SERMON
VII
God
Cannot Please Sinners
Luke
7:31-35---"And the Lord said, Whereunto, then, shall I liken the men of
this generation? and to what are they like? They are like unto children sitting
in the market-place, and calling one to another, and saying, We have piped unto
you, and ye have not danced; we have mourned to you, and ye have not wept. For
John the Baptist came neither eating bread, nor drinking wine; and ye say he
hath a devil! The Son of Man is come eating and drinking; and ye say, Behold a
gluttonous man, and a wine-bibber, a friend of publicans and sinners! But
wisdom is justified of all her children."
It would seem, as
if God designed, in his dealings with men, to leave them without excuse. He
uses such a variety of instrumentality to reclaim and save them, that it
appears as if he meant to try every possible means of winning them away from death,
that he may give them eternal life.
John the Baptist,
was an austere man: he seems to have had very little intercourse with the
people, except in his public capacity as a prophet. His message seems to have
been that of reproof and rebuke in a high degree. His diet was locusts and wild
honey; and he seems to have practised a high degree of austerity, in all his
habits of living. He did not visit Jerusalem as a public teacher, but continued
in the wildest parts of Judea, to which places the people flocked, to listen to
his instruction. His habits of life; his style of preaching; his abstaining in
a great measure from intercourse with the people; led his enemies to say, that
he had a bad spirit; and that so far he was from being a good man he was possessed
with the devil.
After the Scribes
and Pharisees had declined receiving his doctrine, under the pretense that he
had a devil: Jesus Christ began his public, and in his habits of life,
and intercourse with the people, differed widely from John the Baptist. Instead
of confining himself to the wilderness of Judea, he visited most of the
principle places, and especially spent considerable time at Jerusalem as a
public teacher. He was affable in his deportment; mingled with great ease, and
holy civility, with almost all classes of persons, for the purpose of
instructing them in the great doctrines of salvation. He did not hesitate to
comply with the invitations of the Pharisees, and great men of the nation to
dine with them; and on all occasions was forward in administering such reproof,
and instruction, as was suited to the circumstances and characters of those
with whom he associated. But when the Pharisees listened to his doctrines, they
were filled with indignation, and seized hold of the easy and gentlemanly
manner in which he accommodated himself to all classes of people that he might
give them instruction, and objected to him that he was a gluttonous man, a
wine-bibber, a friend of publicans and sinners. They objected to John, that he
was morose and sour, that he had a denunciatory spirit, and was therefore
possessed with the devil: and to Christ they objected, that he was on the
opposite extreme; that he too was affable and familiar with all classes of
people: that he was not only a gluttonous man, and a win-bibber; but that he
was the friend of publicans and sinners. It was this inconsistency in them,
that drew forth from Christ the words of the text. An evident allusion is made,
in the words of the text, to Eastern customs; to their seasons of festivity and
dancing on the one hand; and to their loud lamentation and mournings, on
funeral occasions, on the other. It is common, as every one knows, for little
children to copy, in their plays, those things which they see in adult persons.
When they witness seasons of festivity, piping, and dancing, they get something
that will answer as an instrument of music, and go forth piping and dancing, in
imitation of what they have seen. So on the other hand, when they have
witnessed funeral occasions, on which, mourning men and women, as is common in
the East; by their loud wailings, have excited great lamentations among the
spectators; they too, have attempted to copy this also. The conduct of the
Scribes and Pharisees is compared to children, who sit in the marketplaces, and
complain of their little playfellows as morose and sour, and not willing to
play with them, play what they would. When they imitated festivity and dancing,
their playfellows were solemn and reserved, and did not seem disposed to
merriment. And when they attempted to play something that was more agreeable to
their humour, and mourned and wailed unto them as if at a funeral, then they
were disposed to be merry. We have piped unto you (say they), and ye have not
danced; we have mourned to you, and ye have not wept. And when Christ had thus
represented the testy conduct of these children, he presses his hearers with
the application, "for John the Baptist came neither eating bread, nor
drinking wine, and ye say he hath a devil. The Son of Man is come, eating and
drinking, and ye say, Behold a gluttonous man, a wine-bibber, a friend of
publicans and sinners! But wisdom is justified of all her children."
In speaking from
these words, I design, to illustrate the following proposition---That God
Cannot Please Sinners.
Some people are
apt to imagine that it is a misrepresentation of God's character that creates
so much opposition to him in this world. Sometimes, it is true, that his
character is greatly misrepresented, and when his character is thus
misrepresented the consciences of men are opposed to him; but they are
no better pleased when his character is truly represented; for then, their
hearts are opposed to him.
It is matter of
fact, that only needs to be stated, to be admitted, that upon the subject of
religion, the heart and the conscience of impenitent sinners, are opposed to
each other. That which their hearts love, their consciences condemn, and that
which their consciences approve, their hearts hate. Their consciences approve
the character of God, as it is; but to this character their hearts are utterly
opposed, as I have shown when treating upon the subject of total depravity, in
No. 5 of this series. If the character of God should be so altered, as to
conciliate and please their wicked heart; their conscience would
condemn it.
In illustration of
the proposition, "that God cannot please sinners." I observe
in the
1st. Place, that
sinners do not like the holiness of God, nor would they like him if he
were unholy.
To the holiness of
God their hearts are bitterly opposed. To deny this is as absurd as it is
false. To maintain that an impenitent heart is not opposed to holiness, is the
same as to maintain that an impenitent heart is not impenitent. Impenitence is
the love of sin. But sin and holiness are direct opposites. To say then, that
an impenitent heart is not opposed to holiness, is to say that opposites are
not opposites. God is infinitely holy, and therefore the impenitent heart is wholly
opposed to him. But suppose he was infinitely sinful; would sinners be better
pleased with him than they are at present? No. They would then make war upon
him because he was so wicked. Their consciences would then condemn him,
and although their hearts would be conciliated, their conscience, and their
better judgment would be utterly opposed to him. Men are so constituted, that
they cannot approve the character of a wicked being. No man ever
approved of the character of the devil: and wicked men are opposed to both God
and the devil, for opposite reasons. They hate God with their hearts
because he is so holy; and in their consciencescondemn the devil,
because he is so wicked. Now suppose you place the character of God at any
point between the two extremes of infinite holiness and infinite sinfulness;
and sinners would not, upon the whole, be better pleased with him than they are
now. In just as far as he was holy, their hearts would hate him. In just as far
as he was wicked, their consciences would condemn him. So that he does not
please them as he is, nor would he please them if he should change.
Again. Sinners do
not like the mercy of God; in view of the conditions upon which it is to
be exercised, nor would they like him if he were unmerciful.
If they liked his
mercy with its conditions, they would accept forgiveness; and would no longer
be impenitent sinners. This is matter of fact. But if he were unmerciful, then
they would certainly be opposed to him.
Again. They do not
like the precept of his law, as it is, nor would they approve of it if
it were altered. When they behold its perfection, their hearts rise up against
it. But if it were imperfect, and allowed of some degree of sin, their
consciences would condemn it. Let the precept of the law remain as it is, or
alter it as you will; and sinners are and will be displeased. The law now
requires perfect holiness; and for this reason the sinner's heart is entirely
opposed to it. But suppose it required entire sinfulness; then his conscience
would utterly condemn it. Let it be of a mixed character, and require some
holiness, and some sin; and in as far as it requires holiness, their heart
would hate it; and in as far as it required sin, their conscience would condemn
it. So upon the whole, they would be as far from being satisfied, as they are
now.
Again. Sinners do
not like the penalty of the lawas it is; nor would they approve of it,
if it were altered. The heart of sinners rises into most outrageous rebellion,
when the penalty of eternal death is held out to their view. But if the
penalty were less, their consciences would condemn it. Then they would
say the penalty was not equal to the importance of the precept. That as the
importance of the precept was infinite; it is a plain matter of common sense
that the penalty is infinite. That God was under an obligation in justice, to
apportion the penalty to the importance of the precept. Furthermore, they would
say that God had not done all the nature of the case admitted, to prevent the
commission of sin. That he had not presented the highest motives to obedience,
that could be presented; nor such motives as the nature of the case demanded:
that therefore he was deficient in benevolence, and even wanting in common
honesty and justice. Now, place the penalty of this law at any point between
eternal death and no penalty at all, and the sinner is not satisfied.
If you make it
less than eternal death, you offend his conscience; and if you let it remain as
it is, you offend his heart.
Again. Sinners do
not like the Gospel as it is, nor would they be better satisfied, if it
were altered.
1st. They do not
like the rule of conduct which it prescribes, now would they be
satisfied if it prescribed any other rule. It requires that men should be holy,
as God is holy: and requires the same strictness and perfection, as does the
moral law. But this is a great offence to their hearts. Suppose it
prescribed a different rule of conduct, and lowered its claim as to suit the
sinful inclinations of men; then their consciences would oppose it.
What, they would
say, is the Gospel to repeal the moral law? Does it make Christ the minister of
sin? Is it arrayed against the government of God, and does it permit rebellion
against his throne? What sort of Gospel is this? To this their consciences
would entirely object.
Again. Sinners do
not like the conditions of the Gospel, now would they be satisfied, if
they were altered. The conditions are, repentance and faith: but to these,
the sinner's heart is opposed. To hate his sins; to trust in Christ, for
salvation; is asking too much, to obtain the consent of his heart. But
suppose the Gospel offered to pardon and save, without repentance and faith:
tho this the sinner's conscience, and his common sense would object.
What, he would say; shall the Gospel offer pardon while they continue their
rebellion? Shall men be saved in their sins? It is absurd and impossible. And
shall men be saved without faith in Christ? Shall they be received and
pardoned, while they make God a liar? Shall they go to heaven without believing
there is a heaven? Shall they escape hell when they do not believe there is a
hell? Shall they ever find their way to everlasting life, when they have no
confidence in the testimony of God; and will not walk in the only way that will
conduct them there? Impossible. A Gospel that pretends to save on such
conditions must be from hell.
Now suppose you
let the conditions of the Gospel remain as they are, or alter them in
any possible way; and the sinner is not satisfied. They commend themselves to
his conscience as they are, but they are a great offence to his heart.
Alter them, so as to conciliate his heart, and you offend his conscience;
and while the sinner remains impenitent, there is no conceivable alternation
that would please him.
The fact is, that
sinners are at continual war with themselves. Their hearts and consciences
are in perpetual opposition to each other. One view of a subject will please
their hearts, and offend their consciences; and another view of it, will
satisfy their consciences, but arouse the enmity of their hearts; and while
they are in this state, it is plainly impossible to please them.
Again. Sinners do
not like the means of grace, as they are, nor would they be satisfied,
if any other means were used to save them. They do not like the doctrines that
ministers preach, when they preach the truth, now would they be satisfied if
they preached error.
If they come out
with the pure doctrines of the Gospel, and bear down upon the hearts and
consciences of men with the claims of God, their hearts arise in instant
rebellion. This say they, is an abominable doctrine. But if the minister lets
down the high claims of the Gospel, their conscience is dissatisfied; and the
sinner if he is well instructed says, that the minister is afraid to tell the
truth; that he is daubing with untempered mortar; that he is deceiving the
people and leading them down to hell.
Now, whether the
minister preaches the whole truth, and nothing but the truth; or error, and
nothing but error; or a mixture of truth and falsehood; in just as far as he
preaches the truth; the sinner's heart opposes: and whenever he preaches what
the sinner knows to be error, his conscience condemns it. So let the minister
preach what he will; while the sinner is impenitent, he will not upon the whole
be satisfied.
Again. Sinners do
not like the manner of ministers preaching as it is, nor would they be
satisfied if their manner was different. If the minister's manner is rousing,
and pointed; pungent and impressive; the sinner's heart rises up against
it. If it is lazy and cold and dry, his conscience condemns it. In the
first case, the sinner says, he is an enthusiast, and a madman, that he appeals
to the passions, and excites a great deal of animal feeling; that he frightens
the women and children, and will drive people to madness. In the latter case,
he says that he preaches the people all to sleep. That he is prosing, and dull,
and does not believe the Gospel himself. Now let the minister's manner be
wholly right, or wholly wrong, or a mixture of right and wrong; and the sinner
is not satisfied. In so far as the manner is right, his conscience takes sides
against it: and while the sinner is so inconsistent with himself, it is vain to
hope to please him.
Again. Sinners do
not like the lives of ministers, as they are, nor would they be
satisfied if they lived differently. If the minister is determined to know
nothing among his people, save Jesus Christ and him crucified: if he make
religion his entire business; and introduce his message on all occasions; the
sinner's heart is filled with indignation: Says he is a great bigot; full of
superstition; or a canting hypocrite; that he is not sociable, and affable as a
minister ought to be; that he takes no interest in the common concerns of men;
that he is entirely unacquainted with human nature; that he is always intruding
his religion upon every body: and he thinks, for his part, that a
minister would do a great deal more good, to be a little more like other
people. But if on the other hand, the minister associates with the world like
other people; takes an interest in the passing occurrences of the day: if he
interests himself in politics; reads secular news, and books: relates
anecdotes, and is cheerful, and companionable; and at home among his people, on
all occasions; then the sinner's conscience condemns him. O he says, I
don't see that he is any better than any body else; he is not what a minister
should be, but is fond of politics, and as much interested in the business of
this world, as other people are. I like to see a minister confine himself to
the duties of his office. Now, let the minister live as he will; wholly right,
or wholly wrong, and the sinner is displeased. But suppose there be a mixture
of consistency and inconsistency, or right and wrong, in a minister's life;
then they say, he is not at all what he should be; that he is sometimes very
hot, and sometimes very cold; that he is sometimes all religion, and sometimes
no religion; that sometimes his conversation is all upon religious subjects,
and sometimes all upon the world; they think this inconsistency calculated to
do a great deal of hurt: for their part, they like to see a minister consistent
and be always the same. Now, it is evident, that while the sinner is so
inconsistent with himself, he will be displeased with the lives of ministers,
let them live as they may. As far as the minister lives as he ought, the
impenitent heart, loathes him; and in as far as he lives as he ought
not; the conscience condemns him.
Again. Sinners do
not like the conduct of Christians, as it is, nor would they be satisfied if it
were different. When Christians are very much engaged in religion, have a great
many meetings, and make great efforts to save souls of men, the hearts of
sinners are very much disturbed. They call them enthusiasts, and hypocrites,
and think they had much better attend to their worldly business, lest their
families should come upon the town. They do not thank them for their
impertinence in visiting from house to house, and intruding their religion upon
all their neighbors: and if Christians are opposed to balls and parties, and
all kinds of sinful amusements; then they say they are morose and sour, and
misanthropic; are opposed to all the sympathies, and courtesies of life; and
that they want to render every body else, as morose, and sour, and unhappy in
themselves--that they had better be engaged in something else, than in
muttering their prayers, running to meetings, and exhorting their neighbors to
repent, as if nobody had any religion but themselves. But, if on the other
hand, Christians say but little about religion, attend meeting but seldom,
except on the Sabbath; engage as deeply in business as worldly men; and appear
to enjoy parties of pleasure, and time-killing amusements; now they say, these
professors of religion are all hypocrites: what do they more than others? They
care nothing about the souls of their neighbors. They neither warn, nor exhort
them; nor live as if they believed there was a heaven or a hell. If these are
Christians, I want no such religion as this. So that is Christians live right or
wrong, sinners are not satisfied. Of if there is a mixture of good and evil in
their lives, they are no better pleased. If sometimes Christians are awake, and
at other times asleep; if sometimes they do their duty, and at other times
neglect it; sinners say, that their inconsistency is a great stumbling-block;
that they don't like this periodical religion; that is one day all zeal, and
the next all coldness and death. The truth is, if they are engaged, the
sinner's heart is disturbed; and if they are cold, his conscience gives
sentence against them. If they are neither cold nor hot, in just as far as they
are warm, their hearts oppose; and in as far as they are cool, their
consciences condemn; and who can please them?
Again. Sinners are
displeased if the church exercise discipline, and turn out unworthy members;
and they are also displeased, if they do not do it. If a church suffer
disorderly and wicked persons in their communion, their consciences are opposed
to this. They say these church members are all hypocrites, to sanction such
conduct as this. What! Have fellowship with such persons? The church can never
prosper while they retain in their communion such hypocrites. By having
fellowship with them, they show that they approve their deeds. But, if on the
other hand, the church rise up and excommunicate these offending members, then
their hearts are disturbed. They maintain that the church are persecuting some
of its best members. They think that the proceedings of the church are very
uncharitable to deal thus with persons, who for aught they can see, are as good
as any persons in the church. Cases of this kind have occurred, where the
excommunicated members have been advised, by the ungodly, to prosecute the
church for slander. The truth is, that while sinners continue to be so
inconsistent with themselves, nothing, upon the subject of religion, can please
them. What is right offends their hearts; and what is wrong offends their
consciences.
I shall conclude
this subject with several remarks:
1st. From what has
been said, you can see why it is that sinners find it impossible to rest
in any form of error, until their consciences become seared as with a hot iron.
It is affecting to see, how many persons there are, who are making continual
efforts to hide themselves behind some refuge of lies. These errors are
congenial to their feelings, and they want to believe them: and in the
excitement of debate, or in view of some glowing exhibition of their error,
when it is exhibited, as if it were sober truth, they feel as if they did
believe it; and while the excitement lasts they seem to rest in it. But when
the tumult of feeling subsides, and an enlightened conscience can gain a
hearing, it gives forth the sentence of condemnation against their favorite
heresy. Conscience comes forth and writes "falsehood" upon the
very head and front of it. This leads the heart to mutiny, and an internal
struggle and war is created, from which it would seem that the sinner can only
escape by working himself into such an excitement, as to lose sight of
Scripture, and reason and common sense: and thus in the wild uproar of his
tumultuous feelings drown the voice of conscience, and for the time being feel
measurably quiet in his sins. Thus you will see Universalists, and errorists of
almost every description courting debate; they seem to be unhappy unless they
can be engaged in some exciting conversation that will drown the voice of
conscience. But until by utter violence they have put conscience to silence,
they can never rest quietly in any form of error when they have been rightly
instructed. It is in vain for them to expect to bring an enlightened conscience
to take sides against truth, and against God. God has not left himself without
a witness in the sinner's breast; and however much his warring passions, and
his desperate heart, may mutiny against high heaven, he may rest assured, that
conscience will write out, and sign and seal his death-warrant; and often in
anticipation of coming retribution, hand him over to the executioner of eternal
justice.
Again. You can
see, from this subject, why it is that sinners will at one time praise, and at
another censure the same thing. There is a sinner goes to hear a minister
preach who daubs with untempered mortar; whose velvet lips utter the honied
words of deceitfulness and guile; who puts darkness for light, and light for
darkness; who makes falsehood appear like truth, and truth like falsehood; and
whose flowing eloquence is like one who has a pleasant voice, and can play well
upon an instrument. He conceals the sinner's danger. He says nothing of his
guilt. "He strengthens the hands of the wicked that he shall not turn from
his wicked way, by promising him life."O, says the sinner, what a charming
preacher. His feelings are enlisted; he is almost in a rapture. He goes home
pouring forth the most enthusiastic commendations of the sermon. But let his
feelings subside; let him have time for reflection; and when he has thought, he
will change his tune: and when speaking the sober dictates of his conscience,
he will condemn the preacher and his sermon, as calculated to bewitch and
deceive, rather than to reform and save.
Again. Let him
hear a minister who brings the truth of God to bear with the most impressive
pungency upon the hearts and consciences of men, and his heart rises in
rebellion; and while under the excitement, he will pour out execrations upon
the minister and his sermon, and declare that he will never hear him preach
again. He is ready to quarrel with every body that will justify the sermon or
the preacher. But let him have time to cool; let the lawless perturbations of
his bosom cease. Let conscience gain a hearing, and you will find him speaking
a different language. Let the same preacher have an appointment in his
neighborhood, and you will find him at the house of God. He will say, after
all, I may as well go; the man preached the truth, and I may as well hear it as
not. Though I was angry at his doctrine, I cannot but respect his honesty; I
will go once more and hear what he has to say. Now in one of these cases the
sinner speaks the language of his heart; and in the other the language
of his conscience.
II. From this
subject, you can see, that a minister whose preaching pleases the hearts of
sinners, cannot commend himself to their consciences in the sight of God. Many
ministers seem to aim at conciliating the feelings of the impenitent part of
their congregation. They seem to consider it an evidence of their wisdom and
prudence, that their preaching has so much favour with the ungodly. Now let
these sinners be converted, and they will lose their confidence in such a
minister. Their consciences, if enlightened, have never been satisfied with
him. They have praised his preaching, and loved to hear him, because he has
commended himself to their hearts, and not because he has commended himself to
their consciences. If then, they are ever truly converted, and their
hearts are brought over to take sides with their conscience, it is highly
probable that they will go away and join some other congregation, if another is
within their reach; and where in such cases they do not do this, there is
reason to fear that they are not truly converted. But where a ministry preaches
to the conscience, and sinners get angry and go away, if ever they are
converted they will desire to come back again, and set under the preaching that
used so to disturb them while in their sins.
III. From this
subject, you can see, that where Christians try to gain influence with sinners,
by bringing down their religion so as to conciliate their feelings while in
their sins, they will never by this kind of influence do the sinner any good.
For while by this course they please the heart of sinners their consciences
condemn them; and while their consciences condemn the course they take, it is
impossible that this course should do them any good.
Many persons are
attempting to gain influence with people in high life, by imitating them, and
conforming their lives and habits, and equipage, to their taste and mode of
living. In this way they seem to think that they shall gain access to them, and
influence over them. But it is certain, that the access and influence they will
thus gain, will never do the sinner any good; because this whole course of
conduct, by which this influence is gained, is condemned by the sinner's
conscience. It is not a religious, but a worldly influence, that is thus
gained. It is not a sanctified, but a sinful influence. And instead of giving
the person's character who takes this course, weight, as a Christian, it
has directly the opposite effect; and destroys the confidence of the sinner,
that he is a Christian. By taking this proud and worldly course to gain
influence, he may conciliate the sinner's feelings, and commend himself to his
heart, but the sinner's conscience repels and condemns him.
IV. God, so speaks
and conducts, as to commend himself to every man's conscience. The sinner's
heart is entirely opposed to God; but God pursues such a course, as not to
leave himself without a witness in the sinner's breast. Conscience will testify
for God. Now, it is certain, that the sinner's heart must be reconciled to God,
or he is eternally miserable; his judgment and conscience, will always
bear witness that God is right; and unless the heart is brought over to take
sides with conscience, it is self-evident that the sinner must be damned.
V. Ministers, and
Christians should take the same course that God does. Should so live and speak,
as to commend themselves to the sinner's conscience.
If we live so as
to have the sinner's conscience on our side, however much he may hate us now,
it is certain, that he must love us, or he must be damned. If we have done that
which his conscience approve, he must be reconciled to us, or God will never be
reconciled to him.
VI. You see from
this subject, why it is that where persons are converted, they often manifest
the greatest attachment to those Christians whom they most hated, previous to
their conversion. Those Christians that lead the most holy lives, are most apt
to be hated by impenitent sinners; and it often happens, that the more they
reprove and warn and rebuke them; the more sinners will hate them. But if those
sinners become truly converted, you will always see that they have the most
confidence in those very persons; the reason is, their hearts are changed.
Their conscience took part with the faithful Christian before; and now they are
converted, both heart and conscience approve his character.
VII. You see, from
this subject, why it is that when persons are converted, they manifest the
least attachment for, and the least confidence in, those professors of religion
with whom they were most intimate while in their sins. Those persons with whom
they were most pleased, while in this state of impenitency; were agreeable to
them, not because they had so much piety, but because they had so little. Not
because they did their duty to them so faithfully, but because the neglected
it. Now when they are converted, they cannot have much confidence in the piety
of those professors with whom they used to have this kind of worldly intimacy.
They cannot, for their lives, help suspecting that they have no piety. In some
cases a husband or wife, who was a professor of religion, has so lived, and so
concealed their light as to please their unconverted companion. If, in such a
case, the husband or wife becomes truly converted, rest assured, there will be
but little Christian confidence between the young convert, and the old
professor in this case. In some cases, husbands have said, after their
conversion, that they have very little confidence in their wife's religion,
because she never manifested religion enough to disturb them in their sins.
VIII. You see,
from this subject, that temporising with sinners; letting down, concealing, or
evading the claims of the Gospel, can do them no good. To attempt to please
them, while in their sins, is but to ruin them, if we succeed. Their hearts
must be changed; and the only way to effect this, is by taking the deepest hold
upon conscience, that is possible. Instead of expecting to change the heart, by
concealing the offensive features of the Gospel, we need only expect to change
it, by spreading out before the conscience, the claims of God, in all their
length and breadth. The heart is to be brought over, through instrumentality of
conscience, and the more fully the claims of God are represented to the
conscience, the more likely the sinner is to be converted.
To conceal the
truth from conscience, and attempt to win the sinner over by a lovely song; is
but to lull him with a syren's voice, until he plunges into eternal death.
IX. You see from
this subject, why it is that convicted sinners often manifest the greatest
opposition, just before they submit to God. It is often the case, that the more
conscience is pressed, the more the sinner is fretted, and the more he will
rebel; and when the conscience is thoroughly enlightened, and has obtained a
firm footing, so as to exert its utmost power upon the heart; a desperate and
outrageous conflict often ensues; and in the madness of his exasperated
feelings, the sinner is sometimes almost ready to blaspheme the God of heaven.
And it is often observed, that sinners will be the most high-handed in the
outbreakings of their enmity, while conscience is taking its most thorough
lessons, from the truth and Spirit of God. But when feeling has in a measure
exhausted its turbulence, the power of truth, presented by the Spirit of God,
exerts upon the heart such tremendous power, through the conscience, as to make
the sinner quail ---throw down his weapons, and submit to God.
X. From this
subject, you can see the long-suffering of God in sparing sinners. How amazing
it is, that he spares them so long, notwithstanding all their unreasonable
fault-finding and rebellion. Nothing that he does pleases them, and nothing
that he can do would please them. What would you think of your children, if they
should conduct in such a manner towards you. Suppose they had never obeyed you,
and had never so much as meant to obey you. When you have conducted in such a
way as to commend yourself to their consciences, their hearts opposed you; and
when you have commended yourself to their hearts, their consciences opposed
you; so that upon the whole you have not, and cannot please them. They are
always displeased, and murmuring at whatever you do. O how little patience
would the kindest earthly parents have with their children, when compared with
the long-suffering of the blessed God.
XI. You see that
it is of no use for God to try to please you, sinner, while you are in your
sins. He cannot please you if he would, and he would not please you if he could
while you remain in sin. Sinners often seem to imagine, that if God was such a
being, as they would have him, they should love him. They do not realize, that
if they framed a God to suit their hearts, they would fail of appeasing their
consciences. Sinner, your conscience approves of the character of God as it is.
If his character could be altered in any conceivable degree, it would upon the
whole please you no better than it does now, while you are in your sins; for if
you could alter his character so as to satisfy your heart, you would only
outrage your conscience; and the only possible way for you to be happy is, to
change yourself, instead of expecting or desiring that God should
change.
XII. The necessity
of a change of heart is self-evident. It is a fact of universal experience that
the consciences and hearts of sinners are opposed to each other; and this is
true even where the light of the Gospel has never shone. That men in following
the inclination of their hearts, have violated their consciences, is known and
acknowledged by every nation under heaven. This they have acknowledged in the
most public manner by the expiatory sacrifices which they have offered to
appease their offended gods. However absurd and foolish their ideas of God have
been, yet their sacrifices show that they have violated their consciences; and
there is probably not a man on earth who can honestly say, that in the
indulgence of his heart he has not violated his conscience.
An enlightened
conscience will never change. Its testimony will be louder and louder in favour
of truth for ever. There must be a change or there can be no inward peace; and
this change must plainly be in the heart, and not in the conscience.
XIII. It is in
vain for sinners to wait for God to use means that suit them better, before
they are converted.
Most sinners are
waiting to hear some different kind of preaching; and sometimes they will pass
through one revival after another, because the means, as they think, are not
adapted to their case. Sometimes they hear preaching that pleases their hearts,
but then their consciences are not enough impressed, to do them any good. And
then again, they hear preaching that impresses their consciences; but their
hearts rise up in rebellion.
Now if they could
only hear some preaching, or God could use some means, that they would please
both their conscience and their heart, they think they should be converted. But
such means cannot possibly be used while the heart, and conscience are opposed
to each other. Sinner, there is no use in your waiting. To expect God, or any
body else, to satisfy you before you are converted, is vain; and if you wait
for such an event you will wait, until you are in the depths of hell.
XIV. Sinners ought
not to desire that means should be used to please their hearts, while they are
in their sins. If any preaching, or means, make you feel pleasantly; if your
heart is delighted with it, rest assured, that these means will do you no good.
They will only deceive you, and make you overlook the necessity of a change of
heart.
XV. You can see
the nature of hell torments.
Sinners are often
thrown into great agony in this life, by the internal struggles, and janglings
of their consciences and hearts. Now let them go into eternity with their
hearts unchanged. Let the full blaze of eternity's light be poured upon their
consciences; and with a heart at enmity against God, what horrible rebellion,
what insupportable conflicting, and quarreling with self, and with God, will
the sinner experience.
With a conscience
that sternly takes the part of God; and a heart that supremely hates him, what
a fire of hell will such a conflict kindle up in the sinner's breast.
Lastly. Sinners
should not follow their feelings, but obey the voice of conscience. In other
cases, where sinners find their feelings, opposed to their better judgement,
they will often set down their foot, and resist the current of their feelings.
They will say, I am not going to be carried away, and throw up the reins to my
feelings, I must exercise my judgment. I must act like a reasonable being. But
oh, on the subject of religion, how perfectly men give themselves up to their
wicked hearts. Sinner, you ought this moment to come forth promptly, and act
like a man, and say you will not go another step in the way of death. Why throw
up the reigns, and give loose to passion? Why drive with such furious haste to
hell? Why suffer yourself to be carried hither and thither, by every gush of
feeling, and by every breathe of emotion that passes over the surface of your
soul? Why sinner, if you do not exercise your reason; if you do not listen to
the voice of conscience; if you do not gather up the reigns; gird up your
loins, and address yourself to the work of your salvation like a man. If you do
not make up your mind to resist the whole tide of your carnal feelings, and put
yourself under the clear blaze of heaven's light; and when conscience gives
forth its verdict, unless you will promptly obey, you must die in your sins;
and now will you here, in the house of God, while your character, and danger
are before you; while mercy waits to save, and death brandishes his weapon to
destroy, while heaven calls, and hell groans; while the spirit strives, and
Christians pray, will you have the moral courage; the decision of character,
the honesty, and manhood, to resolve on immediate submission to Jesus Christ?