The second sort of sinners living in their impieties, are these in the Text, who2 have knowledge and instruction, yet are so desperately wicked as they will persist in it however: and such are all wicked men who live in grosse sins, that are not onely condemned by the word, but by a mans own heart. There is no Swearer, Adulterer, drunkard, but he saith, as these in the Text, No, but we will go after the lusts of our own heart. Now though the other are inexcusable, because their ignorance is wilfull, so these are much more to be reproved. Christ prayed, Father forgive them, because they know not what they do. Luke 23. 34. But here it is rather, Father, let thy wrath fall on them, for they know what they do. Gregory and Austin speaking of those places, They go quick into hell, and the earth swallowed them up quick, applie it thus (if by way of allusion it may be received:) such who sin wilfully, who know their sin, who feel their sin, whose consciences are quick to condemn them: Oh (say they) these go quick to hell, and hell swalloweth these alive as it were. Now it may easily be demonstrated, that many sinners are in this latter rank with these in the Text, They say, No, we will do as we have done, take the pleasures of sin we used to do, whatsoever is said to the contrary. Thus men follow one another desperately into destruction: even as Saul, he first fell desperately on his sword to kill himself, and afterwards his armour-bearer as violently destroyed himself. It is an heavy judgement of all judgements, thus willingly and wittingly not to murther his body, but his soul, which is the greatest sin of selfmurther.
In the next place consider (as was hinted before) that two waies we may discover this obstinate disposition; either expresly in words, by a publick owning this impudent rebellion, or in our actions and deeds onely: Of the former sort the Scripture giveth some instances, such as those that say, The Lord seeth not, and bid the knowledge of the most high depart from them, Job 21. 14. And again such as Ps. 12. say, Who is the Lord? our tongues are our own, we will not be controlled. Of the latter sort are those, who though they utter not this mischief with their mou hs, yet by their works they deny him. Therfore think not to say within your selves, We are not such impudent sinners, we do not belch such blasphemie with our mouths; for if thou goest on wilfully in thy wicked way, against all those admonitions and exhortations that are dispensed to thee, God will judge thee in the number of such high offenders.
Therefore in the third place observe, What are those causes that tumble down3 men headlong this hill of destruction, that they seemed to be carried into hell as violently as the Swine possessed by the divel were into the bottom of the sea; for men came not to be thus wicked at the first Temptation. And one Cause is, Atheisme and unbelief: Where this is, presently a floodgate is set open for all impietie and wickednesse, as Faith is the first foundation stone in the building of all godlinesse: a man must believe that God is, & that he is a rewarder of all those that seek him: so Atheisme and unbelief is the first sin that makes way for all other impieties. He believeth there is no God, and that God is not a severe Judge of those that do wickedly. Hence are those expressions of the most flagitious men; Is there knowledge in the most high? and God is not in all their thoughts: so that when the fear of God and his judgements is stricken out of mens Consciences by unbelief, you may call that man Legion, for many thousand of Lusts will quickly possesse him; Oh then if thou wouldst be kept from this pit of confusion, daily quicken up in thee faith in God, and all his attributes, as the Scripture revealeth him, and fear of him in all thy waies; for if these will keep a man from swallowing Gnats, much more Camels.
Secondly, Another cause is long custome in sinning. This makes a mans Conscience4 like Leviathans scales, as Job speaks of; this doth not onely make a man dead in sin, but burieth him in the grave, and rolls a great stone over him: this makes a man like the fat beast prepared for the slaughter, and yet fils us for the present with all joy and content: These often say, There is no hope, We have lived thus long in the pleasures of our sin, and they are so habituated in us, that we cannot do otherwise. Hence experience tels us, that many men sin, and that grievously; yet they do not so much as think they are sinners, because custome hath taken away all feeling from them.
Thirdly, Prosperity and abundance of ease and plenty in the committing of their sins, doth also make men lift up themselves presumptuously against God: Thus God5 by Jeremiah, I spake unto thee in thy prosperity, but thou wouldst not hear: and Solemon observeth it, because judgement was not presently executed, Therefore the heart of man was set in him to do wickedly, Eccles. 8 11. and David also takes notice of this, when being greatly troubled at the prosperity of the wicked, and relating all things are according to their hearts desires, he addeth, Therefore violence compasseth them as a chain, Psal. 73. 6. What was it that puffed up Nebuchadnezzar, so that he made himself as God, and Tyre and Sidon, that they set their hearts as God, but outward greatnesse? therefore successe and prosperity in wickednesse, makes men exceeding bold, even against God himself.
Fourthly, Hardness of heart: This doth violently carry on men to wickednesse, for as long as that stone is, there can no mollifying, or softening impression be received.6 Thus the Apostle argueth, Rom. 2. Despisest thou the goodnesse of God, and after thy harduess and impenitent heart treasurest up wrath? hardnesse, and then impenitency. Oh what is the reason that men do not give over, but still add more wickednesse? Is it not because of this hardnesse? It is a vain thing for the Artificer to think to bring his cold Iron into any form or fashion before it be melted, and heated in the fire.
Fifthly, Despair, That sometimes makes a man heap iniquity upon iniquity; he thinketh he can be no worse then he is, and therefore he will eat and drink, for7 to morrow he shall dye, he shall be damned: Thus as you heard some explained this, There is no hope, that is, we have committed such foul abominations, and have sinned so presumptuously, that there is no hope, God will not receive us if we should come. This was Cains condition, despair made him cry out, his sins were greater then he could bear; and therefore he never humbleth himself before God, but goeth on in his resolved wickednesse.
Object. Lastly, The Divels great power and dominien that he hath over such men, makes them boggle at no impiety. These are the Divels instruments prepared for every8 high degree of wickednesse: As God hath his servants, and precious vessels fitted for all his greatest imploiment; so these are by the divel prepared for the worst kind of drudgery: thus when the divel had entred into Judas his heart, taken greater hold on him then ever, then he can guide him to that perfidious act of wickedness to betray Christ into his enemies hands, yea and can so horribly dissemble as to give him a kisse, pretending much reverence at that very time of treacherie. Thus you see what are those milsiones that are hung about such mens necks to presse them down into the sea. Here must be one Objection answered, and that is, How can men sin willingly, and knowingly? for is it not a received rule among Philosophers, and owned by Divines, that Omnis peccans est ignorans, All sins come from ignorance? And is it not also another received maxime, That no man can will evill, because it is evill, Nemo intendens malum operatur? and the reason is, because no facultie can be carried out beyond his object: as the understanding cannot give assent to any thing that is false, it is impossible but it should believe that which is true, or appearing so; so it cannot be but that the will should will good, or what it judgeth good, How then can thy sin, when they know it to be sin?
The Answer is two-fold; Those mentioned rules are true, but thus men come to sin wilfully and knowingly. 1. Although they have the knowledge of sins in the general, and do in the universal believe these things to be sin, yet in the particular they do not consider it at that moment of sinning; so that if we take ignorance for imprudence and inconsideration that men do not weigh circumstances or actions in the balance, then all sins come from ignorance. Or 2. Men come to sinne wilfully, because as their Consciences tell them such actions are sins; so their sense or corrupt affections, present at the same time the pleasure and the profit of sin, and by this means, they take the bait, not attending to the hook; and thus the evill of sin doth not so much deter them, as the seemiug good of sin doth allure them.
Use of Admonition to all that hear this Truth. Take heed that there be not many among you of this wilfull obstinate rebellion against God: How can God or his Prophets judge it otherwise, when he hath not onely framed evil, but actually executed his severe wrath upon you by sore judgements? yet many return not from their evil waies. If you are not guiltie herein, Why then after so many Exhortations and admonitions dost thou yet embrace thy lusts? What is this but like these in the Text? to say, No, we will walk after the imaginations of our own hearts. To be sure thou wilt confirm that there is this incorrigiblenesse, if still after this Sermon thou shalt persist in thy wickednesse; for it will come to this, either (Lord) I am convinced, I will stand out no longer, I will give up my self to thee; or else, For all that is said, I am resolved to go on in my impieties. Oh do not think to plead ignorance, think not to say, Lord for give me, for I know not what I do: Yea thou dost know what thou dost, and thy own Conscience with the word of God doth constantly condemn thee for it. Now consider the aggravation of sinning thus wilfully. 1. It is an argument of one that is hopelesse, and incurable; for if thou mockest at the day of judgement, and carest not for the threatning of God, What remaineth to cure thee? Hath not God used all means to reclaim thee, and yet thou art in thy sins?
- Consider, God will one day over master that unruly spirit of thine, he will turn thy laughter into terror, thy jollity into horror: Who ever hardned himself against the Lord, and prospered? Job. 9. 4. Think not that this impudent boldnesse, and prophane securitie will alwaies animate thee; no, God hath his time when he will make thee tremble and quake before him.