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ter thing. He believes that if he is now a sinner, exposed to the threatnings of God, yet he shall hereafter repent and escape the wrath to come, though he has lived hitherto on this flattering prospect, and is still as far from repentance as ever. He sins with an intention that he will, and in expectation that he shall condemn himself in deep shame and sorrow for what he is doing, and yet his present determination is to do it. He commits many sins in secret, which he would not dare to commit be
he will confess that no darkness can bide him from God, and that it is a small thing to be judged of men, but a solemn thing to be judged of God, who will bring to light the hidden things of darkness. He knows, that in comparison with the life to come, the present life is nothing, and yet he regards this as the only important part of his existence. He confesses that this life is short and uncertain, and yet acts as if he were never to die, and boasts of to-morrow, as if he were sure it would be as this day and much more abundant. He can, on principles of reason, demonstrate the certainty of a future existence, and yet is as little influenced by it, as if he could demonstrate the contrary. What he believes in speculation, he denies in practice. What affects him at one time, he disregards at another. What he now resolves to do, he soon refuses to do, though he pretends no just cause to change his resolution. Such are the views and feelings of a wicked man's mind at different times. And can the vagaries of a raving madman be more wild and incoherent?
6. Nothing is harder than to convince a sinner of the unreasonableness of his conduct.
The madman will sooner believe the whole world to be insane, than himself to be so. Nothing will enrage him more than to tell him he is distracted. Much so is it with the profligate sinner. He can see faults in others much easier than in himself. He will sooner censure the virtues of others as crimes, than confess his own crimes to be what they are. He will justify in himself the same things which he condemns in others, and claim a right to do that, which he will allow to no one else. When the madman becomes sensible bf his disorder, there is hope of his recovery : so when the sinna sees the corruption of his heart, there is hope of his repentance. While he thinks highly
While he thinks highly of himself, he will use no means for his amendment and suffer none to be used with him, any sooner than an insane person, who thinks himself sound, will submit to the discipline of remedies and regimen, in order to
From these instances it appears, that Solomon justly charaeterized the wicked man, when he said, madness is in his heart.
THE MADNESS AND FATE OF IMPENITENT SINNERS.
ECCLESIASTES ix. 3.
Yea also the heart of the sons of men is full of evil; and mad
ness is in their heart while they live, and after that they go to the dead.
Solomon, in these words, represents sin as a sort of madness. It is not a natural, but a moral madness. It is not the want, but the perversion of reason. It is a disorder not in the head, but in the heart. The sinner acts as contrary to wisdom, as if he had none. He pays no just regard to his true interest-seeks his own destruction—is an enemy to his best friends-deludes and imposes on himself-is inconsistent in his views and actions and is blind to his own condition. In these respects he symbolizes with a madman. But in other respects there is a wide difference. One is unsound in his intellect, the other is perverse in his will—the one cannot act rationally, the other will not. The latter, therefore, is involved in guilt of which the former is not capable.
These things we have considered in a former discourse.
on says of the sons of men; “ Madness is in their heart, while they live, and after that they go to the dead."
Here are several serious thoughts suggested.
1. It is here intimated, that many persist in their mad course as long as they live.
Some, indeed, by the grace of God are happily reclaimed to a sounder mind and a wiser conduct. But of many, it may doubtless be said, “Madness is in their heart, while they live.” They haughtily spurn and reject all the instructions, and warnings, which are given them-all the means, which are applied to themand all the strivings of God's spirit with them. “Their iniquities have taken them; they are holden in the cords of their sins, and they die without instruction, as in the greatness of their folly they have gone astray." What proportion of mankind these unhappy wretches make, it is not for us to judge; but there is reason to believe their number is not small. When the old world was destroyed, but a remnant was saved. In the city of Sodom there were not ten righteous, to secure it from the vengeance of heaven. There was a time, wher, in the Jewish nation, there was not a man found, who sought the truth and executed judgment. There might be many, who wept in secret places for the general corruption; but error and vice were become so strong and insolent, that none had courage openly to oppose them. In our Saviour's time, so few gave heed to his doctrine, that he applied the prophet's complaint, “ Who hath believed our report? And to whom is the arm of the Lord revealed ?” Many were called, but few were chosen. Hence, exhorting his hearers to enter in at the straight gate, he urges this solemn argument, “ Wide is the gate and broad is the way, which leadeth to destruction, and many there be who go in thereat : But straight is the gate and narrow the way, which leadeth to life ; and few there be who find it !” There were, in the time of John's vision, but few names even in Sardis, which had not defiled their garments. Nor have we any reason to conclude, that the prevalence of sin is limited to those times and places. It has ever been the complaint of good men, that iniquity abounds. This is a full and undeniable proof, that some moral disorder has infected human nature—some seed of bitterness has taken root in the soil, and springing up, bears gall and wormwood. Why else is there not a just man on
earth, who perfectly does good, and sins not ? Why else does the madness of sin so extensively prevail ? Why else are the most powerful antidotes so often ineffectual?
Our own observation will furnish us with sad examples of the infatuating influence of sin. There are many, who discover no deep concern for their future interest, but are wholly immersed in the cares of the world—who are governed by no fixed principles of piety, but entirely by temporal considerations. There are some who are addicted to palpable vice, to intemperance, profaneness, slander, or injustice, and who live in the habitual neglect of the means of religion. There are those who persist in their guilty course, unreformed and unawakened by all the methods of divine grace and providence: or if they are alarmed by a sudden danger, they soon relapse into their former stupidity. And we sometimes see those who leave the world without exhibiting any proof of a better temper. Madness is in their heart while they live. Our Saviour warns us, that, at the last day, many will come and plead admission into his kingdom, whom he will reject as workers of iniquity.
Now it is probable, that among those who shall be finally rejected, few will be found, who beforehand really expected this awful event. When Jesus speaks of the sad fate of impenitent sinners, he generally represents them as wofully disappointed. If wę enquire what supports their present hopes, we shall find it to be one of these two things; either a flattering opinion that they are already entitled to God's favour, or a vain presumption that they shall secure his favour by repentance, before they die. Well; you see that many, who have indulged these hopes, will finally be disappointed: look well to yourselves, lest ye be disappointed also. Fear, lest a promise being left us of entering into God's rest, any
should seem to come short of it. There are probably none present, who really believe that they shall miss of this grand object. If they realized for themselves such an event, how is it possible that they should maintain all this calmness and indifference, which they actually discover ?-—And yet it is proba. ble, there are some, who, if they were to talk seriously of their moral state, would confess, that they had not made their calling