Fourth. Consider what thou doest when thou refusest peace with God. Determinations of war or peace use to be the result of the most grave counsels and mature deliberation possible. Think and think again, what thou doest, before thou breakest off the treaty of peace, lest thou makest work for repentance when it will be bootless. But, lest thou shouldst not be so faithful to God and thy own soul as to give thy conscience liberty to speak freely in this matter, I shall do it for thee, and tell thee what thou doest when thou rejectest peace. Thou justifiest thy former hostilities against God, and declarest that thou wilt vouch what thou hast done, let God right himself as well as he can. He that refuseth a pardon, either denieth he hath done wrong, or, which is worse, stands to defend it. Thou hadst as good say thou desirest not to be friends with God, but hast a mind to perpetuate the feud betwixt God and thee, like Amilcar, who was such an enemy to Rome, that, when he died, he made his son Hannibal heir to his hatred against them. Is it not enough that thou hast fought so many battles on earth against thy Maker, but wilt thou keep the quarrel up in another world also, where there is no more possibility to put an end to it than to eternity itself? Thou throwest the greatest scorn upon God that it is possible for a creature to do. As if God’s love and hatred were such inconsiderable things that they need not, when cast into the scale of thy thoughts, preponderate[3] thee either way—the one to move thy desire, or the other thy fear! In a word, thou consentest to thy own damnation, and desperately flingest thyself into the mouth of God’s flaming wrath, which gapes in the threatening upon thee. God is under an oath to procure thy destruction, if thou diest in this mind, which God forbid! Death is the trap-door which will let thee down to hell’s dungeon; and when once thou art there, thou art where thou wilt have space enough to weep over thy past folly, though here thou hast neither mind nor leisure to make God thy friend. The very thoughts of those offers of peace which once thou hadst, but no heart to embrace them, will be like so much salt and vinegar, with which thy accusing conscience will be continually basting thee, as thou liest roasting in hell-fire, to make thy torment the more intolerable. I know this language grates on the sinners’ ears, but not so ill as the gnashing of the sinner’s own teeth will in hell.
I have read of a foolish, I may say cruel, law among the Lacedemonians[4], that none should tell his neighbour any ill news befallen him, but every one should be left, in process of time, to find it out themselves. Many among us, I think, would be content if there were such a law, that might tie up ministers’ mouths from scaring them with their sins, and the miseries that attend their unreconciled state. The most are more careful to run from the discourse of their misery, than to get out of the danger of it—are more offended with the talk of hell, than troubled for that sinful state that shall bring them thither. But alas! when, then, shall we show our love to the souls of sinners if not now, seeing that in hell there remains no more offices of love to be done for them? Hell is a pest-house, that we may not write so much on the door of it as ‘Lord, have mercy on them that are in it.’ Nay, they who now pray for their salvation, and weep over their condition, must then with Christ vote for their damnation, and rejoice in it, though they be their own fathers, husbands, and wives they see there. O, now bethink yourselves, before the heart of God and man be hardened against you!
Question. But how may a poor sinner be at peace with God?
- See and be sensible of the feud and enmity that at present stands betwixt God and thee. 2. Look thou propoundest right ends in thy desire of reconciliation with God. 3. Throw down thy rebellious arms, and humbly submit to his mercy. 4. Hie thee, as soon as may be, to the throne of grace, and humbly present thy request to God to be at peace with thee through Christ.
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