0A.08. Chapter VII.

Chapter VII. Do Not Delay To Be Reconciled with God It is most incongruous to delay our reconciliation with God until the time of sickness.

It is very uncomfortable to delay it until our declining time. The vanity of men’s presuming to delay repentance, because some have been converted in their last hours. The instances of such are rare, and not to be drawn into example.

Innumerable have died in their sins, deceived with hopes of repenting hereafter.

Those who have delayed their repentance, are not utterly destitute of hopes if they earnestly seek God at last.

4. How incongruous is it to delay the solemn work of reconciliation with God, until the time of sickness. This is an affair wherein our transcendent interest is concerned, and should be performed in our most calm and sensible condition, when we are most capable of reflecting upon our ways, and making an exact trial of ourselves in order to our returning to God by a holy change of our lives. That the time of sickness is not a convenient season for this work, is sadly evident; for some diseases are stupefying, and all the powers of the soul are benumbed in a dull captivity; so that the sick man only perceives with his physical faculties. Some diseases are tormenting, and cause a great disorder in the soul, and distract the thoughts from considering its spiritual state. When the storm is at the highest, and the pilot is so sick that he can give no directions, the ship is left to the fury of the winds, and escapes by miracle. When there is a tempest in the humours of the body, and the soul by sympathy is so discomposed that it cannot apply itself to prepare for its appearance before the divine tribunal—what great danger of being lost, and passing from a short agony to everlasting torment?

Besides, suppose the sickness is more tolerable—yet how unfit is a person weak and languishing, when sense and conscience are both afflicted, to encounter with the cruel enemy of souls? All that sincerely seek peace with God, must expect fierce anger and war from Satan; therefore it is a point of necessary wisdom, while our bodies and minds are in the best order, to be preparing against his assaults.

5. Consider how uncomfortable it is to delay repentance until old age and sickness, when the fruits of it are not so evident nor acceptable; in evil days, and the approaches of death, it is very hard to discover the sincerity of the heart, whether repentance proceeds from holy principles; whether the sorrow then expressed is godly for sin, or merely natural, for punishment; Whether the good resolutions be the effects of permanent fidelity, or of violent fear which will vanish, the cause being removed. When the invitations to sin cease, there may remain a secret undiscerned love to it in the heart, which is the center of corruption, and root of apostasy. The snake that seemed dead in the frost, is revived by the fire. The inordinate affections that seemed mortified, when the sensitive faculties were disabled to carnal enjoyments, may have inward life, and will soon be active and vigorous in the presence of temptations. And that a deathbed-repentance is usually deceitful, appears from hence, that not one of a thousand that recover from dangerous diseases, are faithful in performing their most sacred and solemn vows. How many having the sentence of death in themselves, and under the terrors of the Lord, have expressed the greatest detestation of their sins, and resolved, as they thought sincerely, if God would spare them—to reform their ways, to become new creatures, exemplary in all holy conduct; yet the danger being over, their heats of devotion expire as they revive, and their lusts recover strength with their bodies, and being suppressed only by fear, are more fierce in their return. Their hearts were as marble, that in rainy weather seems dissolved into water, but it is only from the moisture of the air, and remains as hard as ever; when the fear of death is removed, all their promises of reformation are ineffective, as violent and void; all their religious affections vanish as the morning-dew.

Now if these people had died before this visible trial and discovery, they had passed into the eternal world with the reputation of true penitents, deceiving others with their prayers and tears, and liberal promises, the outward signs of repentance, and deceived themselves by the inward workings of an alarmed conscience. Therefore ministers should be very circumspect in applying the promises of mercy to people in such a state; for an error in that kind has fearful consequences. A little opiate divinity may quiet the mind for a time, but the virtue of it will be soon spent, and the presumer perishes forever. But suppose a dying person with true tears and sincere persevering affections returns to God; can he have a comfortable assurance of his sincerity? Indeed the searcher and judge of hearts will accept him; but how doubtful and wavering are his hopes? What anxious fears are in his breast, lest he builds upon a sandy foundation? And how dreadful is it to appear before the tribunal of God, and expect an uncertain sentence? But sinners still please themselves in this, that God has effectually called some at the last hour, and they may find the same favor with others. To this I answer:

(1.) It is true we have some rare admirable instances of God’s mercy and grace, the dying thief and some others, which showed it is possible with God to abolish the most confirmed habits in a short time, and by a swift conversion to prepare a sinner for Heaven. But these miraculous examples are not to be drawn into consequence for the encouragement of any in their sins. A prince will not endure that his free favors should be made a law to him, and the special privilege of some, be extended to all. One who has lived as an obstinate sinner, and dies a penitent believer, is very rare and extraordinary. What our Savior said concerning the salvation of rich men, is justly applicable to this case, "That it was as easy for a camel to go through the eye of a needle, as for a rich man to enter into the kingdom of Heaven." This so astonished the apostles, that they cried, "Who then can be saved?" To mitigate the difficulty, Jesus reminds them of the divine omnipotence, "All things are possible with God."

Thus for one who has been hardened in a long course of sin, and making himself fit for the company of damned spirits in Hell—to be at last suddenly prepared and received into the pure and glorious society above—is possible, but possible only as miracles are, by the efficacy of infinite power; and we cannot reasonably expect such miracles. Are Heaven and Hell such trivial things as to be left to an uncertainty? Are not men concerned in another manner in the affairs of this world? How careful to prevent the sentence of death, of imprisonment, of banishment? How diligent to obtain some temporal advantage? Yet how neglectful in things of highest importance?

It may be, says the secure wretch, God will give me repentance at last, as he did to others. Remember you speak of that that most nearly concerns your soul, and dare you venture the salvation of an immortal soul upon a naked possibility of receiving grace? What reasonable person would neglect a disease that may prove deadly, and rely on extreme remedies? And can you be guilty of such a cruel indifference, such a desperate carelessness, as to leave eternal salvation and damnation to a perhaps?

(2.) Consider how many thousands have died in their sins, and that great numbers of them cherished fallacious hopes of repenting at last. It may be justly said to those who neglect their present duty, presuming upon some examples of his glorious goodness on those who were converted and saved in their approaches to death—how many have finally miscarried in shooting that gulf, to one that has arrived safe at Heaven? How many that presume upon their youth and strength to delay repentance, are suddenly cut off? The first symptom of their sickness is death. And what the angel with such solemnity declared, "that time should be no more," is verified concerning them by an unexpected death. How many, when sick, hope either by the vigor of nature, or the virtue of medicines, to overcome the disease? And thus hope is cherished by the mortal kindness—the cruel deceit of friends, who are unwilling to reveal their danger, lest their spirits should sink under the apprehension of it. And thus deluded, many never see death until they feel it, and perish forever in their impenitence!

How many who are guilty and graceless, when on the brink of death and Hell—yet from atheism are secure as Jonah, who slept in the midst of a tempest at sea? The tenor of their lives reveals this to be divine vengeance, they are seized by a spirit of slumber, and pass without fear into the state of everlasting desperation.

How many are deceived with the appearance of repentance, and mistake a false peace for a saving peace, and assuage the anguish of conscience by extenuating remedies? Their sorrow for sin, their prayers, their resolutions of reformation—are the product of servile fear which is ineffectual to salvation. They are very liberal of the promises of amendment when they are near dying. From hence they vainly presume that God is reconciled to them, whose all-discerning eye sees the inward spring of their sorrows, and the principle of all the religious resolutions is the guilty fear of eternal judgment.

Now a false tranquility is more terrible than the storms of a troubled spirit; for those who hope upon deceitful grounds, are in the most hopeless state, neglecting what is requisite in order to salvation. Thus innumerable people pass in a cloud of delusion to the kingdom of eternal darkness. And how many who have lived in careless security, as if they had "made a covenant with death," when conscience is awakened, and looks into the depth of their guilt, when they see death before them attended with judgment, and judgment with an everlasting Hell! These self-deceivers go from carnal security into eternal despair. Then truth and conscience, which were so long under unrighteous restraints, break the fetters, and terribly charge the sinners. Then innumerable acts, which they thought to be innocent, appear to be sins; and sin, that they made light of, to be infinitely evil, and in the highest degree hateful to God. And sometimes by the suggestions of the enemy of souls, they are overwhelmed with despair, and their last error is worse than the first. The devil takes his advantage of the timorous conscience, as well as of the seared conscience; solitude is his scene, as well as the noisy theater; and by contrary ways, either presumption or despair, brings sinners to the same end. He changes his methods according to their dispositions; the tempter turns accuser, and then such who had but a dim sight of sin before, have an overly keen sight of it, and are swallowed up in an abyss of confusion; the condition of such is extremely miserable.

It is observed by those who are bitten by a mad dog, that their cure is extremely difficult, if not impossible; for being tormented with thirst—yet are so fearful of water, that the sight of it sometimes causes sudden convulsions and death. This is a significant emblem of a despairing soul; for when enraged conscience bites to the quick, the guilty person filled with fears and terrors, ardently thirsts for pardon—yet fearfully forsakes his own mercies. Whatever is propounded to encourage faith in the divine promises, he turns to justify his infidelity. Represent to him the infinite mercies of God, the invaluable merits of Christ sufficient to redeem the lost world—this only increases his despair, because he has perversely abused those mercies, and neglected those merits. The most precious promises of the gospel are killing terrors to him; as the sweet title of friend, with which our Savior received Judas when he came to betray him, was the most stinging reproach of his treacherous villainy.

Thus it appears how dangerous it is to delay repentance and reconciliation with God until sickness and a deathbed, when the remembrance or forgetfulness of sin may be equally destructive. The sum of what has been amplified in this part is this: A vain hope of living long, and being reconciled to God when men please, is the fatal foundation of their sins and misery. They apply the word of God against the mind of God, and securely provoke him, as if they could gain Heaven in contradiction to the gospel. But they usually dispose of that time they shall never enjoy, and presume upon that mercy and grace they shall never obtain. We are commanded "to seek the Lord while he may be found"—a sad intimation that it is not in our power to find him to our comfort when we please. He spares long, but abused patience will deliver sinners to revenging justice.

Samson was three times in the chamber of his lust exposed to treachery, and escaped; but the fourth time he said, "I will arise," but was surprised by his enemies, and lost his strength, and sight, and liberty. Just so, how justly will the willful neglect of salvation so long, and so compassionately offered to sinners, render the divine mercy inexorable to their prayers and tears at last! When a Roman gentleman who was accustomed to revel in the night, and sleep in the day, had wasted his great estate by luxurious living—he petitioned the emperor Tiberius to relieve his poverty, and was dismissed with this upbraiding answer: You are risen too late. He never opened his eyes to see his condition until it was past remedy. This is the sad case of many that waste the seasons of grace, and are careless of their duty, until upon the point of perishing, and then address themselves to God for his favor and pardon, but are justly rejected with the reproaches of their obstinate neglect of salvation in the time of their lives.

I doubt not that some are wonderfully converted and saved at last; but these special mercies are like our Savior’s miraculous healing the two blind people as he was passing in the way, when great numbers of the blind remained uncured.

We read a prodigious story in the book of Kings, that a captain and his fifty men commanded Elijah to come to the king, and immediately a tempest of lightning destroyed them. Now who would think that another captain with his fifty should be so desperate, having the ashes and relics of those miserable carcasses before their eyes, as to make the same citation to the prophet? Yet they did, and provoked the justice of Heaven to consume them. This madness is exemplified in thousands every day; for notwithstanding they see sinners like themselves cut off in their evil ways, they continue unreformed, as if they were fearless of Hell, as if resolved to secure their own damnation!

I would not from what has been represented in this matter so universally useful, discourage any who have lived in a course of sin from earnest seeking to God in their last hours; for even then they are not utterly destitute of hope. The gospel sets forth the mercy of God to returning sinners, in various representations and expressions of admirable tenderness. When the lost sheep was recovered, there was joy as if a treasure had been found. The prodigal had wasted his estate in lasciviousness and luxury, and by a harsh poverty came to him senses, reflecting with shame upon his folly and rebellion; and the sense of his misery (not a more sincere or noble principle at first) compelled him to go to his father, to try what his affections would do. And it was not a vain presumption, for he found the effects of fatherly and compassionate love, "So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. "The son said to him, ’Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ "But the father said to his servants, ’Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate!" Luk 15:20-24 The design of Christ was to represent his heavenly Father in that parable; and to wounded spirits who feel the intolerable weight of sin—the mercy and mildness of the gospel is to be exhibited. God is rich in mercy to all who call upon him in truth. But to tell sinners who securely proceed in their sinful ways, that they may be saved at last, and notwithstanding their presumptuous repulses of God’s calls to his service—yet think they may come into the vineyard at the eleventh hour and be rewarded—is to give countenance and protection to sin, and to harden them to destruction. Poison is not cured by giving food, but antidotes that put nature into a passion until the poison be expelled. The terrors of the Lord can only prove medicinal to such depraved souls. To conclude this argument, let us seriously consider the revelation God has afforded of himself in the gospel. He is a Father and a judge; justice and holiness as well as mercy are essential to his nature, that our affections may be accordingly moved towards him. "If you call on the Father, who without respect of persons judges according to every man’s work, pass the time of your sojourning here in fear." Presumption and despair are very dishonorable to God and pernicious to the soul. Presumption destroys the fear of God; despair destroys the love of God. But hope tempered with fear, has an excellent influence in the Christian life. The ballast and the wind are both necessary, that the ship may sail safely; without the wind the ship can make no way; and without ballast it is in danger of oversetting by every gust. Just so, hope and fear are necessary to bring us safely to Heaven. Fear without hope chills, and stupefies the vigor and alacrity of the soul, that it cannot come to God. Hope without fear makes the soul vain and careless of its duty, and liable to be overthrown by every pleasing temptation.

Briefly, let us rightly understand the tenor of the evangelical promises of pardon and grace: they are conditional, and applicable only to penitent believers. Sincere faith purifies the heart, works by love, and is the living principle of universal obedience. Genuine repentance unto life is productive of all good fruits in their season. Without faith and repentance we can neither be justified in this world, nor glorified in the next. "Be not deceived, God is not mocked; as a man sows, so shall he reap. He who sows to the flesh, shall of the flesh reap corruption; he who sows to the Spirit, shall of the Spirit reap life everlasting."