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THE EXTENT AND CAUSES OF MEN’S SUPINENESS
WHEN we exhort men to duty, they plead their inability to perform it; but their inability is, in fact, a want of inclination to serve God. Many things there are which they do not, though confessedly within their power. Of this the prophet complains in the words of our text, and traces it up to its true and proper source.
His words lead us to consider,
I. The extent of men’s supineness—
Little need be said to shew that the generality do not “turn to God.” They are scarcely sensible of their apostasy from him. They regard serious and vital religion as over-righteous preciseness. They do not so much as “frame their doings to turn unto him”—
They do not consider their ways—
[This seems a reasonable duty, and within the reach of any man: every prudent man does it with respect to his temporal affairs; nor can there be any excuse for neglecting it in more important concerns. Indeed it is not possible to turn unto God aright, unless we have first discovered wherein we have turned from him. But men do not choose to search the records of their own conscience; they find it more pleasant to rest in the presumption that all is well. To this effect God himself testifies respecting them [Note: Jer_2:36.]—.]
They do not abstain from open violations of God’s law—
[This is undoubtedly a step, which, every one that turns to God will take; nor, though this is more difficult, is it beyond the power of an unregenerate man: though he cannot refrain from the love of sin, he may from the commission of it. Many actually do deny their appetites, from prudential motives; yet few, if any, will impose the same restraints from a regard to God, or manifest the disposition recommended to them by Elihu [Note: Job_34:32.]—.]
They do not avoid the means and occasions of sin—
[They have found the company of ungodly men to be a snare to their souls [Note: Exo_34:12. Pro_22:25.], yet will they not withdraw themselves from their society. From many other things have they experienced a most bancful influence, yet will they gratify themselves in all their wonted indulgences. In temporal matters they see the wisdom of fleeing from temptation [Note: From the course, or the gaming table.], yet they account it needless to shun the means of spiritual defilement; but if they desired really to turn to God, could they evade the force of that question [Note: Pro_6:27.]—?]
They do not use the means of obtaining true conversion—
[They cannot but know the necessity of meditation and prayer: they are well assured that an attention to God’s word and ordinances is a principal mean of spiritual advancement, yet any book is more pleasing to them than the Bible, and any employment than prayer: in seeking worldly advancement they will use the means with diligence, but all labour is deemed superfluous in the concerns of the soul.]
They not only do not thus frame their doings, but they will not—
[Not all the promises of God can allure, or threatenings alarm them: they are deaf to the voice of conscience, and the dictates of God’s Spirit. The language of their hearts is like that of the Jews of old [Note: Jer_44:16-17.]—.]
They, on the contrary frame their doings to turn as far as possible from God—
[Would consideration help them? They banish it, with all books or conversation that might lead them to it. Would the turning from known sin? They indulge in it. Would the avoiding of the means of sin? They will rush into temptation. Would the using of the means of grace? They account them a servile drudgery. If they wished to injure their spiritual interests as much as possible, consistently with a good name among men, they could not adopt a surer method: the whole of their conduct unequivocally declares the language of their hearts [Note: Job_21:14-15.]—.]
To account for this supineness, let us trace it up to,
II. The causes of it—
Persons, when convicted of evil doings, will yet affirm their hearts to be good. But can a tree be good whose fruits are uniformly bad?
The causes of this evil are justly described by the prophet:
1. They love sin—
[“Whoredom” is frequently (and by Hosea in particular) used for sin in general. A “spirit of whoredom” imports an attachment to sin, and delight in it [Note: In a similar sense a spirit of slumber is used, Rom_11:8.]. Now this justly characterizes the state of fallen man. It accords with other descriptions given of him in Scripture [Note: Eph_4:22 and Rom_8:7.]; and is the fundamental cause of the supineness visible in the world. In following evil ways we glide easily down the stream: but in renouncing them we stem the tide of our corrupt nature. Hence even the first steps of turning to God are irksome and difficult; and we lay the rein on the neck of our appetites for want of resolution to restrain them. In this very manner does God himself trace up our transgressions to a deceived heart [Note: Isa_44:20.]—.]
2. They are ignorant of God—
[Never accustomed to reflect on God, they know nothing of him: the ideas they do form of him are grossly erroneous [Note: Psa_97:7.]. In their hearts they “imagine him to be even such an one as themselves.” This is another, and a very fruitful source of their supineness. To this St. Paul ascribes the evil of their hearts and lives [Note: Eph_4:18.]. If they knew his power and majesty, could they dare thus to provoke him? If they beheld his holiness, could they account sin so venial an evil? If they were apprised of his justice, would they indulge hopes of impunity? If they believed his veracity, would they so disregard his threatenings? Above all, if they knew his mercy to us in Christ Jesus, could they so trample on the blood that was shed for them? It would not be possible for them to withstand such views of his perfections. Such a discovery would produce on them the effect experienced by St.Paul [Note: Act_9:6.]—.]
Infer—
1. They who shall perish at the last day must ascribe their condemnation to themselves—
[It is certainly true that man is not able of himself to do all that is required of him. But it is no less true that he is able to do many things which he neglects. Nor can it be doubted but that, if he cried to God for help, he might obtain it. If he use not therefore the power that he has, and the appointed means of obtaining more, he can blame none but himself. In this view our Lord expressly declares that the fault is in our own perverse will [Note: Joh_5:40.]. And God expostulates with us on the folly of our conduct [Note: Eze_33:11.]. Is the husbandman justified in omitting to plough and sow his ground because he cannot ensure a crop? How much less then shall we be, in neglecting the means to which God has promised success? Let us not then deceive ourselves by offering vain excuses: but turn unto our God, and plead the mercy which he has promised to us [Note: Jer_3:12.]?]
2. If we would fully turn unto our God, we must have our hearts renewed, and our minds enlightened with the knowledge of Christ—
[Would we heal the streams? we must cast the salt into the fountain head [Note: 2Ki_2:21-22.]. Instead of being actuated by the spirit of whoredoms, we must pray to be “led by the Spirit of God.” Instead of “abiding in darkness,” we must seek to have “Christ revealed in us.” Thus shall “old things pass away, and all things become new.” We shall sweetly yield ourselves to the constraining influence of Christ’s love: and not only turn, but “cleave, unto him with full purpose of heart.”]