I. THE ANALOGIES Or COMMON SENSE AND INSTINCT ARE FALSIFIED. (Vers. 4-6.) If a man fall, he will rise again to his feet; if he has made a mistake or gone in a wrong direction, and discovers it, he will turn again, unless he be absolutely bereft of his senses. One might expect similar behavior in spiritual matters. But in the wickedness and defection of Israel it was not so; their apostasy seemed perpetual. The migratory birds are taught by instinct when to return. The season of their coming again is almost as calculable as that of their going. But the departure of the sinner is incomprehensible, and his return cannot with certainty be expected. Nay, the likelihood is he will continue in his sin, and pursue his own destruction to the bitter end. In this, as in many other instances, the career of the sinner can only be explained on the score of infatuation. His moral sense is perverted or destroyed. In place of that quick response which conscience ought to make to the voice of duty, there comes over his spirit an insensibility to moral considerations, and a growing ignorance of things Divine gradually deepening into outer darkness.

II. IT IS UNMOVED BY THE CONSIDERATIONS THAT OUGHT TO AFFECT IT. (Ver. 5.) The growing misery and unhappiness which it occasions are not strong enough to check the tendency to sin, if indeed their connection with it is clearly perceived or acknowledged. The cravings of the spiritual nature have to give place to "the lust of the flesh, the lust of the eye, and the pride of life." By-and-by they are stilled, not by being satisfied, but by being stifled; and a curious heedlessness, which is deaf to all the voices of prophetic warning and entreaty, increasingly characterizes it. Under such circumstances it is difficult to discover any common point of contact or argument that shall be valid to both parties. When reason is left behind, it is not to higher, but to lower, susceptibilities that appeal has to be made.

III. THE CONCERN, THE CLAIMS, AND THE GRACIOUS PROVISION OF GOD ARE AS NOTHING. (Ver. 6.) The saint in the times of his calamity calls upon God to incline his ear. In the fearful condition and moral insensibility of his people to Shelf wickedness and danger God is represented as of himself inclining his ear and listening attentively for the lightest sigh of repentance. He calls, but no notice is taken. The means of salvation he has provided are neglected, or abused. The form of godliness is cultivated when the spirit has fled and the exercises of religion are the chief foes to its reality. What can be the conclusion to all this? They are spiritually dead. There is neither power nor inclination to seek for better things. Nothing but supernatural grace and long-suffering love can avail to save them. - M.

These words, as immediately referring to the people of Judah, might denote their preposterous confidence in the assistance of neighbouring nations, or in the testimony of their false prophets, who assured them of peace and prosperity, notwithstanding all God's declarations to the contrary; and their refusal to return to Him in that way which He had enjoined, by faith in His pardoning mercy through the blood of the covenant, and genuine repentance. In general, they express the conduct of sinners under the power of deceit, who reject all the calls, invitations, and expostulations of God, turn a deaf ear to all the warnings of conscience, and resist all the common operations of the Spirit.

I. SOME OF THE PROOFS THAT THE HEART AFFORDS OF ITS DECEITFULNESS, IN THE METHODS WHICH IT TAKES FOR STIFLING CONVICTIONS OF SIN.

1. Many drown their convictions in the mire of their lusts. When conscience is, in some measure, awakened because of former sins, they endeavour to overpower it, by making its load the heavier, that, if possible, it may sink under it altogether, and trouble them no more.

2. Many extinguish convictions by flying to the world, multitudes are in this manner ruined for eternity. Even the innocent enioyments of life prove the destruction of myriads.

3. The hearers of the Gospel often quench their convictions by doubting the truth of the doctrine. In this way did sin make its entrance into the world; and all along, it has proved a great support of it. The unbelief of the heart comes in to the assistance of the love of sin.

4. Many stifle their convictions by turning them into ridicule. They try to laugh themselves out of convictions just as a coward endeavours to get rid of his fear, by inward ridicule: not that they really disbelieve the things that give them trouble, but they wish to do so. And by habituating themselves to laugh at the shaking of the spear, like the coward at heart, they may acquire a fictitious courage, and really get the mastery over them.

5. Men overpower their convictions by extenuating sin, or apprehending that they are not guilty in the eye of the law, because free of grosser immoralities. But this is as great folly, in a spiritual sense, as it would be for a thief or robber to imagine that he was in no danger of the sentence of the law of his country, because he had not yet committed murder; or, for a man indulging himself in strong drink, to apprehend that he run no risk of intoxication, because he could still hold the cup to his head.

6. The heart often stifles convictions by representing eternal concerns as of little importance. By far the greatest part of men, although they see a dying world around them, live as if themselves alone were to be immortal. Or, one might be apt to imagine from their conduct, that they altogether denied the immortality of their souls, and believed that they would perish with their bodies.

7. Many endeavour to fly from a wounded conscience, and so hold fast deceit by flying from the means of grace. The only condition on which such persons will submit to the sound of the Gospel, is that they have nothing but smooth things prophesied to them.

8. Others extinguish convictions by magnifying the difficulties of religion. It seems to them a great hardship to perform so many duties, to be instant in season and out of season. They reckon God's commandments grievous, and the reward scarcely an equivalent for the labour.

9. Convictions are often stifled by the hope of abundance of time, and the promise of a future consideration. Thousands and ten thousands fall the miserable victims of a false hope. When the concerns of their precious souls intrude themselves on their thoughts, they endeavour to banish them, from the expectation of length of days, and of a continued enjoyment of a merciful dispensation.

II. THE GREAT DANGER OF STIFLING CONVICTIONS.

1. This conduct is of the most hardening nature. All sin is so. He who sins today makes the commission of sin easier to conscience tomorrow. There is a progress in sin as well as in holiness. And there is no sin of a more heart-hardening nature than this of quenching convictions. When men make their neck an iron sinew, the brow becomes brass. Obduracy in resisting God is always succeeded by effrontery in sin.

2. He who stifles convictions willingly continues under the sentence of condemnation, consents to it, and seals himself up under it. Convictions are the messengers of incensed justice, sent forth against the transgressor, warning him of the necessity of fleeing into the city or refuge. He who refuses to listen, scorns the refuge provided, and runs his risk of meeting with the avenger.

3. The expected time of consideration may never arrive. Cain went out from the presence of the Lord, and we have not the least reason to think that he ever returned.

4. God may justly deny heartmollifying grace. They rebelled and vexed His holy Spirit, and He was turned to be their enemy.

5. He may cease to be a reprover. This is often the case. When the sinner continues to stifle convictions, God takes away His messengers. Or, the means may be continued, and yet be altogether blasted to them. The Bible becomes a book that is sealed. The Word is a dead letter. The most awakening sermons leave them as fast asleep in sin as they found them. For the Lord hath said, My Spirit will not always strive with man.

6. He may contend with them in the course of His providence. He hath long fought against them, as He threatens the Church of Sardis, with the sword of His mouth. Now He will fight against them with the sword of His hand.

7. God gives them up to their own lusts. A man needs no other devil to possess him than these. The name of such a possession is legion. Thus he becomes exceeding fierce in sin, and hurries on headlong to destruction, as if it advanced of itself, with too slow a pace.

8. In judgment He may lay occasions of sin in their way. God can tempt no man. He forces no man to sin, because He infinitely hates it. But when He sees sinners determined on iniquity, He sometimes chooses their delusions, as He threatens in His Word: I also will choose their delusions, and will bring their fears upon them.

9. God may judicially harden their hearts. It is one of the inconceivable mysteries of Divine operation, that God should in righteous judgment give up a sinner to obduracy, and yet be at an infinite distance from the sin. But so it is.

10. God may refuse to hear, although they should call. He laughs at the sinner when trying to break His bands. But His holy scorn will be far more awful in the end.

(J. J. Jameson, M. A.)