The Sovereign and Final Happiness of Man with Means to Obtain it, Chapter 5
CHAP. V.
The Choice of Heaven must be early. The Pretences of Mens delaying Repentance. The infinite danger of it.
Secondly. THe choice of Eternal Felicity must be early in the prime of our days. The rule of our Duty, and Reason binds us to remember our Creatour in our Youth, to pay to him the first fruits of our Time and Strength. When we are surrounded with inticing Objects, and the Sense are entire and most capable to enjoy them, when the electing Powers are it their vigour, then 'tis just we should live to God, obey him as our Law-giver and prefer the fruition of him in Heaven, the reward of Obedience, before as the pleasures of Vanity. 'Tis very honourable and pleasing to God to give the Heart to him, when the Flesh and the World strongly solicit to withdraw it. 'Tis a high endearment of the So… to him, when his excellencies are prevalent in the Esteem and Affections above all the charms of the Creatures. And 'tis an unspeakable satisfaction to the Spirit of a Man, to declare the Truth and Strength of his love to God, by despising all Temptations when they are most inviting, and he is most receptive of them. But alas! how many neglect their Duty and defer their Happiness? They think it too soon to live for Heaven before the evil days come wherein they shall have no Pleasure, when they cannot Sin, and fondly presume they can Repent. The infinite danger of this I will briefly lay open.
The Devil is a Sophister in perfection, and his ordinary and successful Artifice to elude the force of present conviction, and wrap Men in Sin and Damnation, is to induce them to delay the great work of the Soul till afterwards. He is not so foolish to tell them as he did our first Parents, ye shall not die, for the Temptation is so palpable that it could deceive none. Though the evidence and certainty of supernatural Truths that disturb the security of Sinners is sometimes obscur'd by affected doubts, yet there is no artifice that can resist the full and strong conviction in Mankind, That Death is inevitable. Though Nature recoils from it with abhorrence, yet this sad Truth is so visible that it forces an assent from all. Those who are titular Gods are not so vain as to pretend to an exemption by privilege from that fatal necessity, not to fancy that they may be imbalm'd alive, and Nature made incorruptible by Art. The Pallace is as near the Grave as the Cottage. Therefore the Devil cherishes in Men fond hopes of long Life. As some Optick Glasses deceive the sight, and make a superficial representation in Colours on a Wall but two or three steps distance, appear a long deep Gallery. Thus the Tempter by a dangerous artifice presents to the imagination the fatal term at a great distance, and since he cannot weaken the certainty of Death in Mens Belief, he removes the Image of it out of their Memories, to lessen the impression that it is capable to make on their Spirits. They dare not venture to die as they live careless of Salvation, and unprepared for their accounts with God; therefore to suspend the workings of Conscience by a seeming compliance, the Tempter insinuates, there will be a long interval between the present time and the last hour, that shall decide their state for ever, that it will be a convenient season to prepare for the other World when they have done with this, as if Repentance were best at last, when there are no Temptations, and therefore no danger of retracting it.
And the Heart of Man is a great Flatterer, very subtile to deceive and ruin him with vain resolutions of a devout retirement, and becoming seriously Religious hereafter, and thus by an easy permission he gratifies the present desires of the Flesh, and goes in a Circuit from one Vanity to another, till Death surprise the Presumer. 'Tis very applicable to this purpose what is related of Alcaeus the Poet,Athen. l. 20. c. 9. who from every season of the Year took Arguments to give a new title to his intemperance. The Spring requir'd liberal drinking in sign of Joy for the renovation of Nature; The Summer to temper the heat, and refresh our draught; 'Twas due to Autumn as dedicated to the Vintage; and Winter requir'd it to expel the Cold, that would congeal the Blood and Spirits. Thus he pleaded for the allowance of his Excess. And thus Men in the several Ages of Life, (which are correspondent to the seasons of the Year) have some Excuses to delay Repentance, and give some colour to their contumacy in neglecting Salvation. The Vanity of Childhood, the Pleasures of Youth, the Business of Middle Age, the Infirmities of old Age are plausible pretences to put off the seeking the Kingdom of Heaven and the Righteousness thereof. Now to excite us to a present choice and pursuit of eternal Happiness, Let us consider,
1. This Life is the only season allowed us for preparation in order to Immortallity. As we improve or neglect it, we shall be for ever. 'Tis observ'd concerning the Straights where the Sea is but a few miles broad,Tam modico ore tam immensa aequorum vastitas panditur. Plin. yet from thence it pours it self into the vast Ocean that extends to both the Indies. So this Life that is confin'd within the straits of Time, issues it self into a boundless Eternity of Good or Evil. From a few years, well or ill spent here, tam immensa soeculorum vastitas panditur, Millions of Ages follow of Happiness or Misery. If Men now set their affections on things above, and earnestly seek them, they shall joyfully ascend to the Inheritance of the Saints in Light: for the preparation for Happiness is here, the perfection of it hereafter. But if they are carnally minded, and the main design of their lives be to enjoy the present World, when the parting hour is come, and Death shall make a separation between them and it, their Misery is irrecoverable as the Grave. Indeed if we had two lives in succession allowed us for tryal, and having err'd in our choice of Happiness in the first, might correct our errour in a second Life, there were some pretence for security: but since immediately after Death a private judgment passes upon the Soul, without appeal to a more favourable Tribunal, since then the errour is unpardonable for ever, there is no stupidity equals the present neglect of Salvation.
2. Let us consider the desperate uncertainties upon which Men build their Hopes of a future Repentance and Divine Acceptance.
1. Men are flattered with the Presumption of long Life. But what is more uncertain? 'Tis the Wisdom and Goodness of God to keep concealed in his own Counsels the time of our sojourning here; for if Men though liable to Death every hour, and therefore should be under a just fear lest it surprise them unprepared, yet against so strong a curb run with that exorbitant vehemence after the Vanities of the World, how much more licentious would they be, if secur'd from sudden Death? But none can promise to himself one day: Death comes not according to the order of Nature but the Divine Decree. How many in the flower of their Youth and Strength, thought themselves at as great a distance from Death as the East is from the West, when there was but a step between them and Death, between them and Hell. The Lamp suddenly expires by a blast of Wind, when there is plenty of Oil to feed it. The rich Man pleas'd himself with designs of sensual enjoyments for many Years, yet did not see the dawning of the next Morning. Thou Fool this Night shall thy Soul be required of thee: This Sentence is now pronounc'd in Heaven against thousands that are alive this day, conversant in the Vanities and Businesses of the World, Eating and Drinking, Playing and Trading, and all unconcerned as to Dying, yet shall breath their last before to Morrow, and their unwilling Souls be rent from the embraces of the Body. In various manners Men die suddenly from inward and outward causes. An†Nos corpus tam putre sortiti nihilo minus aeterna proponimus: & in quantum potest aetas humana protendi, tantum occupamus; nulla contenti pecunia, nulla potentia. Quid hac re fieri impudentius, quid stultius potest? Nihil satis est morituris, nihil morientibus. Sen. Epist. 120. Apoplexy, an Imposthume, a Flux of Rhume, stopping Respiration, kills the Body without any presaging signs of Death. As if the Roof and all the Chambers should fall within the House, whiles the Walls are standing. And how many unforseen Accidents, and therefore inevitable, put a sudden period to Life? Is it not then the truest Wisdom to be early in our work for Heaven, when the season is certainly short, and uncertainly continued, and the omission is irreparable? Therefore the Gospel represents the coming of our Judg under different images of surprisal; of a Thief, that by the favour of the Night breaks into the House; of a Master that returns from abroad unexpected, to call his Servants to an account: Of a Bridegroom that makes his Nuptial entrance, at an unthought of hour, when the wise and foolish Virgins were asleep, Conscience was slumbred in the Good and stupified in the Bad, to keep us always vigilant and prepared for that hour, that is the end of Time, and beginning of Eternity.
2. Suppose Life be continued, yet Sinners can have no rational hopes that they shall sincerely repent. For,
1. Saving Repentance is the Gift of God. And is it likely that those who have been insensible of the loud and earnest calls of the Word, that have been inflexible to the gracious methods of Providence leading them to repentance, should at last obtain converting Grace? The gales of the Spirit are very transient and blow where he pleases, and can it be expected that those who have wilfully and often resisted his pure Motions, should by an exuberant Favour receive afterwards more powerful Grace to overrule their stubborn Wills and make them obedient? Our Saviour tells us, To him that hath shall be given, but to him that neglects the improving spiritual Treasures, that which he hath shall be taken away. There are special seasons of Grace, as the passing of Christ in the way where the blind men sate, which neglected, are irrecoverably lost. God has threatned that his Spirit shall not always strive with rebellious Sinners, and then their state is remediless. This may be the case of many even in this Life who are insensible of their Misery. As Consumptive Persons decline by degrees, lose their Appetite, Colour and Strength, till at last they are hopeless, so the withdrawings of the Spirit are gradual, his motions are not so frequent nor strong, and upon the continued provocations of Sinners finally leaves them under that most fearful doom; He that is filthy let him be filthy still; He that is unrighteous let him be unrighteous still, and thus punishes them on this side Hell, as he does the damned, by giving them over to Sin. Nothing therefore is more dangerous than the usual excuses for the delays of Repentance. 'Tis written as with a Sun beam, that God will graciously pardon repenting Sinners, but 'tis no where‖Nemo ergo sibi promittat, quod Evangelium non promittit. Aug. promised, that he will give repentance to those who securely break his Laws upon a corrupt confidence they will repent at last. 'Tis a bloody adventure to indulge their carnal Affections, as if they had infallible assurance, the word of God confirm'd by his Oath, that they should not dye in an impenitent state.
2. Supposing the Holy Spirit be not totally withdrawn, yet by every days continuance in an evil course the Heart is more hardened against the impressions of Grace, and more incapable of returning to God. 'Tis therefore the subtilty of the old Serpent to make the entrance of Sin easy, for he knows that after sometime it will plead a right by prescription, and with difficulty be ejected. Custom is a second Nature, and has a mighty power either in that which is good or evil. Can the Aethiopian change his Skin, can the Leopard change his spots, then may you who are accustomed to do evil, do good. If Sin in its infancy can make such resistance that the Spirit of Grace is foil'd in his Motions to rescue the Soul from its bondage, how much more when 'tis grown into a confirm'd habit? Therefore the Apostle urges so emphatically, to day, while it is called to day, hear the voice of God, lest any be hardened through the deceitfulness of Sin.
3. How uncertain is it whether God will accept the Addresses of such at last? We are commanded to seek the Lord while he maybe found, and to call upon him while he is near. The limitation implies if the season be neglected, he will hide his Face for ever. Now in cases of great moment and hazard what diligence, what caution should be used?
1. How derogatory is it to his Majesty to offer to him the dregs of our Age, the reliques of a licentious careless Life spent in the works of Vanity? Is this to give Glory to God? Jer. 13. 16.Contempt provokes Superiors as much as actual Injuries. And how vilifying is it of his excellent Greatness, that Men lavishly wast the best of their time upon their Lusts and the World, and when through weakness of Age, or the violence of a Disease they can no more relish the pleasures of Sin, then only to seek his favour, and presume upon it, as if he could not be happy without them, and it were his interest to receive them. If ye offer the blind for a Sacrifice is it not evil? and if ye offer the lame and the sick is it not evil? Offer it now to thy Governour, will he be pleased with thee to accept thy Person? saith the Lord of Hosts.
2. Consider what Sincerity or moral Value is in Religion that meerly proceeds from bitter constraint? 'Tis a rule in Law, falsum est eam peperisse, cui mortuae Filius extractus est. 'Tis not a natural Birth when the Child is extracted from the dead Mother. 'Tis not Genuine Piety that is only extorted by the Rack, whilst the Heart full of aversion and reluctancy does not truly consent. Pure Religion flows uncompell'd from love to God. 'Tis the Dreggs that come forth with pressing. 'Tis observed of the Israelites that when God slew them they sought him, Psal. 78. 34, 36.and returned and enquired early after God. But 'tis added, Nevertheless they did flatter him with their Mouths, and they lied to him with their Tongues, for their Hearts were not right with him, neither were they stedfast in his Covenant.
When Sinners are plunged in deep distress, when the shadow of Death sits upon their Eye-lids, they may with plentiful effusions of Prayers and Tears desire God to receive them to Heaven, not to serve him there, not to enjoy the Divine Presence, but as a Sanctuary from revenging Justice, as a Refuge from Hell. And will such Desires prevail? what swells the Confidence of Sinners, but unworthy Notions of God, as if a forc'd and formal Expression to him were sufficient to reconcile his offended Majesty?
3. There is nothing renders Men more unworthy of Mercy than continuance in Sin upon presumption of an easy Pardon at last. This is the most common deceitful Principle upon which they build their Hopes, as their Actions that bear the image of their Minds clearly manifest. They think that God is so gracious, such a lover of Souls, so easy to be entreated, that upon their dying Prayer, Lord, remember me in thy Kingdom, the answer will be, To day shalt thou be with me in Paradise.
Now this presumptuous Indulgence gives the deepest grain to their Sins, and makes them more uncapable of Pardon. Chrysostome observes that Judas was encouraged to betray his Master, presuming on his Lenity, Goodness and Benignity, which Consideration intolerably aggravated his Treason, and confounded his Hopes. There is a dreadful threatning against those who reject the invitations of Grace in their Prosperity, and when the righteous Judg comes to Sentence and Execution, are earnest Suppliants for Mercy.Prov. 1. Because I have called, and ye refused; I have stretched out my Hands, and no Man regarded: But ye have set at naught all my Counsel, and would none of my Reproof: I will also laugh at your Calamity, and mock when your fear comes: when your fear comes as a Desolation, and your destruction as a Whirlwind, when distress and anguish come upon you, then shall they call upon me, but I will not answer, they shall seek me early, but shall not find me; for they hated knowledg, and did not choose the fear of the Lord. A doleful case beyond all possible expression, when the sinful Creature, forsaken of all Comforts below, addresses to Heaven for Relief, and meets with Derision and Fury, Scorn and Indignation. The foolish Virgins careless to prepare for the Bridegrooms coming, in vain at last discovered their want of Oil, in vain sollicited the wise Virgins for a supply, in vain knockt at the door crying, Lord, Lord, open unto us: the answer was severe and peremptory, I know you not, and they were for ever excluded from Spiritual Joys.
3. I will add further how incongruous it is to delay the solemn work of Reconciliation with God till the time of Sickness. This is an affair wherein our transcendent interest is concern'd, and should be perform'd in our most calm and sensible condition, when we are most capable of reflecting upon our ways, and making an exact trial of our selves, and returning to God by a holy Change of our Lives. Now that the time of Sickness is not a convenient season for this Work, is sadly evident. For some Diseases are stupifying, and all the Powers of the Spirit are benummed in a dull Captivity, so that the sick Man only perceives with his animal Faculties. Some Diseases are tormenting, and cause a great disorder in the Soul, and wholly distract the Thoughts from considering his spiritual State. When the Storm is at the highest, and the Pilot so sick that he can give no Directions, the Ship is left to the fury of the Winds, and escapes by Maracle. When there is a Tempest in the humours of the Body, and the Soul by sympathy is so discomposed, that it cannot apply it self seriously to prepare for the Divine Tribunal, what danger of being lost, and passing from a short Agony to everlasting Pains? Besides, suppose the Sickness more tolerable, yet how unfit is a Person weak and languishing,Malè cum his agitur, quibus necessitas belli incumbit & morbi. Veget. when Sence and Conscience are both afflicted, to encounter with the cruel Enemy of Souls? All that truly seek Peace with God must expect fierce Anger and War from Satan; therefore 'tis a point of necessary Wisdom while we are possest of Health and Strength, to be in a heavenly preparation against his Assaults.
4. Consider how uncomfortable it is to delay Repentance till Age and Sickness, when the Fruits of it are not so evident and acceptable. In evil days and the approaches of Death, 'tis very hard to discover the sincerity of the Heart, whether Repentance proceed from holy Principles, whether the sorrow then exprest be Godly for Sin, or meerly natural for Punishment; whether the good resolutions be the effects of a permanent Fidelity, or of violent Fear, that 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 centre of Corruption, and root of Apostacy. The Snake that seemed dead in the cold, revived by the Fire. The inordinate Affection that seemed mortified, when the sensitive Faculties were disabled for carnal Enjoyments, may have inward Life, and will soon be active and vigorous in the presence of Temptations. And that a Death-bed Repentance is usually deceitful, appears from hence, that not one of a thousand who recover from dangerous Diseases, are faithful in performance of their most sacred Vows to God. How many having a Sentence of Death in themselves, and under the terrours of the Lord, have exprest the greatest detestation of their Lusts, and resolved (as they thought sincerely) that if God would spare them, to reform their ways, to become new refined Creatures, exemplary in all holy Conversation: yet the danger being over, their heats of devotion expire as they revive, and their lusts recover strength with their Bodies, and having been supprest only by fear, are more fierce in their return. Their Hearts were as Marbles that in rainy Weather seems dissolved into Water, but 'tis only from the moisture of the Air, and remain as hard as ever. All their promises of Reformation are ineffective, as violent and void. Now if these Persons had died before this visible trial and discovery, they had past into another 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 alarm'd Conscience. Therefore Ministers ought to be very circumspect in applying the Promises of Mercy to Persons in such a state: for an errour 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 for ever.
But suppose a dying Person with true Tears and unfeined persevering Affections returns to God, can he have a comfortable assurance of his Sincerity? Indeed the Searcher and Judg 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 favour with others. To this I answer.
1. 'Tis true we have some rare admirable instances of God's Mercy and Grace; the dying Thief, and some others, which shew 'tis possible with God to abolish the most vicious confirmed habits in a short time, and by a swift Conversion to prepare a Sinner for Heaven. But these Examples are not to be drawn into Consequence, for the encouragement of any in their Sins. A Prince will not indure that his*Quod alicui gratiosè conceditur, trahi non debet ab aliis in exemplum. Plut. Symp. free Favours should be made a Law to him, and the special Priviledg of some be extended to all. As Thales said, an old Mariner that has escapt the various dangers of the Seas, was a new Miracle; so that one who has lived an obstinate Sinner dyes a penitent Believer is very rare and extraordinary. What our Saviour said concerning the Salvation of rich Men, is justly applicable in 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 astonisht the Apostles, that they cryed, who then can be saved? To mitigate the difficulty, he remembers them of the Divine Omnipotence, All things are possible with God. Thus for one that has been fitting himself for Hell, and hardened in a constant course of Sin, 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. And are Heaven and Hell such trivial things as to be left to an uncertainty? Are not Men concerned in an other manner in the Affairs of the World? How careful to prevent the sentence of Death, of Imprisonment or Banishment? How diligent to obtain some temporal Advantage? yet how neglectful in things of the 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 the †foreign.Soul, and dare you hang the weight of an immortal Soul upon a naked possibility of receiving Grace.Chrys. What reasonable Person would neglect a Disease that may prove deadly, and rely on extream Remedies? And can you be guilty of such a cruel indifference, such a desperate carelessness, as to leave eternal Salvation or Damnation to a peradventure?Vix dici potest quantos haec inanis spei umbra deceperit.
2.Aug. Consider how many thousands have dyed in their Sins that cherisht fallacious hopes of repenting at last. Diagoras the Atheist that denied a governing Providence of things in this lower World, the Sphere of mutability, when one for his conviction shewed him in the Temple of Neptune, many votive Tables, containing the grateful acknowledgments of those who by addresses to the Gods in dangerous Storms, had arrived safe at their Port, and askt him ‖Tu qui Deos putas humana negligere, nonne animadvertisti ex tot tabulis pictis, quam multi vim tempestatis effugerint, in portumque salutis pervenerint?Whether he had observed those numerous testimonies for divine Providence;Tull. he replied, I see them, but how many have invocated Neptune yet perisht in the Ocean, and never came to pay their Vows for Deliverance. 'Twas impiety in him to argue so against God's disposing Providence: but it may justly be said to those who neglect their present Duty, presuming upon some Examples of his Glorious Goodness in those who were converted and saved in their approaches to Death, how many have finally miscarried in shooting that Gulph, to one that has arrived safe at Heaven? How many when Sick, hope either by the vigour of Nature, or the virtue of Remedies to overcome their Disease, and never see Death till they feel it, and delay Repentance till their time is irrecoverably gone? How many are blinded with vain presumptions to the last, that God is reconciled to them? and a false Tranquillity 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. And thus innumerable pass in a cloud of Ignorance to the Kingdom of Darkness. And how many who have lived in a deluding Dream, sensual and secure, yet at the last when by some sharp affliction or the present fear of divine Judgment Conscience is awakened, and looks into the depth of their Guilt, fall into the other extream and dye despairing? The Devil makes his advantage of the timerous Conscience as well as of the Obdurate. Solitude is his Scene as well as the noisy Theatre, 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 a dim-sight of Sin before, have an overquick sight of it, and are swallowed up in an abyss of Confusion. The condition of such is extreamly miserable. 'Tis observed of‖Miserrimum morbi genus, in que aeger & siti & aquae metu cruciatur, quorum spes in angusto est. Cels. those who are bit with a mad Dog, that being tormented with thirst, yet so fearful of Water, that the sight of it sometimes causes sudden Convulsions and Death; their Cure is extream difficult, if not impossible. This is a significant emblem of a despairing Soul. For when the inraged Conscience bites to the quick, the Sinner fill'd with estuations and terrors, ardently thirsts for Pardon, yet fearfully forsakes his own Mercies. What ever is propounded to encourage Faith in the Divine Promises, he turns to justify his Infidelity. Represent to him the infinite Mercies of God, the unvaluable Merits of Christ sufficient to redeem the lost World, it hightens his despair, because he has perversly abused those Mercies, and neglected those Merits. The most precious Promises in the Gospel are killing terrours to him: as the sweet Title of Friend, wherewith our Saviour received Judas when he betrayed him, was the most stinging reproach of his perfidious Villany. Thus it appears how dangerous it is to delay our Repentance and Reconciliation with God till Sickness and a Death-Bed, when the remembrance or forgetfulness of Sin, the sence or security of Conscience may be equally destructive.
I would not from what has been said, discourage any who have lived in a course of Sin, from earnest seeking to God for his Mercy in their last hours. Even then they are not utterly destitute of hope. The Gospel sets forth the Mercy of God to returning Sinners in various forms, and expressions of incomparable Tenderness. When the lost Sheep was recovered, there was Joy, as if a Treasure had been found. The Prodigal had wasted his Estate in Lust and Luxury, and by a harsh reduction came to himself, reflected with shame upon his Folly and Rebellion, and the sence of his Misery (not a more ingenuous or noble principle at first) compell'd him to go to his Father, to try what his Affection would do. And it was not a vain Presumption, for he found the effects of his compassionate Love. When he was a great way off, his Father saw him, and had compassion, and ran and fell on his Neck and kissed him. And the Sun said, Father, I have sinned against Heaven and in thy sight, and am no more worthy to be called thy Son. But the Father said to his Servants, Bring out the best Robe, and put a Ring on his Finger, and Shoes on his Feet, and bring hither the fatted Calf, and kill it, let us eat and be merry: for this my Son was dead, and is alive again; was lost, and is found. The design of Christ was to represent his heavenly Father in that Parable, and to wounded Spirits that feel the intolerable weight of Sin, the Mercy and mildness of the Gospel is to be shown. God is rich in Mercy to all that call upon him in Truth. But to tell Sinners who securely proceed in an habitual course of evil, that they may be saved at last, and notwithstanding their presumptuous repulses of Gods calls to his Service, yet 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 till it be expell'd. The Terrours of the Lord can only prove medicinal to such depraved Souls.
To conclude this Discourse; Let us seriously consider the Revelation God has made of himself in the Gospel as a Father and a Judg: that Justice and Holiness, as well as Mercy, are essential to his Nature, that our Affections may be accordingly moved towards him. If ye call on the Father, who without respect of Persons judgeth according to every mans work, pass the time of your sojourning here in fear Presumption and Despair are very dishonourable to God, and pernicious to the Soul: the one destroys the Fear, the other the Love of God. But Hope contemper'd with fear hath an excellent influence in the Christian Life. As the Ballast and the Wind are both necessary that the Ship may go safely and regularly: without the Winds the Ship can make no way, and without Ballast 'tis in danger of oversetting by every gust. Thus Hope and Fear are very useful to bring us safely to Eternal Felicity. Fear without Hope stupifies the vigour and alacrity of the Soul, that it cannot come to God, and Hope without Fear makes it vain and careless of its Duty, and liable to be overthrown by every pleasing temptation. Briefly, let us rightly understand the tenour of Evangelical Promises of Pardon and Grace: they are conditional and applicable only to penitent Believers. And unfeigned Faith, the condition of our Justification, purifies the Heart, works by Love, and is the living Principle of universal Obedience. And Repentance unto Life is productive of all good Fruits in their Season. Be not deceived, God is not mocked, as a Man Sows so shall he Reap. He that sows to the Flesh, shall of the Flesh reap Corruption. He that sows to the Spirit, shall of the Spirit reap Life Everlasting.