The Harmony of the Divine Attributes in Mans Redemption, Chapter 19
CHAP. XIX
The Compleatness of our Recovery by Jesus Cist. He frees us from the Power as well as Guilt of Sin. Sin is the Disease and Wound of the Soul: the meer Pardon of it cannot make us happy. Sanctification equals if not excels Justification. It qualifies us for the enjoyment of God. Saving Grace doth not encourage the Practice of sin. The Promise of Pardon and Heaven are conditional. To abuse the Mercy of the Gospel, is dishonourable to God, and pernicious to Man. The excellency of the Christian Religion discovered from its design and effect. The design is to purge Men from Sin, and conform them to God's Holiness according to their capacity. This gives it the most visible preheminence above other Religions. The admirable effect of the Gospel in the primitive Christians. An earnest Exhortation to live according to the purity of the Gospel, and the great Obligations our Saviour hath laid on us.
1. FRom hence we may discover the Perfection and Compleatness of the Redemption, that our Saviour purchased for us. He fully repairs what was ruin'd by the Fall. He was called Jesus, Mat. 1.21.because He should save his People from their Sins. He reconciles them to God, and redeems them from their vain conversation. He came by Water and Blood, to signifie the accomplishment of what was represented by the Ceremonial Purification, and the Blood of the Sacrifices; Satisfaction and Sanctification are found in Him. And this was not a needless Compassion, but absolutely requisite ingorder to our Felicity. Man in his guilty, corrupt state may be compar'd to a condemn'd Malefactor, infected with noisom and painful wounds and diseases, and wants the Grace of the Prince to pardon him, and Sovereign Remedies to heal him. Supposing the Sentence were reverst, yet he cannot enjoy his Life, till he is restor'd to health. Thus the Sinner is under the condemnation of the Law, and under many spiritual, powerful Distempers, that make him truly miserable. His irregular Passions are so many sorts of Diseases, not only contrary to Health but to one another, that continually torment him. He feels all the effects of Sickness. He is inflam'd by his Lusts, and made restless, being without power to accomplish or to restrain them. All his Faculties are disabled for the Spiritual Life, that is only worthy of his Nature, and whose operations are mixt with sincere and lasting Pleasure. Sin as 'tis the Disease, so 'tis the Wound of the Soul, and attended with all the evils of those that are most terrible. The whole head is sick, the whole heart is faint, from the sole of the foot, even to the head, Esay. 1.there is no soundess in it, but wounds, and bruises, and putrifying sores. Now our Redeemer as he hath obtain'd a full Remission of our Sins, so he restores Holiness to us, the true health and vigour of the Soul. He hath made a Plaister of his living Flesh, mixt with his Tears and Blood, those divine and powerful Ingredients to heal our Wounds. By the Holy Spirit 'tis applied to us, that we may partake of its vertue and influence. His Grace that pardons us, doth also purifie the Conscience from dead works, that we may serve the Living God. Without this the bare exemption from Punishment, were not sufficient to make us happy: For although the guilty Conscience were secure from Wrath to come, yet those fierce unruly Passions, the generation of Vipers that lodg in the breast of the Sinner, would cause a real Hell. Till these are mortified there can be no ease nor rest. Besides, Sin is the true dishonour of Mans Nature, that degrades him from his excellency, and changes him into a Beast or a Devil. So that to have a licence to wallow in the mire, to live in the practice of Sin, that defiles and debases him, were a miserable Priviledg. The Scripture therefore represents the curing of our corrupt Inclinations, and the cleansing of us from our Pollutions, to be the eminent effect and blessed work of Saving Mercy. Accordingly St. Peter tells the Jews, that God having raised up his Son Jesus, sent him to bless you, Act. 3.26.in turning away every one of you from his Iniquities: that is, Christ in his glorified state gives the Spirit of Holiness to work a sincere thorough Change in men, from all presumptuous reigning Sins to universal Holiness. An unvaluable benefit, that equals if not excels our Justification. For as the evil of Sin is in its own nature worse than the evil of Punishment, so the freeing us from its dominion is a greater Blessing than meer impunity. The Son of God for a time was made subject to our Miseries, not to our Sins. He devested himself of his Glory, not of Holiness. And the Apostle in the extasie of his affection desired to be made unhappy for the Salvation of the Jews, not to be unholy. Besides, the end is more noble than the means: Now Jesus Christ purchased our Pardon, that we might be restored to our forfeited Holiness. He ransomed us by his Death, that he might bless us by his Resurrection. He gave himself for us, Tit. 2.14.that he might redeem us from all iniquity, and to purifie to himself a peculiar people, zealous of good works. Sanctification is the last end of all he did and suffered for us.
Holiness is the chiefest excellency of Man, his highest advantage above inferiour Beings. 'Tis the Supream Beauty of the Soul, the resemblance of Angels, the Image of God Himself. In this the perfection of the reasonable Nature truly consists, and Glory naturally results from it. As a Diamond, when its earthy and colourless parts are taken away, shines forth in its lustre; so when the Soul is freed from its Impurities, and all terrene Affections, it will appear with a Divine Brightness. The Church shall then be glorious, when cleansed from every spot, and made compleat in Holiness. To this I will only add, that without Holiness we cannot see God, that is, delightfully enjoy Him. Suppose the Law were dispenst with, that forbids any unclean person to enter into the Holy Jerusalem, the place cannot make him happy. For Happiness consists in the Fruition of an object that is suitable & satisfying to our desires. The Holy God cannot be our Felicity, without our partaking of his Nature. Imputed Righteousness frees us from Hell, inherent makes us fit for Heaven. The sum is, Jesus Christ that he might be a perfect Saviour, sanctifies all whom He justifies; for otherwise we could not be totally exempted from suffering evil, nor capable of enjoying the supreme Good, we could not be happy here nor hereafter.
2. From hence it appears, that Saving Grace gives no encouragement to the practice of Sin. For the principal aim of our Redeemers Love in dying for us, was to sanctifie and cleanse us, by the washing of water and the Word. And accordingly all the Promises of Pardon and Salvation are conditional. The holy Mercy of the Gospel offers Forgiveness only to Penitent Believers, that return from Sin to Obedience: We are commanded to repent and be converted, that our sins may be blotted out, Act. 3.19.in the time of refreshment, from the presence of the Lord. And Heaven is the reward of persevering Obedience: To them who by patient continuance in well-doing, Rom. 2.7.seek for glory, and honour, and immortality, eternal life. There cannot be the least ground of a rational just Hope in any person without Holiness. Whoever hath this hope in him, purifies himself even as he is pure. 1 John 3.3.By which it appears, that the genuine and proper use we are to make of the exceeding great, and precious Promises is, That by them we may be partakers of the Divine Nature, 2 Pet. 1.4.and escape the pollution that is in the world through lust. Yet the corrupt hearts of men are so strongly enclined to their lusts, that they turn the Grace of God into wantonness, and make an advantage of Mercy to assist their Security; presuming to sin with less fear and more licence, upon the account of the glorious Revelation of it by our Redeemer. The most live as if they might be saved without being Saints, and enjoy the Paradise of the Flesh here, and not be excluded from that of the Spirit hereafter. But Grace doth not in the least degree authorize and favour their Lusts, nor relax the Sinews of Obedience; 'tis perfectly innocent of their unnatural abuse of it. The Poison is not in the Flower, but the Spider. Therefore the Apostle propounds it with indignation, Shall we sin that Grace may abound? God forbid. Rom. 6.1, 2.He uses this form of Speech, to express an extreme abhorrency of a thing that is either impious and dishonourable to God, or pernicious and destructive to Men. As when he puts the question, Is God unjust who taketh vengeance? God forbid. And is there iniquity in God?Rom. 3.5, 6. God forbid. He rejects the mention of it with infinite aversation.Rom. 9.14. Indeed what greater disparagement can there be of the Divine Purity, than to indulge our selves in Sin upon confidence of an easie Forgiveness? As if the Son of God had been consecrated by such terrible Sufferings, to purchase and prepare a Pardon for those who sin securely? What an unexpressible indignity is it to make a monstrous alliance between Christ and Belial?
And this abuse of Grace is pernicious to men: if the Antidote be turn'd into Poison, and the Remedy cherish the Disease, the cause is desperate. The Apostle tells us, Those that do evil that good may come thereby, their damnation is just. Suppose a presuming Sinner were assured, that after he had gratified his carnal vile desires, he should repent and be pardon'd, yet 'twere an unreasonable defect of Self-love to do so: What Israelite was so fool-hardy as to provoke a fiery Serpent to bite him, though he knew he should be healed by the brazen Serpent? But 'tis a degree beyond madness, for Men to live in a course of Sin upon the hopes of Salvation, making the Mercy of God to be his bondage, as if he could not be happy without them. An unrenewed Sinner may be the object of Gods Compassion, but while he remains so, he is uncapable of Communion with him here, much less hereafter. Under the Law the Lepers were excluded the Camp of Israel, where the presence of God was in a special manner; much more shall those who are cover'd with moral Pollutions, be kept out from the habitation of his Holiness. 'Tis a mortal Delusion for any to pretend that electing Mercy will bring them to Glory, or that the all-sufficient Sacrifice of Christ will atone God's displeasure towards them, although they indulge themselves in a course of Sin. The Book of Life is secret, only the Lamb with whose Blood the names of the Elect are written there, can open the seals of it. But the Gospel that is a lower Book of Life, tells us the qualifications of those who are vessels of Mercy, they are by Grace prepar'd for Glory, and that there can be no benefit by the Death of Christ without conformity to his Life. Those who abuse Mercy now, shall have Justice for ever.
3. From hence we may discover the peculiar excellency of the Christian Religion, above all other Institutions; and that in respect of its Design and effect. The whole Design of the Gospel is exprest in the words of Christ from Heaven to Paul, when he sent him to the Gentiles, To open their eyes, and to turn them from darkness to light, Act. 26.18.and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by Faith in Christ. One great End of it is to take away all the filthiness and malignity wherewith Sin hath infected the world, and to cause in men a real conformity to Gods Holiness, according to their capacity. As the Reward it promises is not an earthly Happiness, such as we enjoy here, but Celestial; so the Holiness it requires, is not an ordinary natural Perfection, which Men honour with the title of Vertue, but an Angelical Divine quality that sanctifies us throughout in Spirit, Soul and Body, that cleanses the Thoughts and Affections, and expresses itself in a course of universal Obedience to Gods Will. Indeed there are other things that commend the Gospel to any, that with judgment compares it with other Religions. The heigth of its Mysteries which are so sacred and venerable, that upon the discovery,Fit totum Fabula Coelum. Martial. they affect with reverence and admiration. Whereas the Religion of the Gentiles was built on Follies and Fables. Their most solemn Mysteries to which they were admitted after so long a circuit of Ceremonies and great preparations, contain'd nothing but a prodigious mixture of Vanity and Impiety, worthy to be conceal'd in everlasting darkness. Besides, the confirmation of the Gospel by Miracles doth authorize it above all humane Institutions. And the glorious eternal Reward of it infinitely exceeds whatever is propounded by them. But that which gives it the most visible preheminence,1 Tim. 6.3. is, That it is a Doctrine according to godliness. The End is the character of its nature. The whole contexture and harmony of its Doctrines, Precepts, Promises, Threatnings is for the exaltation of Godliness. The objects of Faith revealed are not meerly speculative, to be conceived and believed only as true, or to be gaz'd on in an Extasie of Wonder, but are Mysteries of Godliness, that have a powerful influence upon practice. The Design of God in the publication of them, is not only to enlighten the Mind, but to warm the Heart, and purifie the Affections. God discovers his Nature that we may imitate Him, and his Works that we may glorifie Him. All the Precepts of the Gospel are to embrace Christ by a lively Faith, to seek for Righteousness and Holiness in Him; to live Godly, Righteously, and Soberly in this present world. When our Saviour was on the Earth, the End of his Sermons, as appears in the Gospel, was to regulate the lives of Men, to correct their vicious Passions rather than to explicate the greatest Mysteries. Other Religions oblige their Disciples either to some external actions, that have no moral worth in them, so that 'tis impossible for any one that is guided by Reason to be taken with such vanities. Or they require things incommodious and burthensome. The Priests of Baal cut themselves. And among the Chineses, though in great reputation for wisdome, their Penitents expose themselves half naked to the injuries of the sharpest Weather, with a double cruelty & pleasure of the Devil, who makes them freez here, and expects they should burn for ever. 'Tis not the most strict observance of serious Trifles, nor submitting to rigorous Austerities that ennobles the humane nature, and commends us to God. The most zealous performers of things indifferent, and that chastise themselves with a bloody Discipline, labour for nothing, and may pass to Hell through Purgatory. But the Religion of Christ reforms the Understanding and Will, and all the actions depending on them. It chases away Errour, and Vice, and Hatred, and sheds abroad Light and Love, Purity and Peace; and forms on Earth a lively representation of that pure Society that is in Heaven. The End of it is to render men like the Angels in Holiness,foreign· that they may be so in Blessedness. This will render it amiable to all that consider it without Passion. And 'tis worthy of observation, that although many Heathens and Hereticks have contradicted other parts of the Christian Religion; yet none have dar'd openly to condemn the Moral part of it.
The Effect of the Gospel hath been answerable to the Design. One main difference between the old and new Law, is, that the old gave the knowledg of Rules without power to observe them; the new that is attended with the Grace of Christ enables us by a holy Love to perform that, which the other made men only to understand. Of this we have the most sensible Evidence in the Primitive Church, that was produc'd by the first beams of the Sun of Righteousness, & had received the first fruits of the Spirit. What is more wonderful and worthy of God, than that perfect Love, which made all the first Believers to have one Heart and one Soul? What greater contempt of the World can be imagined, than the voluntary parting with all their Goods in consecrating them to God for the relief of the Poor? And the Churches of the Gentiles, while the Blood of Christ was warm, and His Actions fresh in the memories of men, were exemplary in Holiness. They were as Stars shining in a perverse generation. There was such a brightness in their Conversations, that it pierc'd through the darkness of Paganisme, and made a visible difference between them and all others. Their words and actions were so full of zeal for the Glory of God, of Chastity, Temperance, Justice, Charity, that the Heathens from the Holiness of their lives concluded the Holiness of their Law, and that the Doctrine that produc'd such fruits could not be evil. The first light that discovered the Truth of the Christian Faith to many, was from the Graces and Vertues that appear'd in the Faithful. The Purity of their Lives, their Courage in Death, were as powerful to convert the World, as their Sermons,Vid. Chrysost. in Homil. 6. in 1 Epist. ad Corinth. Disputations and Miracles. And those who were under such strong prejudices; that they would not examine the Doctrine of the Gospel, yet they could not but admire the Integrity and Innocency, that was visible in the conversation of Christians. They esteem…d their persons from the good qualities that were visible in them, when they hated the Christian name for the conceal'd evil they unreasonably suspected to be under it. This Tertullian excellently represents in his Apology. The most part are so prejudic'd against the Name, and are possest with such a blind hatred to it, that they make it a matter of reproach even to those whom they otherwise esteem'd. Caius, Bonus Vir Caius Sejus, nisi Christianus.they say, is a good man, he hath no fault, but that he is a Christian. Thus the excellent Holiness of the Professors of the Gospel forc'd a veneration from their Enemies.
But we are fallen from Heaven, and mixt with the dust. Our conversation hath nothing singular in Holiness to distinguish us from the World. The same corrupt Passions reign in Professors of Christianity, as in those who are strangers from the Sacred Covenant. If we compare our selves with the Primitive Church, we must confess our unworthiness to be call'd their successors. Sixteen hundred years are run out since the Son of God came down to sanctifie and save the World, which are so many degrees, whereby we are descended from the first Perfection. We are more distant from them in Holiness than in Time. So universal and great is the Corruption, that 'tis almost as difficult to revive the dying Faith of Christians, and to reform their Lives according to the purity of their Profession, as the Conversion of the World was from Heathenism to Christianity.
'Tis true, In every Age there are some Examples of the Vertue of the Gospel, that reflect an honour upon it. And this last Age, which we may call the Winter of the World, in which the Holy Spirit hath foretold, That the love of many shall grow cold, by a marvellous Antiperistasis hath inflam'd the hearts of some excellent Saints towards God and Religion. But the great number of the wicked, and the progress of Sin in their Lives, there is no measure of Tears sufficient to lament.
Fourthly, I shall press Christians to walk as becomes the Gospel of Christ, answerably to the Holiness and Purity of that Divine Institution, and to those great and strict Obligations it laies upon us. The Gospel requires an entire Holiness in all our Faculties, an equal respect to all our Duties: We are commanded to cleanse our selves from all pollutions of flesh and spirit, to be holy in all manner of conversation. We are enjoin'd, To be perfecting Holiness in the fear of God. To be holy, as He that hath called us is Holy. A certain measure of Faith, and Love, and Obedience, a mediocrity in Vertue, we must not content our selves with. 'Tis not a counsel of Perfection given only to some Christians of a peculiar order and elevation; But the command of a Law that without exception binds all, Be perfect as your Heavenly Father is perfect. The Gospel gives no Dispensation to any Person, nor in any Duty. The Doctrine that asserts there are some excellent works to which the lower sort of Christians is not obliged, is equally pernicious, both to those who do them by Presumption, as if they were not due, and were therefore meritorious; and to those who neglect them, by a blind Security, as if they might be saved, without striving to reach the highest degrees of Obedience. 'Tis a weak pretence, that because the consummate measure of Sanctification can only be attained in the next life, therefore we should not endeavour after it here. For by sincere and constant endeavours we make nearer approaches to it, and according to the degrees of our progress, such are those of our joy. As Nature hath prescribed to all heavy Bodies their going to the Centre, and although none comes to it, and many are at a great distance from it, yet the ordination of Nature is not in vain: Because by virtue of it, every heavy Body is alwaies tending thither in motion or inclination. So although we cannot reach to compleat Holiness in this imperfect state, yet 'tis not in vain that the Gospel prescribes it, and infuses into Christians those dispositions whereby they are gradually carried to the full accomplishment of it. Not to arrive to Perfection is the weakness of the Flesh, not to aspire after it is the fault of the Spirit. To excite us, it will be of moment to consider the great Obligations that the Gospel laies upon Christians to be holy. By that Covenant the Holy God is pleased to take them into the Relation of his Children;1 Joh. 3.1. and as the nature of Sanctification, so the motives of it are contained in that Title. For so near an Alliance obliges them to a faithful observation of his Commands, and to imitate him with the greatest care, that the Vein of his Spirit, and the Marks of his Blood may appear in all their actions. Whosoever is born of God doth not commit sin:1 Joh. 3.9. The allowed practice of it is inconsistent with the quality of a Son of God, 'tis contrary to the Grace of his Divine Birth. Nay, the omission of Good, as well as the commission of Evil is inconsistent with that Relation. 'Tis for this reason, that Holiness is so much the character of a true Christian, that to be a Christian and a Saint are the same thing in the Writings of the Apostles. That venerable Title obliges him to a higher practice of Vertue, than ever the Pagans imagined. He is far behind them, if he do not surpass them, and if he is surpassed by them, he will be cloathed with shame. Besides, our Redeemer who hath a right to us by so many titles, by his Divine and Humane Nature, by his Life and Death, by his Glory and Sufferings; as He strictly commands us to be holy, so he hath joyned Example to his Authority, That we may walk as he walk'd, and be as he was in the world. St. Paul makes use of this consideration, to restrain the Disciples of Christ from all Sin, and to perswade them to universal Holiness. After he had mentioned the disorders of the Gentiles, Eph. 4.20.to deter the Ephesians from the like; he tells them, But ye have not so learned Christ, that is, his rule and practice instructed them otherwise. And when he commands the Romans, To walk honestly as in the day, Rom. 13.13, 14.not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; he opposes to all these vices, the pattern that Christ set before us, But put ye on the Lord Jesus Christ. The expression intimates the Duty, that as the Garment is commensurate to the Body, so we are to imitate all the parts of his Holy Conversation.
'Tis no wonder that the Heathens gratified the inclinations of Lust or Rage, when their Gods were represented acting in such a manner, as to authorise their Vices. Semina pene omnium scelerum, à Diis suis peccantium turba collegit, as Julius Firmicius justly reproaches them. There was no Villany, how notorious soever, but had some Deity for its Protector. They found in Heaven a Justification of all their crimes, and became vicious by imitation.Deorum cultores boni esse non possint; ab ipsis enim diis erudiuntur ad injustitiam. Lactan. For 'tis very congruous for men to follow those whom they esteem to be perfect, and to whom they think themselves accountable. If they attribute to their Supreme God, the Judg of the World, Vices as Vertues, What Vertues will there be to reward, or Vices to punish in Men? But for those that name the Name of Christ to continue in iniquity, is the most unbecoming thing in the world. For they live in the perfect contradiction of their Profession. An unholy Christian is a real Apostate from Christ, that retracts by his wickedness the Dedication that was made of him in his Baptism. Although he doth not abjure our Saviour in words, he denies him in his works. A proud person renounces his Humility, the revengful his Mercy, the luke-warm his Zeal, the unclean his Purity, the covetous his Bounty and Compassion, the hypocrite his Sincerity. And can there be any thing more indecent and absurd, than to pretend the relation and respect of Disciples to such an holy Master, and yet by Disobedience to deny him? When the bloody Spectacles of the Gladiators were first brought to Athens, a Wise man cried out to the Masters of the Prizes, That they should remove the Statue and Altar of Mercy out of the City, there being such an incongruity between the Goddess they pretended to worship, and that cruel Sacrifice of Men for the sport of the People. It were more suitable for those who are not afraid to violate the most Holy Laws, and to contradict the Pattern of Christ, to leave their Profession, and to take some other more complying with their Lusts. 'Tis not the Title of a Christian that sanctifies those who pollute and defame it. 'Tis not wearing the Livery of Christ that can honour those who stain it by their filthiness; but 'tis an aggravation of their guilt. 'Tis an unconceivable indignity to our Saviour, and revives the old calumnies of the Heathens,Celsus, Zosimus. as if the Gospel were a Sanctuary for Criminals, when those that call him Lord, do not what he commands them. I know, saith Christ, the blasphemy of them that say, they are Jews and are not, Rev. 2.9.but are the Synagogue of Satan. Those that own the Profession of Christianity, and live in unchristian Practices, are baptised Pagans, and in effect revile our Blessed Redeemer, as if He had proclaim'd a licentious impunity for Sinners. Such Wretches may deceive themselves with a pretence they believe in Christ, and that visibly they declare their dependence on him; but this pretence will be as unprofitable as 'tis vain. 'Tis not the calling him Lord, that will give them admission into the kingdom of heaven. Mat. 7.21.The naked name of a Christian cannot protect them from the wrath of God. Tertullian smartly upbraids some in his time who were careless of the Dignity & Purity of the Christian Profession in their Lives,Lib. de Poen. imagining that they might reverence God in their hearts, without regarding him in their actions: that they might Salvo metu & fide peccare, Sin without losing their fear of God, and their Faith: To refute this gross contradiction, he propounds it in a sensible example, Hoc est salva castitate matrimonium violare, salva pietate parenti venenum temperare, Th…s is the same thing as to violate the Fidelity of Marriage, without the wounding of Chastity, or to poison a Parent without failing in the duty that is owing to them. And to express his indignation, he tells them, Sic ergo & ipsi salva venia in Gehennam detruduntur, dum salvo metu peccant. Let them expect that God will cast them into Hell, without prejudice to their Pardon, as they pretend to Sin without prejudice to the respect they bear him.
To sum up all; Jesus Christ as by his Doctrine and Life he clearly discover'd our Duty, so he offers to us the Aid of his Spirit for our assistance, by which the Commands of the Gospel are not only possible but easy: And to enforce our obligations he hath threatned such Vengeance to the rebellious, and promised such a Reward to those that obey the Gospel, that it is impossible we should not be deeply affected with them, if we seriously believe them, and He hath given such evidence of their truth, that 'tis impossible we should not believe them, unless the God of this world hath blinded our minds. 'Tis matter therefore of just astonishment, that Christians should not express the efficacy of the Gospel in their actions. How can a reasonable Creature believe that eternal Damnation shall be the Punishment of Sin, and yet live in the wilful practice of it? The Historian speaking of Mushroms that somtimes prov'd deadly to whole Families, asks with wonder,Familias nuper intterimere, & tota Convivia, quae voluptas tanta tam ancipitis cibi? What pleasure could allure them to eat such doubtful Meat? Yet they may be so corrected as to become innocent. But when 'tis certain that the Pleasures of Sin are mortal, Can any one be tempted by those attractives to venture on that, which will undoubtedly bring Death to the Soul? Let Sense itself be Judg, and make the comparison between whatsoever the present Life can afford for delight in Sin, and what the future Death will bring to torment it: Let the Flesh see into what torments all its delights shall be changed, and with what other fire than of impure Lust it shall burn for ever.
Besides, We are encouraged to our Duty with the assurance of a Happiness so excellent, that not only the enjoyment of it in the next World, but the just expectation of it here makes us truly blessed. If the Reward were small, or the Promise uncertain, there might be some pretence for our not performing the Conditions to obtain it: but when the one is infinitely great, and the other as true as the God of truth, what more powerful motive can be conceiv'd to make us holy. 'Tis the Apostles chosen Argument, that We should walk worthy of him who hath call'd us to his Kingdom and Glory. The Heathens were in a great measure strangers to the Secrets of another World; they had but a shadow of probability, we have the Light of Truth brought down from Heaven by the Son of God, that reveals to us a Blessedness, that deserves our most ardent active Affections. But if Men are not wrought on by natural Reason, nor divine Faith, if neither the Terrours of the Lord, nor the blessed Hope can perswade them from Sin to Holiness, their condition is irrecoverable. In this the Rules of Natural and Spiritual Healing agree.Hippocrat. Sect. 7. Aphoris. ult. Where neither Corrosives nor Lenitives are successful, we must use the Knife; if cutting off be unprofitable, we must fear the part; if the Fire is ineffectual, the Ulcer is incurable. If the threatning of Hell-fire, through Unbelief and Carelesness is not fear'd, and hath no efficacy to correct and change Sinners, what remains but to make a presage of eternal Death, that will unavoidably and speedily seize on them? And if so clear a discovery of the Heavenly Glory doth not produce in men a living Faith that works by Love, and a lively Hope that purifies the Heart and Conversation, what can be concluded, but that they are wholly sensual and senseless, and shall be for ever deprived of that Blessedness they now despise and neglect?