One Hundred Select Sermons, Old Testament · Sermon 47
SERMON XLVII.
JER. 13.23.
Can the Ethiopian change his skin? or the Leopard his ſpots? then may ye alſo do good that are accuſtomed to do evil.
There are two things eſpecially which the Prophet Jerremy, in the courſe of this Chapter and Scripture which we have here before us, does undertake to ſhew and declare to theſe People whom he had to deal withall: The one is, the ſad Judgments and Afflictions which were coming upon them. And the other is, the Cauſe, and Ground, and Reaſon of theſe Afflictions. For though there be nothing more clear and manifeſt to an impartial eye, than that Sin is the occaſion of Judgment; yet ſuch is that ſelf-love and blindneſs which is, for the moſt part, in our hearts, that where we most feel the one, yet we leaſt ſuſpect the other, but are ready a great deal rather to fret and murmur against God, than to cenſure and condemn our ſelves as we ought to do. Therefore does the Prophet here chiefly apply himſelf to this purpoſe, to prevent and correct the diſtempers of this People in this particular: He had from the 15. verſe, and ſo forward, given them warning of the evils themſelves, and told them what ſhould happen unto them. And in the verſe before the Text ſuppoſes this Queſtion coming from them, Wherefore came theſe things upon me; which accordingly he preſently anſwers, to be for the greatneſs of their iniquity; for this were their skirts diſcovered, and their heels made bare. Now becauſe that they might haply have replied, that their iniquity was no great matter; or if it were, would have gone away of it ſelf; he does therefore here ſhew them the ſetledneſs and incorrigibleneſs of it, Can the Ethiopian, &c. This is the Coherence of the words.
IN this preſent Verſe before us, we have exhibited and laid forth unto us the miſerable condition of ſin, which we may take notice of in two Branches, as may ſerve to make up to us the parts of the Text: Firſt, in its Defilement. And ſecondly, in its Intanglement. The Defilement of ſin, that we have here propounded unto us from a double Reſemblance, the blackneſs of the Ethiopian, and the ſpots of the Leopard. The Intanglement of ſin, that we have expreſt from the unmoveableneſs and unchangeableneſs of either of theſe, it being as hard, and difficult, and impoſſible to do the one, as it is to do the other; as hard for thoſe to do good which are accuſtomed to do evil, as it is for the Ethiopian to change his skin, or for the Leopard to change his ſpots.
We begin in order with the firſt of theſe parts, viz. the Defilement of ſin, in the reſemblance of the Ethiopian and Leopard, that it is of a polluting and of a deforming nature; it makes the perſon in which it is, who is fill'd and overgrown with it, ugly, and very unlovely, ſo indeed, as nothing elſe does in all the world. There is nothing which does ſo ill become a man, nor render him ſo full of ignominy and reproach, as ſin it ſelf does; there is no Ethiopian or Black-moor which is ſo unamiable in reference to the Body, as a ſinner is in reference to the Soul; and that though ye take and conſider him under never ſo many excellencies and perfections beſides, whether Corporal or Spiritual: Let it be beauty of Body, ſin it will take off from that, and cauſe a loathſomneſs and diſdainfulneſs notwithſtanding: It is like a jewel of gold (ſays Solomon) in a ſwines ſnout, where there is beauty void of grace, and fairneſs of skin without underſtanding of the things of God. Thoſe therefore that take pride, and prank up themſelves in the one without the other, they do exceedingly deceive themſelves, as being indeed moſt unlovely and deformed. So again, let it be beauty of mind, that is, of wit, and natural parts, taking the mind of man ſo; yet this ſin it will diſcolour that, and caſt a diſparagement upon it, and very frequently does ſo. How odious and abominable is a great and prodigious Wit, with a looſe and ſcandalous converſation; like a dead flie, which makes the oyntment of the Apothecary to caſt out a ſtinking ſavour, ſo is a little folly in him that is in reputation for great wiſdom, ſays the Preacher, Eccleſ. 10.1. Great and raging luſts, they caſt a ſhadow upon great parts, and take off from the comelineſs of them. Let men be what they will be, or what they can be, yet if defiled with ſin, they are ſo far forth very unlovely.
Indeed they are not ſo (it may be) in their own apprehenſion, and to the judgment of a carnal eye, that can ſee no ſuch uglineſs, and deformity, and filthineſs in ſin, as indeed there is in it: As the Ethiopians and Black-moors (to keep to the reſemblance of the Text) they do not perceive their own blackneſs, nor are much ſenſible of it; nay, they think themſelves ſo much the fairer hereupon, they count their Blackneſs their greateſt Beauty, and by how much the fouler they are in the truth and reality of their complexion, by ſo much the fairer they are in their own thoughts and conceits. Well, but this does not make them to be ever a whit the comelier in truth for all this, they are ſtill that which they are, howſoever they may imagine or apprehend: And ſo is it likewiſe with ſinful perſons, thoſe which lie under any great corruptions which prevail upon them, and are yielded unto by them, they are moſt ugly and deformed creatures.
And this they will likewiſe appear to be, and be convinced of, when they ſhall come to ſearch and examine themſelves by the perfect Glaſs of the Law of God, which has a diſcerning quality in it. Thoſe that never look into the Glaſs, they do not ſee the ſpots which are upon them, but think themſelves very beautiful, even then when they are altogether beſmeared: and ſo it is here in this particular as concerning mens hearts and lives. When people take things abſolutely for granted, without any further diſquiſition or inquiring into themſelves: When they meaſure themſelves by themſelves, and compare themſelves amongſt themſelves, as the Apoſtle ſpeaks, 2 Cor. 10.12. that is, when they judge of themſelves according to their own fancies and corrupt affections; here they may eaſily be deceived, and think better of themſelves than they are: But when they ſhall bring themſelves to the unerring Rule of the Word of God, and be tried by that; there their uglineſs and deformity will appear, and be made manifeſt to be that which it is indeed, which accordingly they ſhould be careful of, and deſirous to apply themſelves to, all that may be, that their condition may hereby be diſcerned; and eſpecially deſire of God himſelf to diſcover themſelves to themſelves, and to ſhew them ſin in the true colours of it; which when it does, they will then ſee it, and apprehend it as it is indeed, and not before: They will then perceive, that they have been hitherto miſtaken, and that howſoever they have as yet thought of it, there is no ſuch deformity as this of ſin: That this is ſuch as does moſt misbeſeem them of any thing elſe, and that however it may be with them otherwiſe, yet this is the great miſcarriage of all, which defiles the whole man, and does diſturb foreign, the whole courſe of Nature it ſelf, as is imported.
To open this Defilement and Deformity which is in ſin a little the more unto us. we may take notice (by way of amplification) of four particulars more; all which are involved in the Text, and do ſet this forth unto us. Firſt, the Inherence of ſin, it is natural, it is ſuch as the ſinner does contract from his very birth. Secondly, the Monſtrouſneſs of ſin, it is preternatural; it makes the ſinner to degenerate into a nature worſe than his own. Thirdly, the Multiplication of ſin it is various; it does ſprout and ſpread it ſelf forth into divers and ſeveral branches. Fourthly, the Extent of ſin, it is univerſal; it is ſuch as does pollute the ſinner in every part of him. Each of theſe particulars is exhibited to us in this Text, for the defilement of ſin.
Firſt, The Inherence of it, it is natural; it is ſuch as the ſinner does contract from his very birth; therefore compared to the blackneſs of the Ethiopian, and to the ſpots of the Leopard, which are both of them natural to each. The Ethiopian, he is black from the womb, and the Leopard, he is ſpotted from the birth; what ever deformity there is in either of them, it is rooted in their very nature it ſelf. Why thus now it is likewiſe with ſin, in the heart of a ſinner: See it (for example) even in him, who is ſaid to have been after Gods own heart, the Prophet David himſelf; yet he, for his nature was polluted, as we have his own acknowledgment for it in Pſal. 51.5. Behold, I was ſhapen in iniquity, and in ſin did my mother conceive me. And ſo St. Paul, another of the ſame temper, he puts himſelf there in the number, Epheſ. 2.3. We are all by nature the children of wrath, even as others. As for thoſe which are abſolutely naught. it is taken for granted in them, Pſal. 58.3. The wicked they are eſtranged from the womb, they go aſtray as ſoon as they be born, ſpeaking lies. This is their condition. In a word, it is the of condition all. Whoſoever has ſin in them (as there is none but have) that their ſin is natural to them. We are all Ethiopians by our birth, even the beſt that are. Our father an Amorite, and our mother an Hittite, as it is in Ezek. 16.2.
What does this teach us for our improvement, but from hence to be ſo much the more ſenſible of it, and affected with it, and laying it to heart. It ſhould ſo much the more humble and abaſe us in the conſideration of our own vileneſs, and make us even abhor our ſelves in duſt and aſhes. Here is that which does aggravate ſin, and make it to be exceeding ſinful: That it is a buſineſs which lies in our very bones, and is got (as I may ſo ſay) into the very ſubſtance of us. There are many which think they excuſe their ſins ſufficiently from hence, when they ſay, 'tis their nature: Alas, 'tis therefore ſo much the worſe, and the more to be diſliked in them; therefore it is more general, and therefore it is more conſtant, and therefore it is more ſpreading, and therefore it is more incorrigible; there is ſo much the greater iniquity and miſchiefs in it. If ſin were a thing which men ſell into onelyonly by chance, which were no more but (as it were) adventitious and accidental to them, there might ſomewhat more be ſaid for it; but now, whiles it is inbred and natural, it is from hence ſo much the more abominable.
Therefore let this ſerve to direct us in the proſecution of the work of Humility upon our ſoul, where to take our riſe, and where to lay our ſtreſs, when at any time we call our ſelves to an account in ſuch buſineſſes as theſe are, and that is at the ſin of our Nature; let us begin and end there; be humbled for that firſt, and be humbled for that moſt, as that which moſt calls for contrition, and humiliation from us: And herein we ſhall follow the example of other of the Saints, who have done as much afore us. As the inſtance before mentioned David, when he was caſt down before God for thoſe ſins of Murther and Adultery, which he had committed; he does not only reſt himſelf in them, but he reflects upon the ſins of his Nature, and is afflicted for that; as we have it in the place before cited: I was ſhapen in iniquity, &c. And ſo Paul he has reſpect to that likewiſe, Rom. 7.24. O wretched man that I am, who ſhall deliver me from the body of this death! That is, this corrupt nature in me, which has all the lineaments of the Old man, which it does extend it ſelf unto. This was that which the Apoſtle was ſo troubled with, and ſo ſhould we be likewiſe, eſpecially upon occaſion of any corruption breaking forth in us; we ſhould have recourſe hereunto: That where ſin takes its riſe and beginning, there Repentance may take its alſo. If the ſtreams be ſo foul and unſavoury, what may we think of the Spring and Fountain which they iſſue from? That's one Improvement to be made of it.
Again, We ſee here what cauſe we have to deſire that God would change our Nature, and beſtow New Natures upon us, while originally we are ſo deſiled: That God would give us a new heart, and a new mind, and put new principles into us, which might work in the manner of a new Nature in us. The more ſettled we are in corruption, we ſhould learn hence to be ſo much the more deſirous to be ſtrengthened and confirmed in grace: But ſo much of that firſt patticular, viz. The Inherence of ſin; it is Natural, and ſuch as the ſinner does bring with him into the world, like the skin and ſpots of the Leopard and the Ethiopian.
The Second is the Strangeneſs or Monſtrouſneſs of it; it's praeternatural; as we have ſeen it in it's Generation, ſo we may look upon it in it's Degeneration alſo: It is ſuch as turns the ſinner into a nature far inferiour to him, and worſe than his own. It alters the condition of a man's Country, turns an Iſraelite into an Ethiopian; and it alters the frame of a man's Being; turns a man into a Leopard, that is indeed, into a very Beaſt. Theſe are the Reſemblances whereby the Holy Ghoſt in Scripture laies forth ſin before us, thereby to make it the more odious to us, and to convince us of the ſad eſtate of thoſe wherein it is.
Firſt, (I ſay) It alters a mans Country, cauſes a degeneration there; and ſo is expreſt: Becauſe men do oftentimes very much pride themſelves in that, and count it a glory to them to come of ſuch a race and ſtock; therefore does the Lord ſhew that ſin does diſparage them even in this particular; inſomuch as they do not deſerve ſuch an honour to be put upon them: So that here now in this expreſſion of the Ethiopian, there ſeems to be a ſecret gird, and exprobration, and upbraiding of this people, who had ſo far debaſed themſelves by their miſcarriages, as that they had now loſt the very name of the Country whereunto they did belong. Here's Ami turned into Lo-ami, that is, my people into not my people; as it is in Hoſ. 1.9. That which was a Noble-Vine, and wholly a right-ſeed, turned into the degenerate Plant of a ſtrange Vine unto the Lord; as it is alſo in Jer. 2.21. And this we ſhall likewiſe find in divers other places beſides; as in Ezek. 16.3. When God ſpeaks of the Genealogy of that People, he will not vouchſafe to call them by Abraham, but rather by the Canaanites. And in Iſa. 1.10. He does not expreſs them by Judah and Jeruſalem, but by Gomorrah and Sodom: Hear the Word of the Lord ye Rulers of Sodom, and give ear unto the Law of our God, ye people of Gomorrah. To ſignifie thus much unto us, that God makes no account of mens Countries, where they make no account of their own waies, and lives, and converſations. Judah is Sodom, and Jeruſalem is Gomorrah, and Rome is Babylon, and London is Rome; where the ſins of one place do prevail and abound in the other: If the ſame Vices and Abominations be amongſt us which are in Judah, or Turky, or Italy, or any of thoſe Countries; we are Indians, and Turks, and Italians alſo our ſelves; though the climate or the ſcituation of the ſoil be never ſo different; yea and that alſo which is much to be obſerved, a great deal worſe. Sinners when they are tranſplanted or tranſported from one Country into another, they are worſe in that Country which receives them, than in that which conveys them. The ſins of Italy in England, are ſo much the more Italian, and an Engliſh-man Italianate (we uſe to ſay) is a Devil incarnate. Thus does ſin alter a mans Country, makes an Iſraelite an Ethiopian, and cauſes a degeneracy in him.
So again Secondly, Does it alſo alter a man's nature, and cauſe a degeneracy there likewiſe. It gives a man the quality and diſpoſition even of the beaſts, and brute creatures themſelves. And ſo does the Scripture again often repreſent it unto us, ſetting forth more deſperate ſinners by ſuch means as theſe are, of Wolves, and Tygers, and Bulls, and Bears, and Vipers, and Lions, and Leopards: To intimate thus much likewiſe unto us, how far ſin does unman us, and take away our very reaſon, and the glory of our nature from us, as indeed it does, tranſforms us into meer Swine themſelves; like Circe's Cup, makes us like ſo many Tygers, and wild creatures that run about in the Forreſt. And that as we may conceive of it, eſpecially in two particulars: Firſt, As to matter of Underſtanding: And Secondly, as to matter of Affection; ſin-it does cauſe a brutiſhneſs in either of theſe: For the Underſtanding firſt; it does mightily beſot that, and take it away there where it prevails; and ſo has been confeſt by thoſe who have beſt underſtood it. It is that which the Prophet David delivers in general concerning all: That man being in honour, and not underſtanding, is like the beaſts that periſh; in Pſal. 49.20. And it is that which he delivers in particular concerning himſelf, when a temptation prevailed upon him: So fooliſh was I, and ignorant, I was as a beaſt before thee. And ſo in like manner the Wiſe man argues, Surely I am more brutiſh than any man; I have not the underſtanding of a man. And then, as for the Judgment, ſo for the Affection; ſin it does inbrutiſh here; it makes men cruel and ſavage like to beaſts; Homo homini Lupus, one man…s a Wolf to another, that is ready to deſtroy and devour. There's no ſuch cruelty and fierceneſs like that of men where it does once prevail, and take place in the heart, with opportunity for the venting of it, and putting it into execution. Thus does ſin even alter a man's nature: And ſo ye have alſo the ſtrangeneſs and monſtrouſneſs of it; it degenerates, and debaſes, and puts the ſinner far be low himſelf, and makes him an Ethiopian and a Leopard.
The Third is the Multiplication of it: Its various, expreſt here by the Leopards ſpots, which are many and numerous, and ſo it is likewiſe with ſinners; there are divers ſorts and kinds of it: Its a beaſt of divers colours, and divers marks, and ſpots which are upon it, ſo many, as it is hard to reckon up the number of them: we ſhall find a good large Catalogue in Gal. 5.19. where the works of the ſleſh are made manifeſt; and when all's done, the Apoſtle is fain to cloſe it, and to make it up with an &c. at laſt, as leaving many more behind, which as yet he had not mentioned There are ſinners belonging to every calling, to every condition, to every relation, to every temper and conſtitution whatſoever; and when one is any thing proſtrated, another riſes up in its place, and ſupplies the room of it.
This ſhews what cauſe Chriſtians have to be jealous and ſuſpicious of themſelves; and not at any time to be ſecure; for as much as they are alwaies in ſome danger and hazard or other; if not in this kind, yet at leaſt in that they are never abſolutely free; nor can promiſe themſelves ſo to be in this reſpect, and that in regard of the variouſneſs and multiplicity of ſin, which has ſo many windings and turnings in it, and does one way or other enſnare them. There are not more ſpots in a Leopard, than there are luſts in a corrupt heart: And that's the Third thing, the Multiplication.
The Fourth is the Ʋniverſality or Extent; it is a deformity in all the parts, not one excepted; ſo is the ſpots of the Leopard; and ſo alſo is the Blackneſs of the Ethiopian: Nay then (if ye go to that) it is a little more; for the Ethiopian, though his skin be black, yet his teeth in the mean time are white; and though perhaps he may be ill-coloured, yet he is ſometimes well-featur'd for all that; though he be black, yet ſtill he may be comely; but a ſinner he is not ſo, his very ſhape and figure is ill-favour'd; he is nothing elſe but uglineſs and deformity: And ſo does the Scripture repreſent him, and ſet him forth unto us. My heritage is unto me as a ſpeckled Bird, Jer. 12.9. Spots they are and blemiſhes, ſporting themſelves with their own deceiving, whiles they feaſt with you, 2 Pet. 2.13. So in Jude epiſt. v. 12. Theſe are ſpots in your feaſts of Charity, &c. Evail men are ſtill preſented as ſpots, and as ſpotted all over.
Again, on the other ſide, good men are freed from theſe ſpots: Thou art all fair my Love, and there is no ſpot in thee, ſaies Chriſt to his Spouſe the Church, Cant. 4.7. Not having ſpot or wrinkle, or any ſuch thing, in Epheſ. 5.27. Found without ſpot, and blameleſs, 2 Pet. 3.14. Keeping himſelf unſpotted from the world, James 1. ult. And hating even the garment ſpotted by the fleſh, Jude v. 23. Look as Grace it extends it ſelf through the whole man (I pray God ſanctifie you wholly, 1 Theſ. 5.23.) So alſo does ſin too, it makes a man univerſally ſinful and polluted in every part and member of him without any exception, from the crown of the head to the ſole of the foot, Iſa. 1.5. The whole frame, or all the imagination of the thoughts of the heart of man is evil, and only evil continually, Gen. 6.5.
Now lay all theſe things together, Sin for the riſe of it, it's natural; for the effects of it, it is praeternatural; for the improvement of it, it is various; for the extent of it, it is univerſal: And what a wretched and miſerable creature is a ſinner all this while! how full of ſilthineſs, and uglineſs, and pollution, and abſolute defilement! who can now fall in love with himſelf, and be proud of any excellency which is in him otherwiſe, whiles he lies under ſuch diſparagements as theſe are, notorious debaſements! I beſeech ye let us ſeriouſly conſider of theſe matters, and lay them to heart: Let us not look upon theſe things as meer metaphors, and expreſſions, and reſemblances, and rhetorical enlargements, but as carrying a manifeſt truth and reality in them; let us believe them, and be affected with them, anſwerably to the ſeriouſneſs of them.
And further, let all this carry us ſo much the nearer and cloſer to Chriſt, and cauſe us to admire ſo much the rather Gods free Grace and Goodneſs in him, who is ſet forth as a Propitiation for ſin, and is that Lamb of God which takes away our ſins from us. The uſe of the vileneſs of ſin, and the filthineſs which is in that, is not only to make it ſelf loathſom and odious to us, but occaſionally to make us in love with that which is ſo far, oppoſite and contrary thereunto. The end of aggravating of ſickneſs, is from hence to advance our Phyſician, and to make us in love with that means which is appointed for the recovery of us, which is the Goſpel, and the Grace of God in Chriſt. All Declamations againſt ſin they tend to this, and ſo they ſhould be entertained by us; otherwiſe they are no other but meer ſounds and words to no profit. And therefore whenſoever (as now we do) we hear of ſuch things as theſe againſt it, and againſt our ſelves for it, it ſhould have this work and efficacy upon us, as to hate and deteſt ſin it ſelf ſo much the more, and be humbled in our hearts; ſo to bleſs and praiſe God for him who has freed us from it; and to repair and to have recourſe unto him for this purpoſe: And ſo now I have done with the firſt General part of this Text, which is the Condition of Sin, in the Defilement, expreſt in the blackneſs of the Ethiopian, and the ſpots of the Leopard.
The Second is of Sin in its Intanglements, expreſt in the Ʋnmoveableneſs and Ʋnchangeableneſs of either of theſe: As the Ethiopian cannot change his skin, or the Leopard his ſpots, no more can thoſe which are accuſtomed to evil, do good. In which preſent paſſage before us, we have again two things more: Firſt, the qualification of the Perſons, theſe which are accustomed to do evil. Secondly, The invincible neceſſity which is upon them, that they cannot do good.
For the firſt, the qualification of the Perſons; that we have expreſt to us in theſe words, Ye which are accuſtomed to do evil; yet this is a little too narrow, it being in the Original Text of ſomewhat larger ſignification than our own Tranſlation ſeems to carry it; for there it is, taught to do evil, as ye have it alſo in the margent of your Books. In the Hebrew, [Lim… ̄dhe hareang Edocti ad malum] Thoſe which are taught to do evil, it is hard for them to do that which is otherwiſe. Now this, men may be ſaid to be eſpecially three manner of ways: Firſt, by Doctrine. Secondly, by Example. And thirdly, by Practiſe. Where though the latter be onelyonly here mention'd in our Engliſh Bible, expreſt by cuſtom, and it may be is chiefly intended in the ſcope of the Text, (which therefore we ſhall ſtand longer upon when we come unto it) yet the two other are queſtionleſs included, and may very well be taken in which it, to make up the ſenſe, which therefore we ſhall lightly touch upon, and ſpeak a word or two unto them.
And firſt, to begin with the former, namely, that of Doctrine and Instruction, which are taught to do evil ſo; this is properly teaching, and has therefore the name of it put upon it, and 'tis appliable to this buſineſs of ſin. There is a great deal of ſuch teaching as this is oftentimes in the world, a Talmnd as to matter of iniquity. Thus in Matth. 5.19. Whoſoever ſhall break one of the least of theſe commandments, and teach men ſo to do, he ſhall be call'd the leaſt in the kingdom of heaven. So Tit. 1.11. Teaching things which they ought not for filthy lucre's ſake. And Mark 7.7. Teaching for Doctrine the commandments of men. There is a great deal of ill teaching in the world now and then, and ill-learning alſo following thereupon; people are here very quickly taught, ſo capable and apprehenſive are they: yea, they ſeek to themſelves teachers to this purpoſe, and Leſſons alſo, as we have it in 2 Tim. 4.3.4. The time will come when they will not endure ſound doctrine, but after their own luſts ſhall heap to themſelves teachers, having itching ears. And they ſhall turn away their ears from the truth, and be turn'd into a fable. Teachers after their own luſts; that is, ſuch Teachers as, by their Doctrine, do nouriſh and ſtrengthen their luſts in them, as many Teachers and Doctrines do. There are divers and ſundry Teners and Opinions, which have very great influence upon the life for the perverting and corrupting of it; and thoſe which are tainted with them do much miſcarry in that particular; yea indeed, they cannot well do otherwiſe, as it is here implied in the Text. Thoſe which are thus taught to do evil, cannot do good, there is an impoiency, and there is an indiſpoſition upon them to all good, and proneneſs to all manner of evil. This is the condition with them. There is nothing more leading and conducing to a vitious life, than is the infuſion of unſound Principles, and the ſucking in of erroneous Opinions, eſpecially ſuch as they may be for the nature and kind of them: As in Popery, and Pelagianiſm, and Antinomianiſm, and ſuch as theſe. Thoſe which are taught and principled thus, they muſt needs miſcarry. If they do not always actually break forth into the very enormities themſelves, yet they have that within them which does carry them to them; and whenſoever they have an opportunity for them, they are in great hazard and danger of them. This ſhews what great cauſe we have to be advis'd, and take heed hereunto; to be careful what we teach, and what we learn, (eſpecially we which live in theſe places of Teaching and Learning, the Schools of the Prophets.) It is a matter of great concernment both to our ſelves and others, as to the regulating of our lives and converſations. How can ye which are taught to do evil, do good? that is, taught in a way of Doctrine and Inſtruction. That's the firſt Explication.
Secondly, In a way of Pattern and Example; Which are taught ſo. Such a kind of teaching as this is, there is alſo ſometimes, yea, and that no leſs effectual than the other, if it be not more. That which men ſee to be done and practiſed before their eyes, they do the more eaſily fall into to do it, and in nothing ſooner than in ſin: Here, wickedneſs is taught, There, where it is ſeen; not onelyonly as acted upon the Theatre, but eſpecially as acted in the life; which has been the reaſon why ſome of the very Heathen have withdrawn their children from beholding the miſcarriages of their ſervants, leſt ſeeing them, they ſhould be tainted with them. It is a dangerous thing to converſe in places of ſcandal, and ill example, and to be preſent in evil ſociety. Here ſin is quickly learnt, and 'tis not eaſily un-learnt where it is ſo; it is a very hard and difficult matter to eſcape the temptations of it, and not before one's aware to be involved in it. How can ye which are taught to do evil, do the thing that is good? that is, taught by evil patterns and examples. That's the ſecond Explication.
The third is by Practiſe and Ʋſe, which are taught ſo; that is, as 'tis here in our own Tranſlation, Which are accuſtomed unto it. Uſe, it makes perfect; and as in other things, ſo alſo in ſin, which the more that any are exerciſed unto, the more prompt and ready they are in it. There is an Art even in wickedneſs it ſelf, although a bad one; and therefore we read of ſome who are wiſe to do evil. This (as others) is got much by practiſe; thoſe which are but young beginners, they are Bunglers as it were at it, and they go about it with ſome kind of awkneſs, and difficulty, and averſneſs unto it; eſpecially as their education at any time has been better and more Religious than others: when ſuch as theſe do firſt of all enter upon ſinful courſes, they are not ſo expert and expedite in them as one would think they ſhould be, but do a little ſtop at them; Swearing, and Drinking, and Gaming, and ſuch ſins as theſe, they do ſome what ſtick with thoſe ſometimes, who have been better taught: but now after a little while, when they have been uſed and accuſtomed unto them, they now grow experienced in them, and are carried to them with a great deal of violence and importunity of affection: They drink in iniquity as water, and they draw on iniquity as with cart-ropes, and they commit all uncleanneſs with greedineſs; and they do evil with both hands earneſtly; they turn unto their courſe, as the horſe ruſheth into the battel, &c. Theſe are the phraſes and expreſſions which the Scripture puts upon them. Here in the Text it is ſaid of them, that being ſo accuſtomed to do evil, they now cannot do good. This for the Qualification of the Perſons.
Which leads me now to the ſecond thing conſiderable here in this paſſage, namely, the Invincible neceſſity which follows upon cuſtom in ſin; thoſe which are uſed unto it, they know not how to free themſelves from it. Ye may as ſoon waſh a Black-moor white, or ſcrape off the ſpots of a Leopard, which are expreſſions of Labour in vain, as ye may reduce an habituated ſinner. To open this Invincible Neceſſity and Tyranny of accuſtomed ſin ſo much the better unto us, we may take notice of it in two particulars whereof it conſiſts: Firſt, in an impotency to good. And ſecondly, in a precipitancy unto evil. Each of theſe are here implied, though but one expreſt. Cuſtom in ſinning, it is both obſtructive, and likewiſe provocative; it hinders men, and takes men off from good, that they cannot do that; and ſo it alſo furthers men, and puts men on to evil, that they can do nothing but that. Each of theſe are the inconveniences of evil cuſtom, and accordingly to be conſidered by us.
Firſt, Impotency to good, that is here expreſt in the Text, which it is ſaid, that ſuch as theſe they cannot do; they cannot do good. Take a man that lives in a vile and ſinful courſe, and his heart is off from all good whatſoever, he has no mind not liſt unto it, cannot pray, cannot read, cannot hear, cannot communicate, cannot ſanctifie a Sabbath, cannot perform any duty of Piety or Religion which is required of him, but is very backward and averſe thereunto. Or if it may be he may come off to the bare work, and outward performance, yet his heart is altogether flat and dead in it; he has no life, no ſpirit at all in him, nor favour or ſpiritual relliſh of that which he goes about, but is as 'twere out of his Element. Nay further, let it be one who has ſome beginnings of Grace in him, and who is in ſome manner changed by the Spirit of God; yet ſo far forth as he has any ſin, which is prevailing and domineering in him, ſo far forth will his heart and Soul be much averſe and indiſpoſed to any goodneſs, and he will find a great deal of difficulty in himſelf as to the managing of it. Ye know how it was with David, a man (as I ſaid before) after Gods own heart, whilſt he lay ſtill in thoſe great ſins whereof he was guilty, how his heart was from hence out of frame and temper as to that which was good; and therefore when he begins to recover, and to come to himſelf, he prays to God for a clean heart, and a new ſpirit to be beſtowed upon him; and then he could teach tranſgreſſors the ways of God, which before he could not do in that manner as he ought. As Paul ſays of himſelf, The good which he would do, he could not do. And as he tells the Galatians, Ye cannot do the things that ye would; that is indeed, that ye ought. This is the great thraldom and ſlavery which ſin brings men into. Men may do that which is good materially, though evil; but not good formally.
Secondly, There is precipitancy to evil; that's another thing here conſiderable, and is impli'd, though it be not expreſt, as we may ſee, if we make up the compariſon in its full force; for the ſtrength of the ſenſe runs thus: As the Ethiopian cannot change his skin, but as he is black, ſo will he be black ſtill, and never but black: And as the Leopard cannot alter his ſpots, but as he is ſpotted, ſo will he be ſpotted ſtill, and never be otherwiſe: In like manner is the caſe with ſuch a perſon as is accuſtomed to do evil; ſo he does, and ſo he will do continually, and never give over. A man that's rooted and confirm'd in ſin, by daily and conſtant practiſe, it is an hard matter ever to wean him, or to pull him from it; he has (upon the point) taken up his courſe, which he will hold on, and perſiſt in, to the end: His heart is fully ſet in him to do evil, as ye ſhall find that expreſſion uſed by the Preacher, Eccleſ. 8.11.
The ground of this prevalency of Cuſtom, is the fixedneſs and ſetledneſs of it, it being, as it were, a ſecond Nature, which is ſure and conſtant to its Principles. Naturalia non mutantur; Thoſe things which are natural, are unchangeable; and this cuſtom ſeems to be, and therefore compared to thoſe things, which what they are, they are by a Natural impreſſion upon them; as it is with the fore-mentioned reſemblances which we ſpake of before. Cuſtom in ſin, it breeds an habit, and that is ſuch as it is not eaſily removed; foreign, but is as radicated as Nature it ſelf.
The uſe which we may make of all this to our ſelves, is briefly this: Firſt, take heed of any thing to do with ſin at firſt. What Solomon ſays of ſtrife, it holds good as to any other miſcarriage, The beginning of ſtrife is as when one letteth out water; therefore leave off contention before it be medled with, Prov. 17.14. The ſame we may ſay to this purpoſe concerning ſin, Principi…s obſta, ſtop it in the very beginning, and the firſt entrance upon it of all; if we do not, we know not where we ſhall make an end after we have begun, but are in danger of proceeding from one degree of wickedneſs to another; from luſt to conſent, from conſent to act, from act to cuſtom, and from cuſtom to hardneſs of heart; which being brought to the perfection of it, as the Great Tranſgreſſion of all, proves unpardonable. It is a good and ſafe courſe for a Chriſtian not to think ſlightly of any ſin at all, though never ſo little, for leſſer ſins make way for greater, and beginnings make way for proceedings in ſuch perſons as dare to venture upon them. Take heed, brethren, ſays the Apoſtle, leſt any of you be hardned through the deceitfulneſs of ſin, in Heb. 3.13. and it is good counſel, for ſin will harden, where at any time our hearts are enclined and carried unto it; yea, and it will entice too, and bring the ſinner from ſnare to ſnare, till it has quite undone him, and overwhelm'd him in abſolute deſtruction. There are many people which are ready to think, when they make bold with ſuch and ſuch evil practiſes as the occaſions which tend unto them, that they will certainly go no further: Alas! when they are once got into the briars, they do not know how to get out, or to expedite themſelves, but, like thoſe which run down the hill, they are at the bottom before they are aware. We ſee it again in the example of David, who when he had once begun, he had almoſt never done, but was miſerably perplexed.
Again, ſecondly, If any ſhould perhaps by chance fall into ſin at the firſt, yet, as near as they can, let them not ſtay and abide in it ſtill, but haſten out of it as ſoon as may be. Shall we continue in ſin, ſays the Apoſtle? God forbid; No, but as thoſe which are out of their way, and perceive and know themſelves to be ſo, they get into it as ſoon as can be, becauſe every ſtep which they take otherwiſe, leads them ſo much the further from home than they were before. Even ſo ſhould it be here with us as to the ways of Godlineſs and Religion, where we find our feet any thing to ſlip and turn away, be careful preſently to rectifie them, and bring them into rights again. Lift up the hands which hang down, and the feeble knees, and make ſtraight paths for your feet, leſt that which is lame be turned out of the way, but let it rather be healed. Heb. 12.13.
Again further, thirdly, Take heed of Relapſes, and falling back to ſin again. If ſin be ſuch a Tyrant as it is, and eſpecially a ſlave in ſin, let then thoſe which are in any meaſure delivered and freed from the Tyranny of it, take heed of coming within the compaſs and ſnares of it again: For who, being ſet at liberty from impriſonment or captivity, or any great bondage, would willingly return to it again, and undergo the miſeries of it? Eſpecially if we ſhall alſo further conſider, that in this caſe it proves a great deal worſe than it was before, for ſo it does. Thoſe which are any thing accuſtomed to do evil, they are in great bondage; but thoſe which are ſo after ſome freedom from it, are in the greateſt thraldom and bondage that may be, and the caſe is a great deal worſe with them than it was before: thoſe that have broke themſelves of ſome cuſtom, and do again fall into it, they are for the moſt part very miſerably intangled with it; as the Apoſtle Peter hints unto us in 2 Pet. 2.20, &c. If after they have eſcaped the pollutions of the world through the knowledge of our Lord Jeſus Chriſt, they are again intangled and overcome, the latter end is worſe with them than the beginning, &c. Satan, and their own luſts, do, in ſuch caſes, ſet more violently upon them than ever they did, and driving them headlong into perdition it ſelf. So dangerous is any evil cuſtom re-aſſum'd and taken up again; and the habits of ſin return'd to, and revived in us; for which cauſe we are to take heed of it. But when is ſin come to an habit? or how may this be diſcern'd by us ſo to be? In brief, we may know it by the conſideration of three particulars, which makes it up: Firſt, Frequency. Secondly, Facility. Thirdly, Delight. Theſe three are conſiderable in an Habit, which when ſin is once come unto, it is then diſcovered to be habitual.
The Firſt: I ſay, is Frequency: when it is often and familiarly committed, then there is an habit of it contracted. This is properly, and in the firſt acceptation, cuſtom in ſinning, when men act it again and again, and renew the commiſſions of it time after time. This is that which many do, and they that do ſo, are hardly taken off from it. foreign, ſays the Philoſopher, That which is often, is next to that which is always, and it very ſuddenly falls into it. Thoſe therefore that find themſelves thus, yea, though onelyonly in deſire and inclination, their corruption does ſo far forth proceed from an habit in them.
The ſecond is Facility. An habit, as it makes a man to do any thing again and again, ſo it makes one expedite in the doing of it, to do it with a ſleight. When therefore it is thus with men in ſin, they are habitual in it. In 1 Joh. 3.9. it is ſaid of him that is born of God, that he doth not commit ſin, foreign, that is, he does not make a trade of it, he does not do it as his proper work, or that which he is train'd up unto, becauſe he is born of God, that is, has another principle in him, which does diſpoſe him, and incline him, and carry him another way, and does indiſpoſe him hereunto. But now with an unregenerate heart it is far otherwiſe; ſuch an one as this is, he has learned the art and trade, as I may ſo call it, he is very prompt and ready at it.
The third is Complacency and Delight. Thoſe that work out of an habit, they work with a great deal of pleaſure and contentment in that which they are about. And thus it is likewiſe with an habituated ſinner, there is nothing which is more pleaſing to him than ſin is. They count it pleaſure to riot in the day-time, 2 Pet. 2.13. And, They delight in lies, Pſal. 62.4. When wickedneſs comes once to this height, it is then come up to a ſad condition, in thoſe who are corrupted with it, and it then proves very hard and difficult to wean them or reclaim them from it. And ſo much therefore for that point, to wit, the Invincible Neceſſity which lies upon an accustomed ſinner.
But now for the further unfolding of this Text ſtill unto us, it may not be amiſs for us to conſider how far forth this is true; for this at the firſt hearing ſeems to be a very uncomfortable Doctrine, that an accustomed ſinner is unreclaimable, and ſeems to carry a great deal of diſheartning and diſcouragement in it: For what ſhall then become of all thoſe, who have been any thing enured to ſin, and for a while perſiſted therein? what? are they altogether loſt? and is there no hope of recovery of them, but to remain ſtill as they are? What may we think of ſuch a point as this is? For anſwer hereunto therefore, we muſt know how this is to be underſtood, that we may rightly conceive of it: and that is, that it be not taken abſolutely, and peremptorily, but with due limitation. If we ſpeak of it ſimply, and ſtrictly, ſo indeed it is not altogether impoſſible. It is a thing which, in it ſelf, may be done, and there is one that can do it; that can reduce, and reform, and reclaim even an habituated offender. Who can bring a clean thing out of an unclean? ſays Job, ſurely not one. That is, not one man; yea, but there is one God that can do it, and can do it effectually. As, Matth. 19.26. With men this is impoſſible, but with God all things are poſſible. The Lord, when he ſets in by his powerful and converting Grace, he is able to bring all theſe things in frame, and rights again: He can change the skin of the Ethiopian, and take away the ſpots of the Leopard; and make the moſt notorious ſinner (if he ſo pleaſe) to be a very good Chriſtian. He ſtands not upon the Countrey, but can remove the diſparagements of that; nor he ſtands not upon the nature, but can take away the ſtubbornneſs of that. And there are inſtances and examples enow of his power to this purpoſe: In Manaſses, in Paul, in the Jaylor, in Mary Magdalen, &c. He can turn an Ethiopian into an Iſraelite, and a Leopard into a very Lamb; and he has done ſo many a time. In Iſa. 11.6, 7. It's made the conſequence and effect of Chriſt's Kingdom, and the preaching and diſpenſation of the Goſpel: That the wolf ſhall dwell with the lamb, and the leopard ſhall lye down with the kid. And in Pſal. 68.31. Princes ſhall come out of Egypt, Ethiopia ſhall ſoon ſtretch out her hands unto God. If ye look but into the 8th of the Acts, ver. 27. ye ſhall there find a plain and remarkable inſtance of it; of an Ethiopian changing his skin, upon occaſion of the preaching of Philip: and many more there are of that nature. So that the thing it ſelf is not (I ſay) altogether impoſſible, but done it may be. The Lord is able, by his Almighty power, to bring it to paſs; who therefore may very confidently, and comfortably be repaired unto for it, as any have occaſion to do it, for thoſe whom they are intereſted in, and do belong unto them, in any condition or relation whatſoever. But when 'tis expreſt here under ſuch repugnances as theſe are, we muſt take it with this explication: Firſt, Can he do it? i. e. can he of himſelf do it? it is not done by a man's own skill, and power, it is a work of Heaven. Secondly, Can he do it? i. e. can he eaſily do it? It is not done with a meer ſleight, or turn of the hand; it is a work of difficulty.
Each of theſe limitations are implyed: And Firſt, of the former; He cannot do it, that is, he cannot do it of himſelf. An unregenerate perſon, or ſuch an one as is accuſtomed to evil, he cannot alter his own heart, or courſe. This is one thing here implyed; as the ſame Prophet alſo elſe-where: O Lord, I know that the way of man is not in himſelf; it is not in man that walketh, to direct his ſteps, Jer. 10.23. We ſee here the impotency of nature, and the inability of free-will to the doing of any thing which is good. It is poſſible for the heart to be chang'd, but this is not within its own power. Therefore it is worth our obſerving; that it is not ſaid here; Can the Ethiopian's skin be changed? in a paſſive expreſſion; but, can the Ethiopian change his skin? in an active: that is, can he do it himſelf, and by his own power? No, he cannot do it. We are not able to think any thing of our ſelves, our ſufficiency is of God, in 2 Cor. 3.5. And it is he which worketh in us both to will and to do of his good pleaſure, Phil. 2.13. We can no more alter our corrupted nature, than we can our created: no more make our ſelves of bad, good; than we can of men, Angels. We can no more convert our ſelves, than we can create our ſelves; give our ſelves a ſpiritual being, than we can a natural; nor raiſe our ſelves from the death of ſin, than we can from the death of the grave. That's the firſt limitation.
Secondly; He cannot do it, that is, he cannot eaſily do it; it is a buſineſs of ſome work, and labour, and which carries ſome difficulty in it: the reclaiming of ſuch an one, which is uſed and accuſtomed to any ſin; yea, and that even there, where there is ſome work of Grace wrought in the heart, and ſo ſome ability conferr'd and beſtowed in order hereunto, yet the thing is not ſo eaſily brought to paſs. Thoſe that let themſelves looſe to any evil, or vitious cuſtom, it coſts them a great deal of pains with their hearts, ere they recover, and get up again. Naturam expellas furca licet uſque recurret; Still there will ſomewhat ariſe, and bubble up, of the old corruption in them.
The ground of this difficulty (if we would know it) lies in this: Firſt, becauſe Satan will be very buſy in the preſenting of his temptations; where he has a long time conquered, and prevailed, he will not eaſily there go over his hold, but will keep his ground as long as he can, and will not endure to be diſpoſſeſt, without a great deal of trouble.
Secondly; Luſt, in the heart of man, will alſo have its courſe and vent, and being unhappily wrought into the ſoul, will work forth, and ſhew it ſelf, as there is any occaſion for it ſo to do; eſpecially when the object is ſtrong, and enticing, which is propounded unto it. The fleſh luſts againſt the ſpirit, &c. ſays the Apoſtle, Gal. 5.17.
Thirdly; Grace is oftentimes aſleep, which ſhould ſuppreſs, and keep ſin down, and reſtrain it from breaking forth. And when that is ſo, ſin, and the fleſh, takes occaſion to work in the room, and place of it. Theſe are the reaſons why ſin, where 'tis rooted and habituated, is not ſo eaſily removed. And thus much of thoſe Points and Doctrines, which are mainly intended as the chief ſcope of the Text.
Now, beſides theſe, there are divers others which are collaterally obſervable: from it, and which do alſo implicitly lye in it. As to inſtance in one or two of them: Firſt, obſerve here thus much; that it is not enough for us to abſtain from evil, but we muſt likewiſe do good. This we may gather from the manner of the expreſſion here before us: According to the proper manner of ſpeaking, the words ſhould have run thus: How then can thoſe, which are accustomed to do evil, ceaſe to do evil? but the Holy Ghoſt was not content with that, to ſay no more but ſo; and therefore he adds likewiſe further; to do good: why? and upon what account? namely, that hence he might teach us what is required, and expected from us. This we ſhall find alſo in other Scriptures; as Pſal. 34.14. Depart from evil, and do good, &c. Iſa. 16.17. Ceaſe to do evil, learn to do well. Rom. 12.9. Abhor that which is evil, cleave to that which is good, &c. Still we are put upon this practice of vertue, as well as upon the abſtaining from vice; and doing good, as avoiding of evil.
Therefore this meets with your negative Chriſtians, which are always harping upon this, that they are inoffenſive, and do no no hurt; like the Phariſee there in the Goſpel, that he was not as other men; no Extortioner, no Thief, no Adulterer, nor even as the Publican. Well, but what are they in the mean time? and what good do they do, according to thoſe abilities and opportunities which are afforded unto them? This would be demanded of them, as being that which God himſelf does look for. That's one thing which we may here obſerve by the way.
Again, Secondly, obſerve thus much; That ſins of commiſſion, they have ſins of omiſſion in them. They that do that which they ſhould not, they neglect to do that which they ſhould. This is alſo in the Text; for ye ſee here, that they which are accuſtomed to do evil, they are taken off from doing good: the one, it ſtill follows upon the other, and ye ſhall always obſerve it. And that upon a threefold account, which may be rendred as an occaſion of it. Firſt, they want the opportunity. Secondly, they loſe the ability. Thirdly, they betray the aſſiſtance.
They want the opportunity. Firſt, we may obſerve that. Thoſe which are much in ſin, they have little leiſure to any thing elſe; they are ſo addicted, and given to their vile and vicious courſes, that they have no time for any thing beſides; they are ſo hot in the purſuit of their luſts, that they cannot mind thoſe things which are better, and contrary to them. Hence it is that evil men do ſo delay, and put off their repentance, or any other good work which is to be done by them.
Secondly; They loſe the ability: If they had time and leiſure for good, yet they have little ſtrength or power unto it, which is eaten out by the ſtrength and prevalency of luſt and corruption in them, as I, in part, intimated in a point before. Every new ſin, as it encreaſes the habit of evil; ſo it weakens the habit of good in us.
Thirdly; They betray their aſſiſtance: for God himſelf, in ſuch caſes, does withdraw his Grace from them, which ſhould be helpful to them in that which they undertake. The Spirit of God being grieved by them, through their miſcarriages; it will likewiſe grieve them again, by his own deſertions. Which made David ſo much to cry out, as we find him to do there in the Pſalm: Caſt me not away from thy preſence, and take not away thy holy Spirit from me, Pſal. 51.11.
The conſideration of this ſhould ſtill make us ſo much the more wary, and ſhy of ſin, and of doing any thing which is evil, and unlawful: foraſmuch as it involves, and contracts a double guilt with it; not only that which is conſequent, and attendant upon the commiſſion of ſin, but alſo upon the omiſſion of duty. As we muſt not only abſtain from evil, but we muſt alſo do good; ſo as we deſire to do good, we muſt be careful to abſtain from evil: For theſe two, they go together; Sins of commiſſion, have ſins of omiſſion in them. That's a ſecond obſervation.
Thirdly; Obſerve alſo further this; That no man can do any good, till his nature be firſt changed, and altered in him. There muſt be a rectitude of principles, before there can be a rectitude of actions: we muſt be firſt of all good our ſelves, before good can come from us. This is alſo plainly in the Text: for mark how the Prophet here ſets it; Can the Ethiopian change his skin, &c. then may ye alſo, which are thus and thus, do that which is good. As who ſhould ſay, when thoſe which are accuſtomed to the doing of evil, are once changed, and renewed in their natures, then good may be done by them; but becauſe that is ſo difficult, therefore this, ſo contrary, is impoſſible. Accuſtomed, and habituated ſinners, they cannot do good: why? becauſe they abide ſtill the ſame which they were before, in their natural condition; there's no change, or alteration at all, which is wrougth in them.
And this is grounded upon that common rule and obſervation: Orta atteſtantur principiis, & effectus non excedit virtutem ſuae cauſae: No man gathers grapes of thorns, or figs of thiſtles, in the words of St. James: or, if ye will, in the words of our Bleſſed Savious; An evil tree bringeth not forth good fruit. Whether ye take it for an evil man, or an evil heart, which is the condition of every one by nature. Men are taught to do evil, from their principles, and the corruption of nature which is in them. Look as created nature teaches the creatures ſuch actions as are ſuitable to their particular kinds; ſo corrupted nature teaches wicked men ſuch actions as are ſuitable to their wicked condition. We would wonder to ſee ſuch wickedneſs as there is ſometimes in the world, and might ask who teaches it? but that herein we have anſwer from corrupt nature it ſelf; this ſuggeſts ſuch lewdneſs to them. Whiles they ſin againſt nature, in the creation of it; they ſin from nature, in the corruption of it.
Secondly; By Doctrine: Corrupt opinions cheriſh corrupt principles, and improve them ſo much the more. So the Apoſtle tells us; that without Faith it is impoſſible to pleaſe God: the work whereof does imply a change.
And therefore we ſhould ſtill look to this, in all we do: That our hearts be right in it, and that whatever comes from us, flow from a ſpirit and principle of Grace and regeneration in us, which will make it to be of the true ſtamp and character indeed, and alſo acceptable, and well-pleaſing to God; who will ſtill own his own work in us. We ſhould not ſatisfy our ſelves in the multitude of performances, and the doing of ſuch things which are only good in their own nature, and for the matter and ſubſtance of the action; but deſire and endeavour that our own conſciences may be upright, and ſincere; that whatſoever we do, we may do it in God's ſtrength, and likewiſe to his glory. Otherwiſe they will find no acceptance or approbation with God at all, but he will reject them, and caſt them away from him, as things which he does abhor. Thus we ſhall find him to do there, in Iſa. 1.12, 13. &c. Bring no more oblations, incenſe is an abomination unto me, &c. And ſo probably alſo here in this place. It is likely theſe people in the Text, that they did many good things, for the matter of them: and yet, ſays the Lord here of them: How can ye do any good? Theſe, and the like obſervations may we gather from theſe words in general, as they lye in themſelves. Now further; We may likewiſe (if we pleaſe) look upon them reflexively, and as coming from the Prophet himſelf. And here there are theſe things in them, which may be obſerved, and taken notice of by us.
Firſt; The Prophet's confidence and aſſurance of that which he did deliver; he ſpeaks it with a great deal of boldneſs, and freedom, and certainty of mind in that which he ſpeaks, concerning the thraldom and captivity of accuſtomed ſinners: Therefore it ſeems to be a kind of challenging, and triumphant expreſſion: Can the Ethiopian change his skin? or the Leopard, &c? Do ye think that to be poſſible? did ye ever ſee that in all your lives? can that enter into you to believe? This is the force and emphaſis of theſe expreſſions: whereby he does, as it were, come upon his Hearers, and ſurprize them before they are aware. There's ſomewhat more in theſe rhetorical interrogations, than there is in bare and poſitive aſſertions, to make the thing it ſelf more effectual.
Secondly; Here's the Prophet's faithfulneſs, in that he brings it home to their own particulars; and expreſſes it, as concerning themſelves, in the ſecond perſon. It is not, how can they which are thus and thus? but how can ye? He lays it at their own doors, and deſires to make them ſenſible of it, which were corrupted, and polluted with it. This is another thing which a Miniſter ought to do, as he has ground and occaſion for it; that ſo his Doctrine, and Reproof, and Exhortation, may have the more power and efficacy with it. Thus does Jeremy here in this place.
Thirdly; Here's the Prophet's courage, and undauntedneſs, and impartiality; that he ſpeaks here abſolutely, and indefinitely to all, which were ſinners, and guilty, without exception. As in the 18th verſe before; Say unto the King, and the Queen, humble your ſelves, &c. So alſo here; Ye which are accustomed to do evil. He ſpares not any, whether great or ſmall; as he had no cauſe, coming on God's errand. In verſe 15. Hear ye, and give ear, be not proud; for the Lord hath ſpoken, &c.
And thus now alſo have ye the obſervations collaterally and reflexively ariſing from this Text, which we have here undertaken: and ſo likewiſe with the whole Text it ſelf. Can the Ethiopian change his skin? or the Leopard his ſpots? then may ye alſo which are, &c.