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    Or take another view of the case. Your heart you know must one day relent for sin, or you are forever damned. You know also that each successive sin increases the hardness of your heart, and makes it a more difficult matter to repent. How, then, can you reasonably hope that a future time will be equally favorable for your repentance? When you have hardened your neck like an iron sinew, and made your heart like an adamant stone, can you hope that repentance will yet be as easy to you as ever?

    You know, sinner, that God requires you to break off from your sins now. But you look up into His face and say to Him, Lord, it is just as well to stop abusing Thee at some future convenient time. Lord, if I can only be saved at last, I shall think it all my gain to go on insulting and abusing Thee as long as it will possibly answer. And since Thou art so very compassionate and long- suffering, I think I may venture on in sin and rebellion against Thee yet these many months and years longer. Lord, don't hurry me -- do let me have my way; let me abase Thee if Thou pleasest, and spit in Thy face -- all will be just as well if I only repent in season so as finally to be saved. I know, indeed, that Thou art entreating me to repent now, but I much prefer to wait a, season, and it will be just as well to repent at some future time.

    And now do you suppose that God will set His seal to this -- that He will say, You are right, sinner, I set my seal of approval upon your course -- it is well that you take so just views of your duty to your Maker and your Father; go on; your course will ensure your salvation. Do you expect such a response from God as this?

    11. If you ever expect to be saved, don't wait to see what others will do or say.I was lately astonished to find that a young lady here under conviction was in great trouble about what a beloved brother would think of her if she should give her heart to God. She knew her duty; but he was unrepentant, and how could she know what he would think if she should repent now! It amounts to this. She would come before God and say, O Thou great God, I know I ought to repent, but I can't; for I don't know as my brother will like it. I know that he too is a sinner, and must repent or lose his soul, but I am much more afraid of his frown than I am of Thine, and I care more for his approval than I do for Thine, and consequently, I dare not repent till he does! How shocking is this! Strange that on such a subject men will ever ask What will others say of me? Are you amenable to God? What, then, have others to say about your duty to Him? God requires you and them also to repent, and why don't you do it at once?

    Not long since, as I was preaching abroad, one of the principal men of the city came to the meeting for inquiry, apparently much convicted and in great distress for his soul. But being a man of high political standing, and supposing himself to be very dependent upon his friends, he insisted that he must consult them, and have a regard for their feelings in this matter. I could not possibly beat him off from this ground, although I spent three hours in the effort. He seemed almost ready to repent -- I thought he certainly would; but he slipped away, relapsed by a perpetual backsliding, and I expect will be found at last among the lost in perdition. Would you not expect such a result if he tore himself away under such an excuse as that?

    O, sinner, you must not care what others say of you -- let them say what they please. Remember, the question is between your own soul and God, and He that is wise shall be wise for himself, and he that scorneth, he alone shall bear it. You must die for yourself, and for yourself must appear before God in judgment! Go, young woman, ask your brother, Can you answer for me when I come to the judgment? Can you pledge yourself that you can stand in my stead and answer for me there? Now until you have reason to believe that he can, it is wise for you to disregard his opinions if they stand at all in your way. Whoever interposes any objection to your immediate repentance, fail not to ask him -- Can you shield my soul in the judgment? If I can be assured that you can and will, I will make you my Savior; but if not, then I must attend to my own salvation, and leave you to attend to Yours.

    I never shall forget the scene which occurred while my own mind was turning upon this great point. Seeking a retired place for prayer, I went into a deep grove, found a perfectly secluded spot behind some large logs, and knelt down. All suddenly, a leaf rustled and I sprang, for somebody must be coming and I shall be seen here at prayer. I had not been aware that I cared what others said of me, but looking back upon my exercises of mind here, I could see that I did care infinitely too much what others thought of me.

    Closing my eyes again for prayer, I heard a rustling leaf again, and then the thought came over me like a wave of the sea, I am ashamed of confessing my sin! What! thought I, ashamed of being found speaking with God! O, how ashamed I felt of this shame! I can never describe the strong and overpowering impression which this thought made on my mind. I cried aloud at the very top of my voice, for I felt that though all the men on earth and all the devils in hell were present to hear and see me I would not shrink and would not cease to cry unto God; for what is it to me if others see me seeking the face of my God and Savior? I am hastening to the judgment: there I shall not be ashamed to have the Judge my friend. There I shall not be ashamed to have sought His face and His pardon here. There will be no shrinking away from the gaze of the universe. O, if sinners at the judgment could shrink away, how gladly would they; but they cannot! Nor can they stand there in each other's places to answer for each other's sins. That young woman, can she say then -- O, my brother, you must answer for me; for to please you, I rejected Christ and lost my soul? That brother is himself a guilty rebel, confounded, and agonized, and quailing before the awful Judge, and how can he befriend you in such an awful hour! Fear not his displeasure now, but rather warn him while you can, to escape for his life ere the wrath of the Lord wax hot against him, and there be no remedy.

    12. If you would be saved, you must not indulge prejudices against either God, or His ministers, or against Christians, or against anything religious.

    There are some persons of peculiar temperament who are greatly in danger of losing their souls because they are tempted to strong prejudices. Once committed either in favor of or against any persons or things they are exceedingly apt to become so fixed as never more to be really honest. And when these persons or things in regard to which they become committed, are so connected with religion, that their prejudices stand arrayed against their fulfilling the great conditions of salvation, the effect can be nothing else than ruinous. For it is naturally indispensable to salvation that you should be entirely honest. Your soul must act before God in the open sincerity of truth, or you cannot be converted.

    I have known persons in revivals to remain a long time under great conviction, without submitting themselves to God, and by careful inquiry I have found them wholly hedged in by their prejudices, and yet so blind to this fact that they would not admit that they had any prejudice at all. In my observation of convicted sinners, I have found this among the most common obstacles in the way of the salvation of souls. Men become committed against religion, and remaining in this state it is naturally impossible that they should repent. God will not humor your prejudices, or lower His prescribed conditions of salvation to accommodate your feelings.

    Again, you must. give up all hostile feelings in cases where you have been really injured. Sometimes I have seen persons evidently shut out from the kingdom of heaven, because having been really injured, they would not forgive and forget, but maintained such a spirit of resistance and revenge, that they could not, in the nature of the case, repent of the sin toward God, nor could God forgive them. Of course they lost heaven. I have heard men say, I cannot forgive -- I will not forgive -- I have been injured, and I never will forgive that wrong. Now mark: you must not hold on to such feelings; if you do, you cannot be saved.

    Again, you must not suffer yourself to be stumbled by the prejudices of others. I have often been struck with the state of things in families, where the parents or older persons had prejudices against the minister, and have wondered why those parents were not more wise than to lay stumbling-blocks before their children to ruin their souls. This is often the true reason why children are not converted. Their minds are turned against the Gospel, by being turned against those from whom they hear it preached. I would rather have persons come into my family, and curse and swear before my children, than to have them speak against those who preach to them the Gospel. Therefore I say to all parents -- take care what you say, if you would not shut the gate of heaven against your children!

    Again, do not allow yourself to take some fixed position, and then suffer the stand you have taken to debar you from doing any obvious duty. Persons sometimes allow themselves to be committed against taking what is called the anxious seat; and consequently they refuse to go forward under circumstances when it is obviously proper that they should, and where their refusal to do so, places them in an attitude unfavorable, and perhaps fatal to their conversion. Let every sinner beware of this!

    Again, do not hold on to anything about which you have any doubt of its lawfulness or propriety. Cases often occur in which persons are not fully satisfied that a thing is wrong, and yet are not satisfied that it is right. Now in cases of this sort it should not be enough to say, such and such Christians do so; you ought to have better reasons than this for your course of conduct. If you ever expect to be saved, you must abandon all practices which you even suspect to be wrong. This principle seems to be involved in the passage, He that doubteth is damned if he eat; for whatever is not of faith is sin. To do that which is of doubtful propriety is to allow yourself to tamper with the divine authority, and cannot fail to break down in your mind that solemn dread of sinning which, if you would ever be saved, you must carefully cherish.

    Again, if you would be saved, do not look at professors and wait for them to become engaged as they should be in the great work of God. If they are not what they ought to be, let them alone. Let them bear their own awful responsibility. It often happens that convicted sinners compare themselves with professed Christians, and excuse themselves for delaying their duty, because professed Christians are delaying theirs. Sinners must not do this if they would ever be saved. It is very probable that you will always find guilty professors enough to stumble over into hell if you will allow yourself to do so.

    But on the other hand, many professors may not be nearly so bad as you suppose, and you must not be censorious, putting the worst constructions upon their conduct. You have other work to do than this. Let them stand or fall to their own master. Unless you abandon the practice of picking flaws in the conduct of professed Christians, it is utterly impossible that you should be saved.

    Again, do not depend upon professors -- on their prayers or influence in any way. I have known children hang a long time upon the prayers of their parents, putting those prayers in the place of Jesus Christ, or at least in the place of their own present efforts to do their duty. Now this course pleases Satan entirely. He would ask nothing more to make sure of you. Therefore, depend on no prayers -- not even those of the holiest Christians on earth. The matter of your conversion lies between yourself and God alone, as really as if you were the only sinner in all the world, or as if there were no other beings in the universe but yourself and your God.

    Do not seek for any apology or excuse whatever. I dwell upon this and urge it the more because I so often find persons resting on some excuse without being themselves aware of it. In conversation with them upon their spiritual state, I see this and say, There you are resting on that excuse. Am I? say they, I did not know it.

    Do not seek for stumbling-blocks. Sinners, a little disturbed in their stupidity, begin to cast about for stumbling-blocks for self- vindication. All at once they become wide awake to the faults of professors, as if they had to bear the care of all the churches. The real fact is, they are all engaged to find something to which they can take exception, so that they can thereby blunt the keen edge of truth upon their own consciences. This never helps along their own salvation.

    Do not tempt the forbearance of God. If you do, you are in the utmost danger of being given over forever. Do not presume that you may go on yet longer in your sins, and still find the gate of mercy. This presumption has paved the way for the ruin of many souls.

    Do not despair of salvation and settle down in unbelief, saying, There is no mercy for me. You must not despair in any such sense as to shut yourself out from the kingdom. You may well despair of being saved without Christ and without repentance; but you are bound to believe the Gospel; and to do this is to believe the glad tidings that Jesus Christ has come to save sinners, even the chief, and that Him that cometh to Him He will in no wise cast out. You have no right to disbelieve this, and act as if there were no truth in it.

    You must not wait for more conviction. Why do you need any more? You know your guilt and know your present duty. Nothing can be more preposterous, therefore, than to wait for more conviction. If you did not know that you are a sinner, or that you are guilty for sin, there might be some fitness in seeking for conviction of the truth on these points.

    Do not wait for more or for different feelings. Sinners are often saying, I must feel differently before I can come to Christ, or, I must have more feeling. As if this were the great thing which God requires of them. In this they are altogether mistaken.

    Do not wait to be better prepared. While you wait you are growing worse and worse, and are fast rendering your salvation impossible.

    Don't wait for God to change your heart. Why should you wait for Him to do what Heo His command?

    Don't try to recommend yourself to God by prayers or tears or by anything else whatever. Do you suppose your prayers lay God under any obligation to forgive you? Suppose you owed a man five hundred talents, and should go a hundred times a week and beg him to remit to you this debt; and then should enter your prayers in account against your creditor, as so much claim against him. Suppose you should pursue this course till you had canceled the debt, as you suppose -- could you hope to prove anything by this course except that you were mad? And yet sinners seem to suppose that their many prayers and tears lay the Lord under real obligation to them to forgive them.

    Never rely on. anything else whatever than Jesus Christ, and Him crucified. It is preposterous for you to hope, as many do, to make some propitiation by your own sufferings. In my early experience I thought I could not expect to be converted at once, but must be bowed down a long time. I said to myself, God will not pity me till I feel worse than I do now. I can't expect Him to forgive me till I feel a greater agony of soul than this. Not even if I could have gone on augmenting my sufferings till they equalled the miseries of hell, it could not have changed God. The fact is, God does not ask of you that you should suffer. Your sufferings cannot in the nature of the case avail for atonement. Why, therefore, should you attempt to thrust aside the system of God's providing, and thrust in one of your own?

    There is another view of the case. The thing God demands of you is that you should bow your stubborn will to Him. Just as a child in the attitude of disobedience, and required to submit, might fall to weeping and groaning, and to every expression of agony, and might even torture himself, in hope of moving the pity of his father, but all the time refuses to submit to parental authority. He would be very glad to put his own sufferings in the place of the submission demanded. This is what the sinner is doing. He would fain put his own sufferings in the place of submission to God, and move the pity of the Lord so much that He would recede from the hard condition of repentance and submission.

    If you would be saved you must not listen at all to those who pity you, and who impliedly take your part against God, and try to make you think you are not so bad as you are. I once knew a woman who, after a long season of distressing conviction, fell into great despair; her health sank, and she seemed about to die. All this time she found no relief, but seemed only to wax worse and worse, sinking down in stem and awful despair. Her friends, instead of dealing plainly and faithfully with her, and probing her guilty heart to the bottom, had taken the course of pitying her, and almost complained of the Lord that He would not have compassion on the poor agonized, dying woman. At length, as she seemed in the last stages of life -- so weak as to be scarcely able to speak in a low voice, there happened in a minister who better understood how to deal with convicted sinners. The woman's friends cautioned him to deal very carefully with her, as she was in a dreadful state and greatly to be pitied; but he judged it best to deal with her very faithfully. As he approached her bed-side, she raised her faint voice and begged for a little water. Unless you repent, you will soon be, said he, where there is not a drop of water to cool your tongue. O, she cried, must I go down to hell?Yes, you must, and you will, soon, unless you repent and submit to God. Why don't you repent and submit immediately? O, she replied, it is an awful thing to go to hell! Yes, and for that very reason Christ has provided an atonement through Jesus Christ, but you won't accept it. He brings the cup of salvation to your lips, and you thrust it away. Why will you do this? Why will you persist in being an enemy of God and scorn His offered salvation, when you might become His friend and have salvation if you would? This was the strain of their conversation, and its result was, that the woman saw her guilt and her duty, and turning to the Lord, found pardon and peace.

    Therefore I say, if your conscience convicts you of sin, don't let anybody take your part against God. Your wound needs not a plaster, but a probe. Don't fear the probe; it is the only thing that can save you. Don't seek to hide your guilt, or veil your eyes from seeing it, nor be afraid to know the worst, for you must know the very worst, and the sooner you know it the better. I warn you, don't look after some physician to give you an opiate, for you don't need it. Shun, as you would. death itself, all those who would speak to you smooth things and prophesy deceits. They would surely ruin your soul.

    Again, do not suppose that if you become a Christian, it will interfere with any of the necessary or appropriate duties of life, or with anything whatever to which you ought to attend. No;religion never interferes with any real duty. So far is this from being the case, that in fact a proper attention to your various duties is indispensable to your being religious. You cannot serve God without.

    Moreover, if you would be saved you must not give heed to anything that ld be saved. No consideration thrown in your way should be allowed to have the weight of a straw or a feather. Jesus Christ has illustrated and enforced this by several parables, especially in the one which compares the kingdom of heaven to a merchant-man seeking goodly pearls, who when he had found one pearl of great price went and sold all that he had and bought it. In another parable, the kingdom of heaven is said to be like treasure hid in a field, which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath and buyeth that field. Thus forcibly are men taught that they must be ready to make any sacrifice whatever which may be requisite in order to gain the kingdom of heaven.

    Again, you must not seek religion selfishly. You must not make your own salvation or happiness the supreme end. Beware, for if you make this your supreme end you will get a false hope, and will probably glide along down the pathway of the hypocrite into the deepest hell.

    II. What sinners must do to be saved.

    1. You must understand what you have to do. It is of the utmost importance that you should see this clearly. You need to know that you must return to God, and to understand what this means. The difficulty between yourself and God is that you have stolen yourself and run away from His service. You belong of right to God. He created you for Himself, and hence had a perfectly righteous claim to the homage of your heart, and the service of your life. But you, instead of living to meet His claims, have run away -- have deserted from God's service, and have lived to please yourself. Now your duty is to return and restore yourself to God.

    2. You must return and confess your sins to God. You must confess that you have been all wrong, and that God has been all right. Go before the Lord and lay open the depth of your guilt. Tell Him you deserve just as much damnation as He has threatened.

    These confessions are naturally indispensable to your being forgiven. In accordance with this the Lord says, If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, then will I remember my covenant. Then God can forgive. But so long as you controvert this point, and will not concede that God is right, or admit that you are wrong, He can never forgive you.

    You must moreover confess to man if you have injured any one. And is it not a fact that you have injured some, and perhaps many of your fellow-men? Have you not slandered your neighbor and said things which you have no right to say? Have you not in some instances, which you could call to mind if you would, lied to them, or about them, or covered up or perverted the truth; and have you not been willing that others should have false impressions of you or of your conduct? If so, you must renounce all such iniquity, for He that covereth his sins shall not prosper; while he that confesseth and forsaketh them shall find mercy. And, furthermore, you must not only confess your sins to God and to the men you have injured, but you must also make restitution. You have not taken the position of a repentant before, God and man until you have done this also.


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