Part 252

7. Another time of need is, the time of guilt contracted, and of the hiding of God’s face. This is a dangerous time. If thou now shalt forbear to pray, thou art undone, for the natural tendency of guilt is to drive a man from God. So it served our first father; and ofttimes when God hides his face, men run into desperation, and so throw up all duties, and say as he of old, ‘What should I wait for the Lord any longer?’ (2 Kings 6:33). Now thy great help against this is prayer, continuing in prayer. Prayer wrestleth with the devil, and will overthrow him: prayer wrestleth with God, and will overcome him: prayer wrestleth with all temptations, and makes them fly. Great things have been done by prayer, even by the prayer of those that have contracted guilt, and that have by their sins lost the smiles and sense of the favour of God. Wherefore, when this needy, this evil time has overtaken thee, pray: ‘Come boldly unto the throne of grace, to obtain mercy, and find grace to help in time of need.’

8. The day of reproach and slander is another time of need, or a day in which thou wilt want supplies of grace. Sometimes we meet with such days wherein we are loaden with reproaches, slanders, scandals, and lies. Christ found the day of reproach a burdensome day unto him; and there is many a professor driven quite away from all conscience towards God, and open profession of his name, by such things as these (Psa 69:7). Reproach is, when cast at a man, as if he was stoning to death with stones. Now ply it hard at the throne of grace, for mercy and grace to bear thee up, or thou wilt either miscarry or sink under ground by the weight of reproach that may fall upon thee.

9. Another time of need is that wherein a man’s friends desert and forsake him, because of his gospel principles, or of those temptations that attend his profession. This is a time that often happeneth to those that are good. Thus it was with Christ, with Paul, with Job, with Heman, and so has been with many other of God’s servants in the day of their temptations in this world; and a sore time it is. Job complained under it, so did Heman, Paul, and Christ (John 6:66; 2 Tim 1:15; Job 19:13-19). Now a man is as forlorn as a pelican in the wilderness, as an owl in the desert, or as a sparrow upon the house-top. If a man cannot now go to the throne of grace by prayer, through Christ, and so fetch grace for his support from thence, what can he do? He cannot live of himself (John 15:4). Wherefore this is a sore evil.

10. Another time of need is the day of death, when I am to pack up and to be gone from hence, the way of all the earth. Now the greatest trial is come, excepting that of the day of judgment. Now a man is to be stripped of all, but that which cannot be shaken. Now a man grows near the borders of eternity. Now he begins to see into the skirts of the next world. Now death is death, and the grave the grave indeed! Now he begins to see what it is for body and soul to part, and what to go and appear before God (Eccl 12:5). Now the dark entry, and the thoughts of what is in the way from a deathbed to the gate of the holy heaven, comes nearer the heart than when health and prosperity do compass a man about. Wherefore this is like to be a trying time, a time of need indeed. A prudent man will make it one of the great concerns of his whole life to get, and lay up a stock of grace for this day, though the fool will rage and be confident: for he knows all will be little enough to keep him warm in his soul, while cold death strokes his hand over his face, and over his heart, and is turning his blood into jelly; while strong death is loosing his silver cord, and breaking his golden bowl! (Eccl 12:6). Wherefore, I say, this motive weareth a spur on his heel, a spur to prick us on to the throne of grace for mercy, and grace to help in time of need. But,

Second. I come now to the next thing, which is, to show that nothing can carry us through our needy times, but more or a continual supply of mercy and grace. This the text fully implies, because it directeth us to the throne of grace, for mercy and grace for that very end. And had there been any thing else that could have done it, the apostle would have made mention of it, and would also have directed the saints unto it. But forasmuch as he here makes mention of the needy time, and directs them to the throne of grace for mercy and grace to help, it followeth that mercy and grace, and that only, can help us in the evil time. Now mercy and grace are to be distinctly considered. 1. Mercy, for that by it we have through Christ the continuation and multiplication of forgivenesses, without which there is no salvation. 2. Grace, for that by it we are upheld, supported, and enabled to go through our needy times, as Christians, without which there is no salvation neither. The first all will grant, the second is clear: ‘If any man draws back, my soul shall have no pleasure in him; but we are not of them who draw back unto perdition, but of them that believe to the saving of the soul’ (Heb 10:38,39).

1. Mercy is that by which we are pardoned, even all the falls, faults, failings, and weaknesses, that attend us, and that we are incident to, in this our day of temptation; and for this mercy we should pray, and say, ‘Our Father, forgive us our trespasses’ (Matt 6:9-12). For though mercy is free in the exercise of it to usward, yet God will have us ask, that we may have; as he also saith in the text, ‘Let us come boldly unto the throne of grace, that we may obtain mercy.’ Here then we have one help, and that is, the mercy of God is to be extended to us from his throne through Jesus Christ, for our pardon and forgiveness in all those weaknesses that we are attended with in the needy or evil times; and we should come to God for this very thing. This is that which David means, when he says, ‘Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever’ (Psa 23:6). And again, ‘When I said my foot slippeth; thy mercy, O Lord, held me up’ (Psa 94:18). Set me clear and free from guilt, and from the imputation of sin unto death, by Christ.

Nor can any thing help where this is wanting; for our parts, our knowledge, our attainments, nor our graces, cannot so carry us through this world, but that we shall be guilty of that that will sink us down to hell, without God’s pardoning mercy. It is not the grace that we have received can do it, nor the grace that is to be received that can do it; nothing can do it but the pardoning mercy of God: for because all our graces are here imperfect, they cannot produce a spotless obedience. But where there is not a spotless obedience, there must of necessity follow a continuation of pardon and forgiveness by mercy, or I know what will become of the soul. Here, therefore, the apostle lays an obligation upon thee to the throne of grace, to wit, that thou mayest obtain mercy, a continuation of mercy, mercy as long as thou art like to live this vain life on the earth; mercy that will reach through all thy days. For there is not a day, nor a duty; not a day that thou livest, nor a duty that thou dost, but will need that mercy should come after to take away thy iniquity. Nay, thou canst not receive mercy so clearly, as not to stand in need of another act of mercy to pardon weakness in thy no better receiving the last. We receive not our mercies so humbly, so readily, so gladly, and with that thankfulness as we should: and therefore, for the want of these, have the need of another, and another act of God’s sin-pardoning mercy, and need shall have thereof, as long as evil time shall last with us.

But is not this great grace, that we should thus be called upon to come to God for mercy? Yea, is not God unspeakably good, in providing such a throne of grace, such a sacrifice, such a high priest, and so much mercy for us, and then to invite us to come with boldness to him for it? Nay, doth not his kindness yet further appear, by giving of us items and intimations of needy times, and evil days, on purpose to provoke us to come to him for mercy? This then shows us, as also we have hinted before, that the throne of grace, and Christ Jesus our High Priest, are both provided upon the account of our imperfections, namely, that we who are called might not be, by remaining weaknesses, hindered of, but obtain eternal inheritance. Weaknesses, such weaknesses remain in the justified, and such slips and failings are found in and upon them, that call for a course of mercy and forgiveness to attend them. Farther, this also intimates, that God’s people should not be dejected at the apprehensions of their imperfections; I say, not so dejected, as therefore to cast off faith, and hope, and prayer; for a throne of grace is provided for them, to the which they may, they must, they ought continually to resort for mercy, sin-pardoning mercy.

2. As we are here to obtain mercy, so we are here to find grace. They that obtain mercy, shall find grace, therefore they are put together. That they may obtain mercy and find grace; only they must find mercy first; for as forgiveness at first goes before sanctification in the general, so forgiveness afterwards goes before particular acts of grace for further sanctification. God giveth not the spirit of grace to those that he has not first forgiven by mercy, for the sake of Christ. Also so long as he as a Father forbears to forgive us as his adopted, so long we go without those further additions of grace that are here suggested in the text. But when we have obtained mercy to forgive, then we also find grace to our renewing. Therefore he saith, First obtain mercy, and then find grace.

Grace here I take to be that grace which God has appointed for us, to dwell in us; and that by and through the continual supply of which we are to be enabled to do and suffer, and to manage ourselves in doing and suffering according to the will of God. ‘Let us have grace whereby we may serve God acceptably with reverence and godly fear’ (Heb 12:28). So again, ‘he giveth more grace; wherefore he saith, God resisteth the proud, but giveth grace unto the humble’ (James 4:6; Prov 3:34; 1 Peter 5:5). The grace, therefore, that this text intends, is grace given or to be given; grace received or to be received; grace a root, a principle of grace, with its continual supplies for the perfecting of that salvation that God has designed for us. This was that which comforted Paul, when the messenger of Satan was sent to buffet him, it was said unto him by Christ, ‘My grace is sufficient for thee’ (2 Cor 12:9). As who should say, Paul, be not utterly cast down, I have wherewith all to make thee stand, and overcome, and that is my grace, by which thou shalt be supported, strengthened, comforted, and made to live a triumphant life, notwithstanding all that oppress thee. But this came to him upon his praying; for this I prayed to God thrice, saith he. So again, ‘God is able to make all grace abound toward you; that ye always have all sufficiency in all things, may abound to every good work’ (2 Cor 9:8). Thus you see, that by grace in these places is meant that spirit, and those principles of grace, by the increase and continual supply of which we are inwardly strengthened, and made to abound to every good work.

This then is the conclusion, That as there is mercy to be obtained by us at the throne of grace, for the pardon of all our weaknesses; so there is also grace there to be found that will yet strengthen us more, to all good walking and living before him. He giveth more grace, and they receive one time or another abundance of grace that shall reign in life by one Jesus Christ. This then teaches us several things, some of which I will mention. As,

1. That nature, as nature, is not capable of serving of God: no, not nature where grace dwells, as considered abstract from that grace that dwells in it. Nothing can be done aright without grace, I mean no part nor piece of gospel-duty. ‘Let us have grace whereby we may serve God acceptably.’ Nature, managed by grace, seasoned with grace, and held up with grace, can serve God acceptably. Let us have grace, seek for and find grace to do so; for we cannot do so but by grace: ‘By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me’ (1 Cor 15:10). What can be more plain than this beautiful text? For the apostle doth here quite shut out nature, sanctified nature, for he indeed was a sanctified man, and concludes that even he, as of himself, did nothing of all the great works that he did; but they were done, he did them by the grace of God that was in him. Wherefore nature, sanctified nature, as nature, can of itself do nothing to the pleasing of God the Father.

Is not this the experience of all the godly? Can they do that at all times which they can do at some times? Can they pray, believe, love, fear, repent, and bow before God always alike? No. Why so? they are the same men, the same human nature, the same saints. Aye, but the same grace, in the same degree, operation, and life of grace, doth not so now work on that man, that nature, that saint; therefore, notwithstanding he is what he is, he cannot do at all times alike. Thus therefore it is manifest, that nature, simply as such, is a great way off of doing that which is acceptable with God. Refined, purified, sanctified nature, cannot do but by the immediate supplies, lifts, and helps of that spirit and principle of grace by the which it is so sanctified.

2. As nature, even where grace is, cannot, without the assistance of that grace, do anything acceptably before God; so grace received, if it be not also supplied with more grace, cannot cause that we continue to do acceptable service to God. This also is clear by the text, For he speaketh there to them that had received grace; yea, puts himself into the number, saying, ‘Let us come boldly unto the throne of grace, that we may find grace to help in time of need.’ If grace received would do, what need for more? What need we pray for more? What need we go to the throne of grace for more? This very exhortation saith it will not: present supplies of grace are proportioned to our present need, and to help us to do a present work or duty. But is our present need all the need that we are like to have, and the present work all the work that we have to do in the world? Even so the grace that we have received at present, though it can help us to do a present work, it cannot, without a further supply, help us to do what is to be done hereafter. Wherefore, the apostle saith, that his continuing to do was through his obtaining help, continual help of God: ‘Having, therefore,’ saith he, ‘obtained help of God, I continue unto this day witnessing both to small and great,’ &c. (Acts 26:22). There must be a daily imploring of God for daily supplies from him, if we will do our daily business as we should.

A present dispensation of grace is like a good meal, a seasonable shower, or a penny in one’s pocket, all which will serve for the present necessity. But will that good meal that I ate last week, enable me, without supply, to do a good day’s work in this? or will that seasonable shower which fell last year, be, without supplies, a seasonable help to the grain and grass that is growing now? or will that penny that supplied my want the other day, I say, will the same penny also, without a supply, supply my wants today? The same may, I say, be said of grace received; it is like the oil in the lamp, it must be fed, it must be added to. And there, there shall be a supply, ‘wherefore he giveth more grace.’ Grace is the sap, which from the root maintaineth the branches: stop the sap, and the branch will wither. Not that the sap shall be stopped where there is union, not stopped for altogether; for as from the root the branch is supplied, so from Christ is every member furnished with a continual supply of grace, if it doth as it should; ‘of his fulness have all we received, and grace for grace’ (John 1:16).

The day of grace is the day of expense: this is our spending time. Hence we are called pilgrims and strangers in the earth, that is, travellers from place to place, from state to state, from trial to trial (Heb 11:13). Now, as the traveller at a fresh inn is made to spend fresh money; so Christians, at a fresh temptation, at a new temptation, are made to spend afresh, and a new supply of grace. Great men, when and while their sons are travellers, appoint that their bags of money be lodged ready, or conveniently paid in at such and such a place, for the suitable relief of them; and so they meet with supplies. Why, so are the sons of the Great One, and he has allotted that we should travel beyond sea, or at a great distance from our Father’s house: wherefore he has appointed that grace shall be provided for us, to supply at such a place, such a state or temptation, as need requires: but withal, as my lord expecteth his son should acquaint him with the present emptiness of his purse, and with the difficulty he hath now to grapple with; so God our Father expects that we should plead by Christ our need at the throne of grace, in order to a supply of grace: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.’

Now then, this shows the reason why many Christians that are indeed possessed with the grace of God, do yet walk so oddly, act so poorly, and live such ordinary lives in the world. They are like to those gentlemen’s sons that are of the more extravagant sort, that walk in their lousy hue, when they might be maintained better. Such young men care not, perhaps scorn to acquaint their fathers with their wants, and therefore walk in their threadbare jackets, with hose and shoes out at heels! a right emblem of the uncircumspect child of God. This also shows the reason of all those dreadful falls and miscarriages that many of the saints sustain, they made it not their business to watch to see what is coming, and to pray for a supply of grace to uphold them; they, with David, are too careless, or, with Peter, too confident, or, with the disciples, too sleepy, and so the temptation comes upon them; and their want like an armed man. This also shows the reason why some that, to one’s thinking, would fall every day; for that their want of parts, their small experience, their little knowledge of God’s matters, do seem to bespeak it; yet stand, walk better, and keep their garments more white than those that have, when compared with them, twice as much as they. They are praying saints, they are often at the throne of grace, they are sensible of their weakness, keep a sight of their danger before their faces, and will not be contented without more grace.

Third. And this leads me, in the third place, to show you, that were we wise, and did we ply it at the throne of grace for grace, as we should, O what spotless lives might we live! We should then have always help in time of need; for so the text insinuates, ‘That we may obtain mercy, and find grace to help in time of need.’ This is that which Peter means, when he says, ‘And besides this,’ that is, besides your faith in Christ, and besides your happy state of justification, ‘giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound,’ and be continually supplied with a supply from the throne of grace, ‘they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if you do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ’ (2 Peter 1:5-11).

The greatest part of professors now-a-days take up their time in contracting of guilt, and asking for pardon, and yet are not much the better. Whereas, if they had but the grace to add to their faith, virtue, &c., they might have more peace, live better lives, and not have their heads so often in a bag as they have. ‘To him that ordereth his conversation aright, will I show the salvation of God’ (Psa 50:23). To him that disposeth his way aright; now this cannot be done without a constant supplicating at the throne of grace for more grace. This then is the reason why every new temptation that comes upon thee, so foils, so overcomes thee, that thou wilt need a new conversion to be recovered from under the power and guilt that cleaves to thee by its overshadowing of thee. A new temptation, a sudden temptation, an unexpected temptation, usually foils those that are not upon their watch; and that have not been before with God to be inlaid with grace proportionable to what may come upon them.

‘That ye may find grace to help in time of need’! There is grace to be found at the throne of grace that will help us under the greatest straits. ‘Seek and ye shall find’; it is there, and it is to be found there; it is to be found there of the seeking soul, of the soul that seeketh him. Wherefore I will conclude as I did begin; ‘Let us therefore come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need.’

We will now speak something by way of conclusion, and so wind up the whole.

First. You must remember that we have been hitherto speaking of the throne of grace, and showing what it is. That we have also been speaking of Christ’s sacrifice, and how he manages his high priest’s office before the throne of grace. We have also here, as you see, been speaking of the mercy and grace that is to be obtained and found at this throne of grace, and of what advantage it is to us in this our pilgrimage. Now, from all this it follows, that sin is a fearful thing: for all this ado is, that men might be saved from sin! What a devil then is sin? it is the worst of devils; it is worse than all devils; those that are devils sin hath made them so; nor could anything else have made them devils but sin. Now, I pray, what is it to be a devil, but to be under, for ever, the power and dominion of sin, an implacable spirit against God? Such an one, from which implacableness all the power in heaven and earth cannot release them, because God of his justice has bound them over to judgment. These spirits are by sin carried quite away from themselves, as well as from God that made them; they cannot design their own good; they cannot leave that which yet they know will be everlasting mischievous to themselves. Sin has bound them to itself so fast, that there can be no deliverance for them, but by the Son of God, who also has refused them, and left them to themselves, and to the judgment which they have deserved. Sin also has got a victory over man, has made him an enemy to God and to his own salvation; has caught him, captivated him, carried away his mind, and will, and heart, from God; and made him choose to be vain, and to run the hazard of eternal damnation, with rejoicing and delight. But God left not man where he left those wicked spirits, to wit, under the everlasting chains of darkness, reserved unto judgment; but devised means for their ransom and reconciliation to himself; which is the thing that has been discoursed of in the foregoing part of this book (2 Sam 15:15). But, I say, what a thing is sin, what a devil and master of devils is it, that it should, where it takes hold, so hang that nothing can unclinch its hold but the mercy of God and the heart-blood of his dear Son! O the fretting, eating, infecting, defiling, and poisonous nature of sin, that it should so eat into our flesh and spirit, body and soul, and so stain us with its vile and stinking nature: yea, it has almost turned man into the nature of itself; insomuch as that sometimes, when nature is mentioned, sin is meant; and when sin is mentioned, nature is meant (Eph 2:3, 5:8). Wherefore sin is a fearful thing; a thing to be lamented, a thing to be abhorred, a thing to be fled from with more astonishment and trembling than one would fly from any devil, because it is the worst of things; and that without which nothing can be bad, and because where it takes hold it so fasteneth that nothing, as I have said, can release whom it has made a captive, but the mercy of God and the heart-blood of his dear Son. O what a thing is sin!

Second. As by what hath been said sin appears to be exceeding sinful; so, from hence it also follows, that the soul is a precious thing. For you must know all this is for the redemption of the soul. The redemption of the soul is precious (Psa 49:8,20). I say, it is for the redemption of the soul; it was for this that Christ was made a priest, a sacrifice, an altar, a throne of grace; yea, sin, a curse, and what not, that was necessary for our deliverance from sin, and death, and everlasting damnation. He that would know what a soul is, let him read in letters of blood the price and purchase of the soul. It was not for a light, a little, an inconsiderable thing, that Christ Jesus underwent what he suffered when he was in the world, and gave himself a ransom for souls. No, no! The soul is a great, a vast great thing, notwithstanding it is so little set by of some. Some prefer anything that they fancy, above the soul; a slut, a lie, a pot, an act of fraudulency, the swing of a prevailing passion, anything shall be preferred when the occasion offereth itself. If Christ had set as little by souls as some men do, he had never left his Father’s bosom, and the glory that he had with him; he had never so humbled himself, so gave himself to punishment, affliction, and sorrow; and made himself so the object of scorn, and contempt, and reproach, as he did, and all that the souls of sinners might live a life in glory with him.

But methinks this is the mystery of all as to this, that the soul should take that pains, contrive such ways, and take such advantages against itself! For it is the soul that sins, that the soul might die! O! sin, what art thou? What hast thou done? and what still wilt thou further do, if mercy, and blood and grace doth not prevent thee? O silly soul! what a fool has sin made of thee? what an ass art thou become to sin? that ever an immortal soul, at first made in the image of God, for God, and for his delight, should so degenerate from its first station, and so abase itself that it might serve sin, as to become the devil’s ape, and to play like a Jack Pudding for him upon any stage or theatre in the world! But I recall myself; for if sin can make one who was sometimes a glorious angel in heaven, now so to abuse himself as to become, to appearance, as a filthy frog, a toad, a rat, a cat, a fly, a mouse, a dog, or bitch’s whelp, to serve its ends upon a poor mortal, that it might gull them of everlasting life, no marvel if the soul is so beguiled as to sell itself from God, and all good, for so poor a nothing as a momentary pleasure is. But,

Third. If sin and the soul are such great things, then behold the love and care of God; the love to souls, the care he hath taken to deliver them from sin. Sin, as I have said, is such a thing as from which no man can deliver himself; the soul is such a thing, so rich and valuable in the nature of it, that scarce one in twenty thousand counts of it as they should. But God, the lover of mankind, and the greatest enemy to sin, has provided means effectually to overthrow the one, and to save and secure the other. Behold, therefore, the love of God, the care of God for us; for when we neither loved nor cared for ourselves, God both loved us and cared for us. God commended his love towards us in sending his Son to be the propitiation for our sins.

Let it be then concluded that ‘GOD IS LOVE,’ and that the love that God hath to us is such as we never had for ourselves. We have been often tried about our own love to ourselves, and it has been proved over, and over, and over, that sometimes even we that are Christians could, and would, had it been possible, have pawned ourselves, our souls, and our interest in Christ, for a foul and beastly lust. But God, who is rich in mercy, for his great love wherewith he loved us, would not suffer it so to be. Now, if we are so fickle and uncertain in our love to ourselves, as to value our salvation at so low and so base a rate, can it be imagined that ever we should, had it been left to our choice, have given the best of what we have for the salvation of our souls? Yet God gave his Son to be the Saviour of the world. I say again, if our love is so slender to our own souls, can any think that it should be more full to the souls of others? And yet God had such love to us, as to give his only begotten Son for our sins. Yet again, how should it be that we, who are usually so affected with the conceit of our own happiness, since we care no more for our own souls, do our best to secure the souls of others? and yet God, who is infinitely above all creatures, has so condescended, as to concern himself, and to give the best of his flock, even his only beloved Son, for very dust and ashes. Wherefore, ‘Herein is love, not that we loved God,’ or our neighbour, ‘but that God loved us, and sent his Son to be the propitiation for our sins’ (1 John 4:10).

Fourth. Is sin so vile a thing? is the soul so precious a thing? and is God’s love and care of the salvation of the souls of sinners infinitely greater than is their own care for their own souls? Then this should teach those concerned to blush, to blush, I say, and to cover their faces with shame. There is nothing, as I know of, that more becomes a sinner, than blushing and shame doth; for he is the harbourer, the nurse, and the nourisher of that vile thing called sin; that so great an enemy of God, and that so great an enemy to the soul. It becomes him also, if he considers what a creature God has made him, and how little he hath set by his own creation, and by the matter of which God hath made his soul. Let him also consider unto what base things he hath stooped and prostrated himself, while things infinitely better have stood by and offered themselves unto him freely; yea, how he has cast that God that made him, and his Son that came to redeem him, quite behind his back, and before their faces embraced, loved, and devoted himself unto him that seeks nothing more than the damnation of his soul.

Ah, Lord! when will foolish man be wise, and come to God with his hands upon his head, and with his face covered with shame, to ask him forgiveness for that wickedness which he has committed? which is wickedness committed not only against holiness and justice, against which also men by nature have an antipathy, but against mercy and love, without which man cannot tell what to do. Blush, sinner, blush. Ah, that thou hadst grace to blush! But this is God’s complaint, ‘Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush’ (Jer 8:12). It is a sad thing that men should be thus void of consideration, and yet they are so. They are at a continual jest with God and his Word, with the devil and sin, with hell and judgment. But they will be in earnest one day; but that one day will be too late!