Jeremias 13:23

DISCOURSE: 1049
THE POWER OF EVIL HABITS

Jeremias 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.

OF any particular acts which we have done amiss, we have been conscious: they have, as it were, obtruded themselves upon our notice, and we could not turn our eyes from them: but of an evil principle operating within us, we have been strangely insensible; though, if we had been at all observant of our daily habits, we could not but have both seen and felt it. It is owing to this that we have, for the most part, so high a conceit of our own sufficiency for what is good. We imagine that we have but to make a resolution, and any change which we propose will take place of course: but experience shews, that our habits of sin are not so easily broken, nor our resolutions respecting holiness so easily carried into effect. The truth is, that “the Ethiopian may as soon change his skin, or the leopard his spots, as we, by any power of our own, get into a course of what is good, after having been so long and so habitually accustomed to do evil.”

From the words before us, I will take occasion to point out,

I. The power of sin, as inherent in our nature—

No wonder that we are entirely led captive by it: for,

1. It pervades all our faculties, whether of mind or body—

[Our understanding is blinded by it; our will is rendered perverse; our affections are made earthly and sensual; our conscience is stupefied; and our very memory is enfeebled with respect to every thing truly good. By it, also, is the whole of our body defiled. St. Paul, with a remarkable particularity, specifies the subjection of our several members to this evil principle, from head to foot [Note: Romanos 3:12.]: so that what the prophet speaks of the Jewish people, may well be said of us: “From the sole of the foot even to the head there is no soundness in us; but wounds, and bruises, and putrefying sores [Note: Isaías 1:6.].” The whole man is corrupt; insomuch that “every imagination of the thoughts of our hearts is only evil continually [Note: Gênesis 6:5.];” and “all our members are instruments of unrighteousness unto sin [Note: Romanos 6:13.].”]

2. It finds in us nothing to counteract its influence—

[True indeed, man, in his fallen state, possesses both reason and conscience: but neither of these perform their office, in opposing the evil principle within us, any farther than to testify against such flagrant acts as may expose us to shame before men, I deny not, but that there are at times some secret stirrings in the mind, even at a very early period of life; some remonstrances against sin; and some intimations that we ought to serve our God, But these arise not from any remnant of good in our fallen nature: they are the fruits of divine grace, produced by the operation of the Spirit of God upon the soul; even of that blessed Spirit who wrought on Samuel, and John, and Timothy, from the very womb. The Scripture says expressly, that “in us, that is, in our flesh, dwelleth no good thing [Note: Romanos 7:18.]:” we cannot so much as will what is good, and much less do it, unless God work within us to that end [Note: Filipenses 2:13.]; “nor have we a sufficiency even to think a good thought [Note: 2 Coríntios 3:5.],” unless it be put into our hearts by the only Giver of all good. In reference to all spiritual exercises, reason and conscience are rather on the side of the corrupt principle; justifying, rather than condemning, the neglect of them; and substituting in their place such services as are altogether unworthy of Him who “claims to be worshipped in spirit and in truth.”]

3. It receives aid from every thing around us—

[“All that is in the world” is comprehended by the Apostle under these three designations; “the lust of the flesh, the lust of the eyes, and the pride of life [Note: 1 João 2:16.].” And what are these, but confederates of the evil principle within us, giving it continually fresh scope for exercise, and soliciting it in every possible way to enslave our souls? Every thing we see, every thing we hear, has a tendency to draw us from God, to gratify our corrupt nature, and to give to the evil principle within us an advantage against us to our destruction. Even the Saviour himself, whilst to God’s elect “he is made a sanctuary,” is, to those who are destitute of divine grace, “a stone of stumbling and a rock of offence, yea, as a gin and a snare, whereby multitudes stumble and fall, and are broken and snared, and taken [Note: Isaías 8:14, with 1 Pedro 2:7.].”]

4. It conceals its influence under specious names—

[There is not an evil which the corrupt principle does not lead us to palliate by some gentle name, whilst on vital godliness it invariably casts reproach. What will it not commend to us, under the idea of innocent amusement? and what will it not sanction, under the terms conviviality and good breeding? Covetousness, worldliness, ambition, yes, and licentiousness itself, all lose their hateful qualities under the less offensive terms of prudence, and honour, and youthful indiscretion.
Is it any wonder, then, that men are led captive by sin and Satan, and that godliness is in so great a degree banished from the world?]
But, to get a just notion of this evil principle, we must yet further mark,

II.

Its power, as augmented and confirmed by evil habit—

Habit is to us as a second nature: and by it, sin is greatly augmented and confirmed.

1. Its odiousness is diminished—

[I have already said, that there are certain acts of sin which, notwithstanding their general approbation of it, men are agreed to stigmatize as evil; and into these, men do not plunge themselves, without some checks of conscience, and some remorse after they have fallen into the commission of them. And, if a person were warned that he was in danger of abandoning himself to these, he would be ready to reply, “Is thy servant a dog, that he should do this thing [Note: 2 Reis 8:13.]?” But we see to what lengths of wickedness men will proceed, when once these restraints are broken through; and how they will even come at last to “glory in their shame [Note: Filipenses 3:18.].” Who that walk the streets with shameless impudence, or that addict themselves to theft and robbery till they bring themselves to an untimely end, would ever have believed, that sin, which, when first committed, caused in them a blush of conscious guilt, should ever be carried by them to such a fearful extent, and be familiarized to them as their inseparable companion?]

2. Its power is strengthened—

[It is of the very nature of habit to strengthen the principle that is called into action, whether it be good or bad. The mind, the memory, the judgment, are strengthened by exercise; as the bodily organs are also: and they acquire a facility in doing things which at first are difficult. And thus it is also with evil habits: a man may have so accustomed himself to anger, intemperance, impurity, or sloth, that he shall not be able to withstand the smallest temptation: every trifle will irritate him; every opportunity of indulgence ensnare him; “his eyes will be so full of adultery, that he cannot cease from sin [Note: 2 Pedro 2:14.];” and “on his bed he shall become like a door upon its hinges,” that knows of no motion but from one side to another [Note: Provérbios 26:14.]. This is placed in a peculiarly strong point of view by our blessed Lord, who tells us that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God [Note: Mateus 19:24.].” And wherefore is this? It is because his habits of indulgence have so enslaved him, that he cannot overcome them; nor can any thing but Omnipotence itself effect his deliverance [Note: Mateus 19:26.]

3. Its opportunities for exercise are multiplied—

[Habit calls around us those persons and temptations that are most subservient to its indulgence. The man of pleasure moves in a round of gaiety and amusement. The man who is in the pursuit of wealth, is to be found, wherever his favourite object may be best accomplished. The man who affects pre-eminence and distinction, is ever prosecuting his plans by such methods as lie within his reach. Thus all put themselves in the very way of temptation, and of indulging the sin which most easily besets them. If they even fled from the occasions of sin, they would be in great danger: but when they accumulate to themselves occasions of falling, and lay continually stumbling-blocks in their own way, it is no wonder that they fall. For, “can a man take fire in his bosom, and his clothes not be burnt? or can he walk upon hot coals, and his feet not be burnt [Note: Provérbios 6:27.]?” So if, instead of watching against temptation, we court it, and rush into it, and familiarize ourselves with it, there can be no hope but that we shall fall and perish. “A bird hasting to the snare, is not more sure of ruin than we [Note: Provérbios 7:22.].”]

4. The powers whereby it should be resisted are destroyed—

[We have before said, that against enormous wickedness there are some barriers, arising from conscience, and a desire of man’s applause. But by habits of sin, “the conscience becomes seared as with a hot iron,” and is rendered altogether incapable of discharging its proper office [Note: 1 Timóteo 4:2.]. A fear of detection, or of God’s displeasure, may sometimes operate to restrain from great iniquity: but the mind may become altogether “hardened through the deceitfulness of sin [Note: Hebreus 3:13.],” till we resemble those of whom the prophet speaks in a preceding chapter: “Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock: they have refused to return [Note: Jeremias 5:3.].” What can be expected of such persons, but that they will “wax worse and worse [Note: 2 Timóteo 3:13.],” and continue “treasuring up wrath,” till it shall come upon them to the uttermost?”]

5. Every thing that is good is put, by it, at an unapproachable distance—

[“How shall they do good that have been accustomed to do evil?” If “the putting off the old man” be so difficult, what hope is there of such persons “putting on the new [Note: Efésios 4:22.]”? The loving, serving, honouring of God, are things which come not into the mind of one who is addicted to the commission of evil: in this sense, “God is not in all his thoughts [Note: Salmos 10:4.].” And if any man think that of himself he can turn unto the Lord, and serve him in sincerity and truth, let him first wash an Ethiopian white; and then he may hope to accomplish the task of converting his own soul, and of “creating himself anew after the Divine image, in righteousness and true holiness.”]

Learn then, beloved,
1.

Your need of converting grace—

[You need it for the subjugation of sin, and much more for the implantation of holiness in your souls. Yes, indeed, Brethren, “you must be born again, and be made new creatures in Christ Jesus.” No power, but that which formed the universe at first, can ever make you what you ought to be; and what you must be, if over you would behold the face of God in peace — — —]

2. The difference between sin and grace, as affected by our habits—

[You have seen the terrible effect of habit in relation to sin. But it is far different in relation to grace: for though it is true that gracious habits render the exercise of grace more easy, they will never, in any degree, supersede the need of fear and watchfulness. Behold David, the man after God’s own heart: he catches but a glimpse of Bathsheba, and what becomes of all his gracious affections? See Peter, also, who was so bold that he would die with his Divine Master: a maiden does but point him out as a follower of his Lord, and he denies him with oaths and curses. The truth is, that habits of sin increase the corrupt bias that is in the soul, and render its departure from a right line more easy and more certain than it was before: but habits of grace are only like an augmenting of a man’s power to roll a stone up hill: but if he intermit his labour, whatever advance he may have made, the stone will instantly roll down, and he will have all his labour to begin again. “Let him, then, that thinketh he standeth, take heed lest he fall [Note: 1 Coríntios 10:12.].” Still has the most eminent amongst us “the flesh lusting against the Spirit, as well as the Spirit lusting against the flesh [Note: Gálatas 5:17.].” Yes, and still has the corrupt principle within him the force of “a law, which wars against the law of his mind, and brings him more or less into captivity to the law of sin which is in his members [Note: Romanos 7:23.].” And this I say to humble you, and to put you on your guard. Yet, let not any of you be discouraged: for “the grace of Christ is amply sufficient for you,” if you will but seek it; “nor shall any temptation occur to you without a way to escape, that so “you may be able to bear it [Note: 1 Coríntios 10:13.].” Be weak, then, in yourselves, and “strong in the Lord [Note: Efésios 6:10.]:” so shall “his strength be perfected in your weakness [Note: 2 Coríntios 12:9.],” and his name be glorified in your salvation.]