouls, in Jam. 1.21. And the Promiſe of inſtruction is made to meek perſons eſpecially, in Pſal. 25.9. The meek he will guide in judgment, and the meek he will teach his way.
Secondly, Another Fortification is Carnal confidence. Men, by cavillings and wranglings againſt the Word, and the Miniſtery of it, think thereby to make it void. The preaching of the Goſpel, it is fooliſhneſs to men of the world, and they think themſelves too witty for it. In Acts 13.45. They ſpake againſt the things which were ſpoken by Paul, contradicting, and blaſpheming. The Miniſtry, it is to deal with ſtrong-holds, and imaginations, or reaſonings; as the word properly ſignifies; in 2 Cor. 10.5. Thus, in the learned Greeks.
Thirdly; Proſperity, and outward Welfare, and ſecurity from thence: that's another encouragement. Thus it was with them there in that place, Jer. 44.17, 18. What was that which encouraged them in their oppoſition againſt the word which was preached unto them, and the going on in their ſinful courſes. Why then (ſay they) we had plenty of victuals, and were well, and ſaw no evil: But ſince we left off, &c. we have wanted, &c. When men ſhall thrive for the preſent in evil courſes, and ways, it is a very great encouragement to them in them, and does fortify them againſt all thoſe which ſhall go about to take them off from them.
The conſideration of this Point, may ſerve to give us a very good account of the little good which is many times done in the Miniſtry, as to the ſucceſs of it. It is, becauſe that people are ſo much hardened againſt it; ſo that let the Prophets ſay what they pleaſe, yet they are reſolv'd to do what they liſt; and do as good as tell them, that they are not likely to prevail any thing with them, as indeed they are not.
But yet this, for all that, ought not to take them off from their work: though theſe would diſcourage them, yet they are not to be diſcouraged by them, but to do their beſt notwithſtanding, to win them, and work them, and bring them home to God: becauſe the work is not theirs, but his; who is able to conquer and ſubdue the ſtouteſt heart, and to bring into captivity every thought to the obedience of Chriſt, 2 Cor. 10.5. Thou ſhalt ſpeak my words unto them, whether they will hear, or whether they will not hear, Ezek. 3.7. In the mean time, we may take notice of the deſperateneſs of ſuch a condition: Thoſe Patients that are reſolved with themſelves againſt all means and helps of recovery, are moſt irrecoverable of any other. And ſuch kind of perſons are theſe. And ſo much alſo of the ſecond reference of this expreſſion: There is no hope; as it may be carried to the Prophet Jeremiah; no hope, in regard of thee.
The Third is, in reference to God himſelf; There is no hope, i. e. there is no likelihood, that if we ſhould turn, and amend our ways, yet that God would be merciful to us, and divert his wrath from us. This is another ſenſe of this expreſſion. And it does ſerve to diſcover to us another piece of ſad diſtemper which is in wicked men; even abſolutely to deſpair of the mercy and goodneſs of God, upon the conditions of repentance: and ſo conſequently to conclude, that it is in vain to return unto him, and to make their ways, and their doings good, as he had adviſed them, and invited them to do, in the verſe before the Text. Thus it was with wicked Cain; My iniquity is greater than that it may be forgiven, Gen. 4.13. And ſo many others beſides. They deſpair of the Grace of God in Chriſt, and call it into queſtion.
This they come to do thus; partly, Firſt, from the ſuggeſtions and temptations of Satan, who does intimate as much unto them. The Devil knows, that if he can work men once to this, he ſhall ſufficiently prevail with them; for if all endeavours to the contrary be vain, and to no purpoſe, then they had as good ſtill follow their luſts. This is that which he makes them to believe, and thereby does moſt effectually work upon them.
Secondly, it proceeds alſo partly from the infidelity which is in their hearts. A naughty and corrupt heart, as it abounds with many other luſts and corruptions beſides; ſo, amongſt the reſt, with unbelief, and a doubting of the truth of God revealed, and made known in his word. It hearkens herein to Satan, rather than to God; as it did at firſt, in the firſt temptation.
Thirdly, for a meaſuring of God by themſelves. Deſpair, it is a fruit of carnal reaſon, and proceeds from that. And therefore God, to cure it, does call men to right reaſon, and the actings of that. Iſa. 1.18. Come now, and let us reaſon together, ſaith the Lord: Though your ſins be as ſcarlet, they ſhall be as white as ſnow: Though they be red, like crimſon, they ſhall be as wooll. If ye be willing, and obedient, ye ſhall eat the good of the Land. And again, Iſa. 55.7, 8, &c. Let the wicked forſake his way, and let him return to the Lord, and he will have mercy upon him, &c. For my thoughts are not your thoughts, nor my ways, &c.
That which we learn from hence our ſelves, is, to beware of ſuch a frame of ſpirit as this is, which is moſt dangerous and pernicious of all other; as that which is both moſt againſt our ſelves, and againſt God likewiſe: and ſo muſt needs be very bad, and to be avoided.
Firſt, againſt our ſelves, in two things; both in point of Grace, and of Comfort. In point of Grace, as it is moſt obſtructive to that, and does lay open the way to the greateſt wickedneſs that can be thought of: For whereas hope of avoiding puniſhment, by keeping from evil courſes, is a great reſtraint upon man's ſpirit; where this hope ſhall be taken off, by deſpairing of the goodneſs of God, there is a gap open to all licentiouſneſs, and profaneneſs, as following, and conſequent thereupon.
Then, in point of Comfort; it is much againſt our ſelves there: for thoſe that deſpair of mercy, can be filled with nothing elſe but horrour, and aſtoniſhment of ſoul. They muſt needs live in Hell it ſelf, and be tormented before their time, Thus is it againſt our ſelves.
Secondly, it is alſo moſt againſt God, of any thing elſe. Deſpair, it is the ſin which does oppoſe him in his main deſign and project in the promulgation of the Goſpel. What's God's deſign in the Goſpel, and the promulgation of it? it is to advance the free riches of his Grace and mercy, in his Son Jeſus Chriſt; to ſet forth the exceeding bowels of his love in him, 1 Tim. 1.14. Now Deſpair, and ſaying, There is no hope, it quaſhes this, and makes this of none effect at all.
All this laid together ſhould (I ſay) take us off from this deſperate diſpoſition, and teach us to truſt perfectly to the grace that is brought unto us by Jeſus Chriſt; (as the Apoſtle Peter adviſes us, 1 Pet. 1.13.) We ſhould believe the Promiſes of the Goſpel, which are made to poor ſinners upon their Repentance and turning to God, and draw out the comfort of them to our ſelves, as we have occaſion for them; and never ſuffer our ſelves to be undone and to periſh eternally; with ſaying, There is no hope, as the deſperate wretches in the Text are imply'd to do. That's the third ſenſe of the Expreſſion, as it refers to God, in calling to queſtion his Goodneſs and Truth: And ſo I have done with the firſt General part of the Text, which I propounded to be conſidered, viz. The Deſperate Concluſion, There is no hope.
The Second is the Peremptory Reſolution or Determination taken up thereupon, in theſe words; But we will walk after our own devices, and we will every one do the imagination of his evil heart.] Which paſſage is conſiderable of us two manner of waies; Firſt of all, ſimply and abſolutely in the thing it ſelf. Secondly, Reflexively or Derivatively, as coming from theſe particular perſons.
Firſt, Take it ſimply and abſolutely in the thing it ſelf: This is that which is here declared by theſe people, That they will walk after their own devices, &c. In which expreſſion there are divers things conſiderable: Firſt, as implyed, That the nature of man is very prone and ſubject to devices. This is that which is here implyed and ſuppoſed your own Devices. And it is agreeable to other places of Scripture; as Eccleſ. 7.20. God made man righteous, but they have ſought out many inventions. So Prov. 19.21. Many devices are in the heart of a man, nevertheleſs the counſel of the Lord that ſhall ſtand. Devices, and many Devices. This is that which the nature of man is very ſubject unto: Full of projects, and devices, and contrivances, which they apply themſelves to.
By Devices we are to underſtand evil Devices, eſpecially ſuch Devices as tend to evil, and to the promoting of it. Theſe are the Devices and Imaginations which are here meant. Mans brain, it is fruitful and copious: And being by nature ſinful and corrupt, is from hence fruitful in evil, and copious in deviſing and contriving of that which is naught; every imagination, or purpoſe and deſire, Col jeſſer, the whole frame of the thoughts of his heart is only evil, and that continually, or every day, Col ha-jom; as the Lord himſelf declares concerning it, ſpeaking of it in Gen. 6.5.
This is the difference betwixt the ſervants of God, and other men. When a man begins once to be good, and to have his heart changed by grace, and to become a new creature, his thoughts, and contrivances, and devices, are from hence tending to Goodneſs. The liberal man deviſeth liberal things, and by liberal things he ſhall ſtand, Iſa. 33.8. But till this good work be wrought in him, he has other devices with him; as it is here alſo expreſt in ver. 6, 7. His heart will work iniquity. And he deviſeth wicked devices, &c. Thus it is ſaid of the Gentiles (among other ſins which were raigning in them) That they were inventers of evil things, foreign, Rom. 1.30. They were not content to take evil as they found it, as it was offered and brought to their hands: No, but moreover they invented it, and found it out, and ſtudied to do ſo.
This is that which we ſhould all in a ſpecial manner be wary of. If we will needs deviſe, let us deviſe how to be good, and how to be better; how to be more uſeful and ſerviceable in the places wherein God has ſet us; how now to promote his glory, and to advance our own ſalvation, and the ſalvation of others with whom we live. Theſe are things which are worth our thoughts, and which deſerve to be deviſed by us. But as for evil and wicked devices, it becomes us to be far from them, whether conſidered as men, or as Chriſtians, and who have the Image of God ſtampt upon us. Our wits ſhould be uſed to better purpoſe, as being ordained to a better End, in the firſt conferring and beſtowing of them upon us. But that's that which we may here firſt obſerve from this expreſſion in the Text: That mans nature is prone to theſe devices, as that which is implyed and ſuppoſed.
Now further, there is here alſo expreſt the Affection which is in many people in reference hereunto: We will walk, &c. And here are divers things one after another.
Firſt, Their obſtinacy and perverſeneſs, We will walk after our own devices, &c. This is that which is obſervable in the diſpoſition of carnal men, even a peremptorineſs and wilfulneſs of Reſolution. Whatever can be ſaid to them, they are reſolved and determined in themſelves to do that which is evil. This was the caſe of this people: And ſo it is of many more of the ſame mind with them: They are ſtill roving in the world. Thus in that place before cited, Jer. 44.17. We will certainly do whatever goeth forth out of our own mouth. And ſo the place cited before in this Book, Jer. 2.25. Thou ſaidſt, There is no hope; no, for I have loved ſtrangers, and after them I will go: As who ſhould ſay, none ſhall reſtrain us.
This is a ſure Rule in matter of evil, That the more there is of the Will in it, ſo much the greater ſin. And thus it was here in this place. Theſe people they do not plead ignorance, nor they do not excuſe themſelves, as they did in the Goſpel, for their not coming to the marriage-ſupper, from ſuch and ſuch hinderances and avocations; no, but they underſtood themſleves well enough, and yet would venture upon it. There was malice and wilfulneſs in them: They would do evil, becauſe they would do it.
This is that (I ſay) which is obſervable in many more; and that from theſe Cauſes. Firſt, From the Connaturalneſs which is betwixt them and their luſts: Thus luſts are ſeemingly ſweet and pleaſing to them, and therefore they are bent upon them, and will not by any means be withdrawn or taken off from them, but are carried after them with a great deal of violence and importunity of ſpirit Thus in Jer. 8.6. No man repented him of his wickedneſs, ſaving, What have I done? Every one turned to his courſe, as the horſe ruſheth into the battel: The horſe, and the war-horſe, eſpecially which is there meant; it hath a great deal of fierceneſs and impetuouſneſs with it, whereby, when it diſcerns the battel, (though afar-off, as Job ſpeaks) it ruſhes into it: Eagerly, with a great deal of vehemence: and deſperately, with a great deal of reſolution: and dangerouſly, with a great deal of hazard, as ruſhing upon the Pikes and Guns. Even ſo, in like manner, do wicked men ruſh upon evil courſes, and the ways of ſin. They are herein like the horſe and mule, which have no understanding; and their ſins are pleaſing to them, as the battel is to ſuch kind of creatures as the horſe is.
Secondly; This obſtinacy and perverſneſs in ſin, it is grounded upon ſecurity, and preſumption. Becauſe as yet they find no hurt by their ſins, but ſcape well enough with them, therefore they are reſolv'd upon them. As, Eccl. 8.11. Becauſe ſentence againſt an evil doer is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil. If God ſhould ſtrike men dead preſently in their wickedneſs, this, it may be, would a little affrighten them: But now, whiles he ſpares them, and lets them alone, and does nothing as yet unto them; this heartens them, and encourages them in evil.
Thirdly; It does proceed from the power which Satan has over them. The Devil, he is ſaid to be the Spirit that works in the children of diſobedience, Eph. 2.2. And certainly ſo he does in a great many perſons. Thoſe who will not have Chriſt and his Spirit to reign with them, they are oftentimes in juſt judgment given up to the Spirit of Satan, by whom they are taken captive at his will. And he hurries them, and carries them on headlong to all manner of evil whatſoever. Thus it is ſaid of Judas, that the Devil entred into him. And thus 'tis ſaid of Ananias, that Satan had filled his heart. And thus Elymas the Sorcerer, he is ſaid to be a child of the Devil. Now thoſe which are ſuch, it is no wonder if they be thus bent upon ſin, as being ſuch in whom Satan himſelf rules.
Fourthly; Infidelity, and unbelief: becauſe they are not perſwaded of the truth of thoſe things which they hear and read in the word, concerning the vileneſs of ſuch courſes, and the danger which they involve them in. They think theſe things are but ſcare-crows, and bug bears, to fright children; which have no truth or reality in them. And therefore it is, that they are no more affected with them, ſo as to bear their evil ways.
Laſtly; The reaſon here in the Text: and that is, a deſperate frame of ſpirit; becauſe they think there is no hope: no hope that they ſhould be better, having ſo long been accustomed to evil: Nor no hope, if ſo-be they were better, yet that God would be gracious to them, and preſerve them from ruine and deſtruction. This is that (among other things) which makes them thus vile and incorrigible. And that's one thing, and the main here conſiderable, viz. Their obſtinacy, and perverſneſs.
The Second thing is, their conſpiracy, and combination: We will every one, &c. It ſeems it was a ſet plot and deſign amongſt them, againſt the Lord and his Prophet; even one and all. If ſome few of them had reſolved to do ſo, it had been bad enough ſo, and a very great evil that: But it ſeems they were well agreed, and they were ſo joyntly: it was every one, without exception. Sin is always ſo much the worſe, as it is any thing the more general, and univerſal: It is not an excuſe, as ſome ſometimes are ready to make it; but rather an advancement, and aggravation, as ſhewing the malignity to be ſo much the greater, and more improved. And thus it was here.
Thirdly; Here was their wilful tranſgreſſion, and ſin even againſt knowledg; for they do plainly acknowledg their ways to be evil, and yet for all that, they do reſolve and purpoſe to perſiſt in it notwithſtanding. We will every one do the imagination of his evil heart. It is not, we will do what we think in our judgment to be best. Jeremy, You think our ways to be evil, and therefore would have us to refrain them: but we are of another mind, and therefore will continue ſtill in them. But you and we are both agreed in one, that our ways are evil; and yet notwithſtanding, we are determined to go on in them ſtill, though never ſo bad. This is a fearful caſe indeed. And thus much of the words, conſider'd ſimply, and abſolutely, as they be in themſelves.
Now further, Secondly; We may look upon them in their reflexion, as coming from this people; and that is, they ſaid it. All that do ſo, do not ſay ſo; but, it ſeems, they ſaid ſo, and are ſo recorded here to have done. This may be underſtood by us two manner of ways; either in their words, or in their actions: either expreſly, and totidem verbis, with open mouth; or implicitly, and interpretatively, and by conſequence, in that which was done by them.
Firſt, Expreſly, and in ſo many words; They were not aſhamed to do this: to ſay, and declare, and to profeſs to all the world, that they were reſolved, whatever was ſaid to them, to perſiſt, and to go on in their wickedneſs. Thus, Pſal. 12.3. We read of the tongue that ſpeaketh perverſe things. And ver. 4. Who have ſaid, with our tongue we will prevail, our lips are our own; who is Lord over us? So, Mal. 3.13, 14. Your words have been stout againſt me, ſaith the Lord: ye have ſaid, it is in vain to ſerve God, &c. And Job 21.14. They ſay unto God, depart from us, &c. It is a ſad thing, when it comes to this; yet ſometimes we may obſerve it to do ſo. So much impudence there is upon men's ſpirits, as that they bluſh not to proclaim their wickedneſs with open mouth: And that's one ſenſe of the expreſſion.
Secondly; It may be underſtood implicitly, and interpretatively, and by way of conſequence. They ſaid it, namely practically, and effectively in that which they did, and which was acted by them. They ſaid to the Prophet, there was no hope, i. e. they ſo behaved themſelves, as he could conceive no hope of them, that they would ever be better. And they ſaid, We will walk after our own devices, &c. i. e. they did ſtill continue and perſiſt in them, without amendment, and reformation: and did give occaſion to believe, that they were reſolved to do ſo ſtill, even for time to come. This is the nature and quality of all perverſe and obstinate ſinners, ſuch as live in any courſe of ſin, without repentance, though warn'd, and admoniſh'd of it. They do as good as ſay, that they are purpoſed to do ſo continually: And (in the words of this preſent Text) that they will every one do the, &c.
Therefore accordingly let us hence learn to judg of them, and to diſcern them what they are: What, though they do not ſay ſo in plain terms, and with open mouth? It may be fear, and ſhame, and hypocriſy may reſtrain them from that. But as long as they do ſo, they ſay ſo; whiles they come to the preaching of the Word, are made partakers of theſe divine admonitions, hear their ſins proteſted againſt, and laid before them; and yet, for all that, ſtill go on, and perſiſt in them; and, it may be, worſe than ever before: which is commonly the effect of ſuch courſes, to be worſe by means of betterment. As long, I ſay, as they do thus, they do as good as ſpeak it, and profeſs it with their lips.
Now therefore it concerns them very much to be humbled and abaſed hereupon, as thoſe who hereby add to their iniquity; and ſo conſequently, to their condemnation. Thoſe ſins which are but ſingle only before admonition, they come to be double afterwards; and the judgment is ſo much the greater, which waits upon them. If I had not come, and ſpoken unto them, they had had no ſin, (ſays our Saviour;) that is, not ſo much, and ſo deeply aggravated: But now they have no excuſe for their ſin, Joh. 15.22. After ſo many Leſsons, and Inſtructions, and Sermons which have been preached to you to this purpoſe; ſtill to go on unreform'd, and to keep your old ways, and evil courſes; it is a thing which will admit no excuſe or apology at all for it.
And therefore look to it, leſt it bring judgment with it at he heels. The Sword of Jehu comes after the Sword of Eliſha: I have hewn them by my Prophets, and I have ſlain them by the words of my mouth, ſays God there of them, Hoſ. 6.5. And when this would not do, he proceeded to judgment againſt them: and ſo he will do ſtill, if he be not prevented. Eluam a me hanc picem gladio; I will waſh off this pitch with the Sword; as the Arabians ſpeak in their Proverb. So will God indeed do, if he be provoked unto it. We know what this is already, and therefore ſhould ſo much the more ſhun it, and thoſe things which are the cauſes of it. So much for that. And alſo of this whole verſe before us: And they ſaid; There is no hope, &c.