2. The terms of the gospel will not be more easy, and we better able to obey them hereafter than now we are. The laws of Christianity are always the same. The pleasures of sin must one day be renounced, or we are for ever miserable ; and why not now ? Sin will be as sweet hereafter as now it is ; and salvation dispensed upon the same terms. You cannot be saved hereafter with less ado, or bring down Christ or heaven to a lower rate. If this be a reason, it will ever be as a reason against Christ and religion, because you are loath to part with this or that pleasing lust ; and so it will never be.
3. The suspicion that is upon a late repentance. It is seldom sound, and therefore always questionable. That is no true repentance which ariseth merely from horror and the sense of hell. This sensible work that men have upon them may be but the beginning of everlasting despair. All men seek the Lord at length, but the wise seek him in time. This was the great difference between the wise and foolish virgins ; one sought him ' in time,' the other ' out of time.' They would covet his favour at last. Upon a death-bed the most profane would have God for their portion : when they can sin no more, and enjoy the world no longer, then they cry and howl for mercy and com- fort, and a little well-grounded hope of heaven or eternal life : but who can tell whether this sensible work that is upon them be not merely an act of self-love, and the fruit of those natural desires which all the creatures have after their own happiness, or a mere retreat others have when they can hold the world no longer. We cannot say this repentance is true, nor affirm the contrary, that it is false ; but it is doubtful. There is but that one instance of the thief on the cross, that truly repented when he came to die. The scriptures contain a" history of four thousand years, or thereabouts ; and yet all that while we have but this one instance of a true repentance just at death ; and in that instance there is an extraordinary conjunction of circumstances which cannot reasonably be expected again. Christ was now at his right hand, in the height of his love drawing sinners to God : never such a season as then ; and it is more than probable he had never a call before then. Well, then, let us put this necessary work of prepar- ation for God out of doubt betimes ; yea, let the children of God, if they have not yet prevailed against such a lust, or lived in the neglect of such a duty, could not bring their hearts to it hitherto, make speed, lest they be surprised, and this defect in their preparation make their death uncomfortable. A good Christian is always converting, yet not fully converted: the first work is often gone over, and he is still getting nearer to God by a more affectionate compliance with his whole will.
410 SERMONS UPON MATTHEW XXV. [SER. IX.
Doct 2. That those that are finally refused by the Lord may yet have a desire of the joys of heaven.
1. Consider them in this world, and in the world to come. These two respects are different ; for though self-love be the common cause of their desiring heaven both now and then, yet there is a difference : it is more commendable to desire it now than to desire it then, though neither be an argument of any gracious constitution of soul. It is more commendable to desire it now, when it is a matter of faith to believe the world to come, than when it is a matter of sense ; as when all shadows are chased away, then it is no hard matter to convince men of things that lie within the veil; that is, of the truth and worth of heavenly things: and yet if they should be convinced of this, we cannot say they are gracious, however they are better than mere infidels ; for carnal men may desire a share in the state of the blessed, as Num. xxiii. 10, ' Oh ! that I might die the death of the righteous ! ' Balaam had his wishes. And those that did not like Christ's doctrine, but departed from him, said, John vi. 34, ' Lord, evermore give us of this bread of life.' They would fain be happy. When this happiness was represented unto them, it may and doth stir up strange motions in the hearts of those that are unrenewed and unchanged.
2. There is a difference in the end and use of this desire of happiness. Now and then God leaveth these velleities and inclinations as a stock upon which to graft grace ; as a spinster leaveth a lock of wool to fasten the next thread ; as Nebuchadnezzar's shape remained when he was turned a-grazing among the beasts ; and as Job's messengers, ' I alone am escaped to tell thee.' There are these inclinations to happi- ness that are escaped out of the ruins of the fall. God by our self-love would draw us to love himself: man will not be dealt with else. It leaveth men capable of heaven X the doctrine of life represented to them, they are without excuse if they refuse it. This is the use of it now ; but then when we are in termino, it hath another use. This love of their own happiness, and desire to be saved, serveth for this very use, to make them sensible of their loss, the grief of their condemna- tion and lost estate is increased thereby. Now this is little thought of by carnal men, because they have oblectamenta sensus, the entertain- ments of sense to divert their minds ; but when separate and set apart from all these, then, if they have no other punishment, this is enough. Surely their understanding remaineth, having nothing to comfort them and allay the bitter sense of their loss. But now let us see —