b Mat. 10.25 Christ himself drank of the brook in the way c Psal 110.7 and all his followers must drink of the same cup that he drank of But though this hath been the Lot of all Believers yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word d Mat. 20.23 the Standard-bearers of this bloody band as if to Preach were nothing else but to stir up the rage of men e Luther There is no rank or sort of men that hath been exposed to so much contempt and suffering If I were saith Jerome a Basket-maker or a Garland-weaver or any low Trade that would make me sweat for the bread I eat no man would maligne me no man would traduce me but now I give my self to the study and interpretation of Scripture now I am a Preacher a Writer I am blotted with the obloquies of men As long as Christ was working at his Fathers Trade and was employed as Justin Martyr expresseth it in making Beadsteads and Ploughs f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man opposed him but when he was Baptized and went out to preach the Gospel presently he is tempted by Satan and persecuted by wicked men as long as the Apostles were mending their Nets and following their fishing trade none troubled them but when of fishers they were made fishers of men they are forthwith made a spectacle to the world and Angels and men and so the Apostle expresseth it verse 11. We which live are alwaies delivered to death for Jesus sake there were but few of them left alive but were by the rage of Tyrants put to cruel deaths those that survived though they had not yet resisted unto blood yet daily expected when they should be offered up as a bloody sacrifice and were at present under great sufferings bearing about in their bodies the dying of the Lord Jesus ver 10. But did they hereupon repent of their engaging in the work of the Lord or sink down under discouragement and dispondency of Spirit Nothing less ver 16. for which cause we faint not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth to shrink back as cowards in warre to sink down as a Porter under an overheavy burden As one man by the help of an Engine is able to lift up a heavy weight which ten or twenty men might in vain attempt by their own strength so the Apostles went chearfully under that pressure of Affliction which would have sunk the stoutest spirits not supported by Divine Grace For which cause we faint not if you would know for what cause what it was that supported them there are two causes rendred one respecting the Corinthians to whom he writes that is partly laid down ver 12. So then death worketh in us but life in you we dye that you might live by our death we suffer that you may be strengthned by our sufferings and partly verse 15. All things are for your sakes all the streights we are put to turn to your advantage if we dye it is to confirm you by our sufferings if God shall deliver us and restore us again to you it is for his glory and your good that the abundant grace might by the thanksgiving of many redound to the Glory of God and that is one cause why he fainted not he counted not his life dear to him so as he might be helpful to their Faith The other cause respects the Apostles themselves their great sufferings made both for their present spiritual good and for their future happiness 1. Their present Spiritual Good The cold Blasts of Persecution beating upon the outward Man by a Spiritual Antiperistasis augmented the Heat of Grace within for which cause we faint not for though our outward man perish yet the inward man is renewed day by day He was three times beaten with Rods five times received he forty stripes save one * 2 Cor. 11.24 c. But as they say the Bear is made fat with blows and the Ass battens with pricking and beating so it was in a spiritual sense with our Apostle he was once stoned but †Per tot lapides petrae conjungitur â—â—i by those stones he was knocked nearer to Christ the corner-stone he thrice suffered shipwrack but like Noah's Ark was lifted up nearer to Heaven by those floods of great waters he was in Journeyings often but every time his salvation was nearer than before 2. Their future happiness verse 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory For Affliction there is Glory for light affliction a weight an exceeding a far more exceeding weight for short affliction that lasts but for a moment an eternal weight of Glory And this it was they had chiefly in their eye so in this Verse While we look not at the things which are seen but at the things which are not seen Things seen and not seen are I conceive the same with what elsewhere he calleth things present and things to come a 1 Cor. 3.22 and things above and things on the earth b Colos 3.1 and things of the life that now is and of that which is to come c 1 Tim. 4.8 and so the Apostle explaineth himself in the following words the things that are seen are temporal but the things that are not seen are eternal The whole Verse falleth under a twofold Consideration 1. Relative as they are a Reason why they fainted not under their present troubles as Moses chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin because he had an eye to the recompence of reward 1 Heb. 11.25 26. and our Saviour Christ for the joy that was set before him endured the Cross and despised the shame 2 Heb. 12.2 so the Apostles having their eye upon things invisible and eternal made light of all their present Sufferings and Persecutions 2. Absolute and so they shew what the Apostles made their Aim and End that is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to look as the Archer doth at the Mark he shooteth at There were some things they made their great business which was the mark they shot at the great End they propounded to themselves and what they were is first specified then more fully explained First Specified and that 1. Negatively what they look'd not at things seen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this Life which are things visible to the eye 4 Objecta sensibilia 2. Affirmatively shewing what were those things which they made the matter of their choice the great objects of their desires and endeavours things not seen 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of another Life which are objects of faith and not of sense things not visible to these fleshly eyes onely apprehended by faith which is the evidence of things not
which they dare not die or in which if they should die they should be eternally miserable this argues as great a folly and stupidity as the nature of man is capable of Thou wouldest be troubled if thou certainly knewest thou wert to live but one month longer and art thou not affected when perhaps thou shalt not cut-live one day (h) Fleres si scires unum tua tempora mensem Rides cum non sit forsitan una dies Eliphaz speaking of a Vision he had saith A thing was secretly brought me and mine ear received a little of it (i) Job 4.12 13 14 15 18 20 21. He sets it out by the time when it was made known to him in thoughts from Visions of the night when deep sleep falleth upon upon It is further described by the strange effects of it fear came upon me and trembling which made all my bones to shake He goeth on to shew the terror this Vision brought upon him A Spirit passed before my face the hair of my flesh stood up Hitherto is described in what manner this secret was made known to him but what was this great secret which made such an impression of fear upon him that is partly laid down and proved by the fall of Angels that much more man whose foundation is in the dust must consume by little and little and must at last in a short time perhaps less than from morning to evening be cut off by the stroak of death but wherein as one descants upon it lyeth this high point of secrecy for man to die and that oftentimes suddenly is no such rare thing as seemeth here to be pointed at surely that wherein that great mystery chiefly consisted lyeth in this that though man must die and many times dyeth suddenly yet all this is little laid to heart either by others They are destroyed from morning to evening they perish for ever without any regarding it nor yet by themselves doth noâ— their excellency go away they dye even without wisdom and that mens time should be so short their life so uncertain as many times to be taken away in the space of one day and that neither others should lay it to heart nor men themselves should learn wisdom to make any suitable preparation this is spoken of as a strange remarkable thing a thing to be justly wondred at that there should be such prodigious sottishness in the hearts of men 3. If we consider how many things there are that seem to mind us of death and of making provision for another world Are not our boots shoes gloves made of the skins of dead Beasts Our hats cloathes stockings of the hair or wool of dead creatures Is not our food chiefly upon those creatures that first die before they become our nourishment and yet behold another ensuing death these cloaths we wear soon wear out these meats we eat are soon cast into the draught and nature calls for a fresh supply If from hence we look upon things about us the Vine feels as many deaths as winters and notwithstanding all our pruning and care seldom lasts above sixty or seventy years The like may be said of the Trees of Pears Apples Plumbs and other fruits which though carefully looked after do not usually continue above fifty or sixty years whereas Oakes and other Trees which last long commonly grow further off from our Habitations The sensitive creatures that live amongst us do not long continue with us the Horse seldom out-lives twenty years it is much if the Dog liveth so long the Oxe if not slain before usually dies by fifteen or sixteen the Sheep by nine or ten many other Creatures in a shorter time And how many Creatures are there which are but of one daies continuance the same days Sun which gave them life at its uprising takes it away at its setting And when there are so many things to mind us of our latter end think what a stupidity it is to make no preparation for it as Seneca excellently Whence is it we should no more think of Death when there are so many Deaths about us Or if from other Creatures we cast our eyes upon other Men Job saith of the wicked man (l) Job 21.32 33. He shall be brought to the grave and shall remain in the Tomb and every man shall draw after him as there are innumerable before him Death is the end of all flesh the Grave the house appointed for all living there are few weeks pass over our heads but we either hear the knell of Death ringing in our Ears or have some spectacle of Death presented to our eyes and when others ars snatch'd away by Death the living should lay it to heart (m) Eccl. 7.2 when Amasa's dead body lay in the way the people made a stop at it in like manner when we see or hear of the death of any we should consider what befalleth them and must e're long befall us Jonathan shot Arrows to admonish David of Sauls intent to kill him when God causeth the Arrows of death to fall on the right hand and on the left we should look at them as so many Arrows shot from Heaven to warn us But how few be there that consider the works of the Lord the Psalmist saith of wicked men like sheep they are laid in the Grave (n) Psal 49.14 the old Translation reads it they lye in Hell like sheep Sheep that are put into a fat pasture though the Butcher comes and taketh out first one then a second after a third and fourth and carrieth to the shambles yet the rest not knowing what is become of their fellows feed securely and with much delight skip up and down in the green pastures till they also are fetched away and carried to the slaughter There is a bird in Ireland they call the Cock of the Wood they fly together in thick Woods so as it is hard to find them but being once found they are easily killed if one or two be shot the rest fly no further than to the next tree where they sit staring upon the shooter till the whole Covey be destroyed in like manner it is with the secure besotted sinners the Arrows of Death light on this and that side now one is snatch'd away and goeth to his long home soon after a second a third some perhaps are takeâ— away in the midst of their sins and go to their owâ— place having scarce time to call upon God for mercy yet the survivours are little affected with these examples but do as they used to do Dine and Supâ— at their aceustomed times go to Bed and Rise after their wonted manner Sleep according to their old compass suffer life to slip from them and death to steal upon them and Judgment to overtake them without taking any care to make provision for their future estate and that Gods hand should be lifted up and men not see that the rod should speak and they not
uttermost farthing And as there is an infiniteness so there is an eternity in Sin not onely an objective eternity as being committed against the eternal God and consequently demeriting an eternal punishment but there is in a sort a further eternity in sin Gregory saith there is an infinite eternal malice in sin so as if wicked men should live eternally they would sin eternally and it is but just that they should never want punishment who if they had been suffered would never have wanted sin That wicked men do not sin eternally is only because they are hindred by Death should they live for ever they would sin for ever What Luther in humility spake of himself I have no other name than Sinner Sinner is my name Sinner is my firname this is the name by which I shall be always known I have sinned I do sin I shall sin in infinitum may be more justly spoken of obdurate sinners whose hearts are fully set in them to do evil Let none think if wicked men were suffered to live longer they would bethink themselves and break off their sins by repentance the men of the Old World lived many of them eight or nine hundred years yet they were so far from repentance that as the Father saith they made no other use of that space given them for repentance than to patronize their wickedness and impiety The like would be done by other wicked men if they might live as long or a far longer time and in evil as well as good God looketh more at the Will than at the Deed. What lets us saith Seneca to call Lucius Scilla Tyrant though he gave over killing when he had no more enemies to kill And what lets him to be a sinner still who leaveth not sin till sin leave him He that doth not sin because he cannot doth sin although he doth not that he doth not sin eternally is onely because he is prevented by death A Postiller sets it out by this Comparison A company of Gamesters who are resolvedly set down to play when their candle is burnt out that they have no longer light are forced to give over whereas if their light had lasted they would have plaid longer till perhaps sâ—me had lost all their money So it is with wicked men in regard of sin Yet further beside this potential Eternity in sin whereby men would sin always if they might live alwaies there is a further an Actual eternity in mens sins though Death puts an end to mens lives yet not to their sins Hell is as full of sin as it is of punishment Though the School-men determine that after this life men are capable neither of merit nor demerit and therefore by their sins do not incur a greater measure of punishment yet they grant that they sin still though when the creature is actually under the sentence of Condemnation the Law ceaseth as to any further punishment yet there is an obligation to the precept of the Law still though man be bound only to the curse of the Law as he is a sinner yet he is bound to the precept of the Law as he is a creature so that though the demerit of sin ceaseth after death yet the nature of sin remaineth though by sinning they do not incur a higher and greater degree of punishment yet as they continue sinning so it is just with God there should be a continuation of the punishment already inflicted 3. A third Argument may be taken from what the Scripture speaketh of the happiness in Heaven and the torment in Hell both which are described to be incomparably and unconceivably great In Heaven there is fulness of happiness In thy presence is fulness of joy (u) Psal 16.11 though it be not a redundant overflowing fulness as Christs is of whose fulness we receive as well happiness for happiness as grace for grace yet it is the highest fulness the creature is capable of being not only a fitting congruous fulness as we say a house well stored is full of houshold-stuff such a fulness as the Saints partake of in this life But an equal fulness as when a vessel is full of water that nothing can be added to it and so full it can scarce properly be said to be if it were fading and therefore the Psalmist having said in thy presence is fulness of joy he adds and at thy right hand there are pleasures for evermore Again it is described to be a perfect happiness we read of the Spirits of just men made perfect (z) Heb. 12.23 perfect in happiness as well as holiness which perfection excludes all imperfection When that which is perfect is come that which is in part shall be done away (a) 1 Cor. 13.10 Though the Saints in heaven have a Negative imperfection because there are some perfections in God which being incommunicable they are not capable of yet they have no Privative imperfection they want nothing which may conduce to their happiness in their kind whereas if their happiness were not eternal there were something nay the chief thing wanting to the perfection of it The Apostle in the verse before the Text calleth it a far more exceeding weight of glory The Arabick Version renders it It worketh for us a weight of glory in the most eminent and largest degree and measure The Siriack reads it An infinite glory Haymo A greatness of Glory beyond all boâ—nds and measure yet none of these reach the height of the Apostles Rhetorick (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is any translation able to express it now thus it could not be unless it were eternal therefore that is put into the scale to make up the weight a far more exceeding and eternal weight of glory Again it is described to be a satisfying happiness I shall be satisfied when I awake with thy likeness (d) Psal 17.15 They shall be abundantly satisfied with the fatness of thy house (e) Psal 36 8. but satisfie it could not unless it were eternal there is as in every creature so in man especially a twofold desire a desire of Perfection and a desiâ—â— of Perpetuity a desire to advance his Being to the highest degree of Perfection and happiness he is capable or â—â—d a desire to perpetuate this happiness And 〈◊〉 impossible he should receive full content till beâ—â— these desires are satisfied though in Heaven thâ— Saints have a present freedom from all the evâ—l that can possibly fall within the compass of their feaâ—s and an actual enjoyment of all the good that can fall within the compass of their hopes yet if they had no assurance of the perpetuity of this they must needs be restless and unsatisfied Yet further the greatness and perfection of this happiness must necessarily exclude all such things as are inimical to it I shall name only two Fear Perfect love casteth out fear (f) 1 John 4.18 and Sorrow They shall obtain joy and gladness and sorrow and
sighing shall flee away (g) Isa 35.10 Whereas if this happiness were not eternal there would be cause for both first the Saints would be in fear of losing this happiness and where there is fear there is Torment in that fore-named Text and this fear must needs be productive of sorrow were it not for the eternity of this happiness it would be hard to say whether there would be the more joy or sorrow in Heaven we may probably think there might be as much sorrow arising from the fear of their future loss as there is joy from the apprehension of their present enjoyment and that there should be either fear or sorrow in Heaven is not only contradictory to the fore-named Text but utterly inconsistent with the blessedness of that estate In summe if we Believe what the Scripture speaketh of the greatness of this happiness we must needs grant it to be eternal And this Aquinas maketh Use of as the strongest Argument to prove the eternity of this happiness The like is to be said of the torments of Hell which could not be so grievous as they are described if they were not eternal were they to last a thousand thousand years there would be some hopes they would end at last and this hope will administer some kind of ease and comfort when some thousands of these years were expired it would be some comfort that there were so many already past and by so many the fewer yet to come and so forward the further decreasing of the time would add a proportionable encrease to their hope and comfort whereas that Cup of Wrath the Dregs of which they shall wring out and drink is without mixture * Psal 75.8 without any mixture of hope ease comfort or any thing which might alleviate their misery and that which chiefly maketh it uncapable of these is the eternity of this misery it must be indeed confessed that the Torments of Hell are intensively most grievous Bernard saith that the least punishment in Hell is more grievous than if a Child-bearing woman should continue in the most violent pangs and throws a thousand years together without the least ease or intermission An ancient writer mentioned by Discipulus de tempore goeth much further affirming that if all the men which have been from Adams time till this day and which shall be till the end of the world and all the Piles of grass in the world were turned into so many men to â—ugment the number and that punishment inflicted in Hell upon any one were to be divided amongst all â—hese so as to every one might befall an equal part of that punishment yet that which would be the portion but of one man would he far more grievous than all â—he cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began But though they be thus dreadful in themselves yet that which mainly and indeed infinitely adds to the greatness of them is because they are eternal as one said If Hell were to be indured but a thousand years methinks I could bear it but for ever that amazeth me Bellarmine [i] De arte bene moriendi out of Barocius tells of a learned man who after his death appeared to his friend complaining that he was adjudged to Hell-Torments which saith he were they to last but a thousand thousand years I should think it tolerable but alas they are eternal And as it is the eternity of these sufferings which chiefly maketh them so great so the greatness of them proveth them to be eternal otherwise they could not be so great as they are described 4. A fourth Argument to prove the point may be taken from man himself who is [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal Creature [l] Wisd 2.23 God created man to be immortal and made him an Image of his own eternity though he be not eternal and immortal as God is who is therefore said only to have immortality [m] 1 Tim. 6.16 and therefore Divines distinguish between the eternity of God and the sempiternity of man God is a whole eternity both backwards and forwards from everlasting to everlasting man's onely a half eternity forwards but not backwards to not from everlasting God's is a simple eternity he can no way cease to be man's only in some respect because he may be annihilated by God's power God's is an uncreated man 's a created eternity God's causal man's derived God's independent being onely from himself man's dependent and limited but though he be not eternal as God is he is truely and properly an immortal Creature There are two essential parts of man the soul and the body and in regard of both these he is immortal First the soul is an immortal substance and that not only by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of the Saints shall be at the Resurrection but by its own nature having no internal principle of corruption so as it cannot by any thing from within it self cease to be neither can it be annihilated by any thing from without (r) Math. 10.28 Fear not them which kill the body but are rot able to kill the soul Gregory observeth there are three sorts of Created Spirits the first of those whose dwelling is not with flesh or in fleshly bodies they are the Angels the Second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabit bodies of flesh but neither rise out of the Power of the flesh nor dye when the body dyeth and these are the souls of men when the body returneth to the earth as it was the Spirit shall return to God who gave it (s) Eccles 12.7 From this immortality of the Soul we may inferr the eternity of mans future condition The soul being immortal it must be immortally happy or immortally miserable I shall not stand to enumerate those many arguments that are brought to prove the souls immortality but whatsoever Arguments are or may be used to prove this they will all undeniably conclude the eternity of mans future estate A further proof of it may be taken from the body which though it be subject to death yet not to dissolution Simo Stenius Professor of the Greek Tongue at Heidelberg being visited by the Minister lying upon his Death-bed amongst other Discourses the Minister asked him if he desired with Paul to be dissolved and to be with Christ rendering the word after the vulgar Translation he answered with some kind of indignation that that was not the proper signification of the word (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle which properly signifies to depart to be unloosed not to be dissolved Death is only a change not an annihilation After a Creature is once in being it is never
to sin prevailed so far as to dispossess him of it yet he can never come into that Heavenly Paradise he was long since thrown out and his place no more found in Heaven Heaven is guarded from the intrusion of those Apostate Angels not only by the power of God who cast them out of their first Habitation and shut them up under chains of darkness but by its own inaccessable and impenetrable Nature We often read in Scripture of the opening of Heaven (a) Joh. 1.51 Acts 7.55 from which some gather that Heaven is impenetrable to any Creature but by a Miracle opened to Elect Angels and Saints The Devils though Spirits and therefore are able to pass through the hardest stone walls are no more able to pass through them than to pass out of their own Nature and Being and this is mentioned as a ground of joy in Heaven The Accuser of the Brethren is cast down (b) Rev. 12.10 3. Sin cannot Heaven is a Holy Habitation a Land wherein dwelleth Righteousness (c) Deut. 26.15 not harbouring any sin which might dispossess the Saints of the blessedness they enjoy There shall that be fulfilled The iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found (d) Jer. 50.20 4. Death cannot I am perswaded that neither death nor life shall be able to separate us from the love of God (e) Rom. 8.38 Death is so far from separating from God's Love and that Happiness the fruit of his Love that next to Jesus Christ it is the Believers greatest friend putting him into an everlasting possession of his desired Happiness On the other side There is no end of the sufferings of the damned in Hell Some indeed have contended for it Origen thought that after a thousand years both Devils and Men should be released out of Hell-torments After him the Hereticks called the Aniti (f) L. 21. de civ Dei broached the same Doctrine Others that Angustine speaketh of contended that not all but some should be delivered out of their sufferings some that all Christians some all Catholicks some those that had received the Sacraments of the Faith some those only who persevere to the end in the Catholick Faith others those who were addicted to works of Mercy and Charity But who are these who darken Counsel by words without knowledge These fond conceits are solidly refuted by Aquinas and others who prove by undeniable Arguments that these sufferings if nothing else yet Death puts an end to them in the Grave the Prisoners rest together and those who are weary are at rest but Death shall not put any end to Hells punishment it is a death that never dyeth an end which hath no end a defect without any deficiâ—ncy It is a death that ever liveth an end which never beginneth a defect which never faileth we may well say of it as one doth Oh killing life Oh immortal death If it be life how doth it kill if death how doth it indure (h) Bellarm. de arte moriendi l. 2. c. 3. It is neither death nor life for both these have something of good in them Oh how happy would those poor miserable creatures think themselves if there might be any end of their misery they shall seek for death and dig for it as for hid treasures but all in vain They shall seek death and shall not find it and desire to die and dâ—ath shall flee from them (i) Rev. 9.6 They shall study plots and methods to dispatch themselves they shall cry to the Mountains to fall upon them and if possible to crush them to nothing they shall desire that the Fire that burns them would consume them to nothing that the Worm which feeds on them would gnaw them to nothing that the Devils which torment them would tear them to nothing They shall cry to God who first made them out of nothing to reduce them to that first nothing from whence they came but he who made them will not have mercy on them he that formed them will not shew them so much favour When the Angel pleaded with God in behalf of Jerusalem Zech. 1.12 How long wilt thou not have mercy on Jerusalem against which thou hast had indignation these threescore and ten years It is said the Lord answered the Angel with good words and comfortable words (k) Zech. 1.12 When the Souls under the Altar cryed How long Lord holy and true dost thou not avenge our blood upon them which dwell upon the Earth (l) Rev. 6.10 Answer was returned how long they must stay and in the mean time were given them long white Robes but when those poor Creatures in Hell shall cry out How long Lord how long wilt thou torment the workmanship of thy hands how long will it be e're thou put an end to our misery There is no answer to be expected which might give them any hopes of the ending of their suffering God here often called to them How long ye simâ—le ones will ye love simplicity How long shall thy vain thoughts lodge within thee * Prov. 1.22 Jer. 4.14 but they turned a deaf ear to Gods call and therefore it will be just with God when they cry how long not to hear them but to laugh at their destruction and mock when their fear cometh And that these sufferings are without any end or expiration this above all other things torments the damned and drives them to despair were there to be any end of their misâ—ry though after the vastest tract of time there would be some hopes they would end at last Some of the Ancients have well improved their Meditations in setting forth this One thus If they were to end after a little Bird should have emptied the Sea and only carry out her bill full once in a thousand years Another thus If the whole world from the lowest Earth to the highest Heavens were filled with grains of Sand and once in a thousand years an Angel should come and fetch away only one grain and so continue till the whole heap were spent A third to this purpose If one of the damned in Hell should weep after this manner that he should only let fall one tear in a hundred years and these should be kept together till such time as they should equal the drops of water in the Sea how many millions of ages would pass before they could make up one River much more a whole Sea and when that were done should he weep again after the same manner till he had filled a second a third a fourth Sea if then there should be an end of their miseries there would be some hope they would end at last but that they shall never never never end this is that which sinks them under horror and despair and fetcheth from them yellings and howlings able to rend Rocks and Marbles asunder CHAP. VI. Of Eternity without
glorious illapses of God upon his soul cryed out Oh my God do not â—or pities sake thus over-joy me if I must have these conâ—olations take me to Heaven he that hath tasted of thy â—weetness must needs after live in bitternness Whereas â—n the other side when God hides himself and withâ—raws his presence there is no voice of joy heard in â—eir tabernacles nothing remaining of those joyes â—â—ey once had but onely a sad remembrance that they â—â—ce had them Bernard on a time found himself â—uch indisposed yet having striven with himself and â—en with God in prayer evidently found the visitaâ—ons of God but this lasted but a while therefore he â—â—d of it Oh blessed hour but oh short stay Oh that it â—â—d lasted longer And Jeoffry of Peroun being in â—ourny with Bernard one while was so filled with â— that he said he hoped he should never be sad more all â— life but this joy was soon gone so as he then fearâ— he should never be chearful more But these sad â—erruptions which the best Saints are subject to here â—y shall be wholly free from when they are made â—takers of that eternal hapiness in Heaven doth 〈◊〉 chief happiness of the Saints in heaven consist in 〈◊〉 enjoyment of God look whatsoever way they may said to enjoy him the Scripture describeth it to a continual an uninterrupted enjoyment is it by way presence they shall ever be with the Lord (b) 1 Thes 4.17 Is it â—way of Vision what Christ saith of Angels that 〈◊〉 always behold the face of his Father (c) Mat 18.10 is as true of them Is it by way of love Love is strong as death the coales thereof are as coales of fire (d) Cant. 8.6 some read iâ— the coales of Juniper which they say being raked up iâ— its own embers continueth glowing a whole year together and therefore aptly expresseth the love of the Saints which is continually burning upon the altar oâ— their hearts Or is this enjoyment by way of joy anâ— delight in God In thy name they shall rejoyce all thâ— day (e) Psal 89.16 and this adds not a little to the happiness of thâ— Saints which would be much abated if there were any times when they were secluded the presence oâ— God the like may be said of whatsoever happinesâ— there is in Heaven which is therefore resembled tâ— a River where there is a constant succession of waters Thou shalt make them drink of the River of tâ— pleasures (f) Psalm 36.89 sometimes to a Fountain which wâ— know is continually running With thee is the Fountaiâ— of Life and the tree of life is said to yield her fruiâ— every month to shew the un-interruptedness of thosâ— delights in Heaven 2. On the other side there is no intermissions in the Eternal sufferings of Hell the worm is alwayes gnawâ—ing the fire continually burning the smoak of the torment ascendeth up for ever and ever and they have â— rest day nor night They are tormented day and nighâ— for ever and ever (g) Rev. 14.11 20.10 the wrath of God under whicâ— they lye is (h) Isa 30.33 compared to a stream of Brimstone 〈◊〉 it is likened to Brimstone to express the fierceneâ— of it so to a stream which is continually running 〈◊〉 set forth the continuance of it and this much addeâ— to the greatness of their sufferings In the evils whicâ— befall men in this life there are frequent intermissions in the most violent Agues the paroxysm lasts but foâ— such a time Feavers in a few dayes come to theiâ— Crisis and end either in the death or recovery of thâ— Patient Those tormenting diseases the Gout and â—he Stone in a short time spend themselves and â—hough they are seldom wholly cured yet there are â—ome times of ease and were it so in the sufferings â—f hell were there any resting dayes in hell as Pruâ—entius fancied were it one day in a week as some â—odern Jews conceit affirming that when their â—abbath beginâ— the damned are led by an Angel to a â—lace of rest and when their Sabbath endeth they â—re driven again to their place of torment or were â— but one day in the year as Prudentius would have â— that upon that day Christ rose from the dead â—e flames of hell are leâ—s not and the damned find one mitigations of their pain if only thus it were â—me abatement of their misery but to lye continually â—nguishing under the wrath of an incensed God â—nd scorching in the flames of a tormenting Fire â—ithout any end ease relaxation or any intermission â—f their sufferings this makes them the more grieâ—ous and intolerable Here when a man's mind is â—er-whelmed with grief or is oppressed with â—in sleep many times gives him some mitigation â—erefore the Poets call it a sweet refreshment in a â—sease (i) morbi suave levamen on the other-side when in extremity of â—ief or pain a man cannot sleep many nights togeâ—er when in his extremity he wisheth that it were â—ening hoping that the night may ease him and â—s bed give him rest yet in this case his eyes are â—t waking so as he is full of tumblings and tossings â— the dawning of the day this is a great addition â—his Misery as it was with Job Who therefore desiâ—d strangling and death rather than life (k) Job 7.15 Ravilâ—c who murthered Henry the Fourth of France aâ—ong other punishments they would not suffer him â— take any sleep for several days and nights together â—t when he began to sleep his keepers thrust burning bodkins into his flesh to keep him waking and this was so grievous to him that though many exquisite tortures were inflicted on him yet he told his friends nothing so much troubled him as want of sleep having not had one wink of rest for six daies and nights together but thus it is with those wretched Miscreants in Hell they have no rest day nor night (l) Rev. 14.11 they shall not be suffered to take one wink oâ— sleep to all eternity 5. Eternity is without any mixture There is nothing but happiness in Heaven nothing but Misery iâ— Hell Heaven is a place of pure Mercy Hell of pure Justice Joy and Triumph will be the portion oâ— the Saints in Heaven and Misery and Howlings the everlasting portion of the damned in Hell and thaâ— without any mixture of their contraries See it in both the Branches 1. The happiness in Heaven is without any mixture This world as it is between Heaven and Hell iâ— place so it is in participation It partakes both oâ— the sweetness of Heaven and the bitterness of Hell â— Whiles Israel was in the wilderness the blackest nighâ— had a pillar of Fire and the brightest day the pillaâ— of a Cloud things here never go so ill with meâ— but they have some comforts afforded nor so well but they groan under some kind of trouble Goâ— hath set one over against the other
Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add Intreaties beseeching men by the love of God and love to their own Souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their Souls when they see they cannot prevail that Israel is not gathered they go away discouraged crying with the Prophet My leanness my leanness wo is me I can do no more good (e) Isa 24.16 and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lest they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the Silver Trumpet of the Gospel publishing the glad tydings of peace and Eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moore 's Utopia as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and bear the word and seem to be affected with it as if they heard some pleasant song (f) Ezek. 33.31 but they do it not they are no more prevailed upon as to any serious care and endeavour after things Eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a Company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to Stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon hard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued hard the stones rent in pieces at the death of Christ when the hard-hearted Jews were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O Heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1.12 Micah 6.2 implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may die saith Calvin a thousand several ways each several hour as many senses as many members nay as many pores as there are in the body so many Windows for death to enter in at Death needs not spend all is arrows upon us a Worm a Gnat a Flie a Hair a Stone of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within the space of a few days nay of a few hours we may be well and sicken and die and forthwith enter upon our Eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig was three days before growing in Carthage and that for ought they knew an Army from Carthage in as short a time might arrive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three days we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our Souls and by the use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were to live always should put off the thoughts of death as if they should never die should content themselves to live in that condition in
hear but continue deaf amongst so many Alarms of Death this is another thing that much aggravates the desperate sottishness of these persons Having thus shewed the lamentable blockishness o◠the greatest part of men and the several aggravations which render it more lamentably lamentable I shall now desire from this truth we are treating on to expostulate a while and reason the case with these Sons of slumber and confusion Either this is so that mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what Vse of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laert. foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and undubitable whence it is that men mind no more a thing that so much and so nearly concerns them What are mens hearts made of Whe◠are those affections which use to be eagerly carried out upon meaner objects what is become of men◠intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jer. 2.18 Let me ask Is a man a block a bruit a home-born fool Why is he spoyled or rather doth he spoyl and undo himself Dydd Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2 Sam. 3. but for a man to dy eternal as a fool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9.3 after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men do and so they will one day judge of themselves but I pass to other vses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor sheep of Christ feed below the mud-wall is shined upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy go up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of days when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24.12 doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day-long and chastened every morning and yet which is a greater evil many times the wicked devoureth 〈◊〉 man that is more righteous than he Pharaohs lean kin◠devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and thi◠hath been a great stumbling block to more intelligen◠men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as
wide and large entrance into Heaven but if we mis-spend this term it is so a forbearing that it is also an augmentation of our punishment the longer we live the more wrath do we treasure up Gods wrath is like a great bell that is long in raising but being up it gives a dreadful sound The Heathen Poet could say Gods Mill is not presently going but when it goeth it grinds all to dust and pouder (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we ravel out this time in idleness and vanity it would have been better for us we had never had it better if we had been sent to Hell as soon as ever we beheld the light of Heaven Infinitely therefore doth it concern us to improve this time to the end it is given us to agree with our adversary quickly while we are in the way lest he deliver us to the judge and we be cast into Prison to lie there till we have paid the uttermost farthing in the ordinary passages of our lives we do more or less esteem of time as the business that depends upon it is of more or less consequence When we are cast into straits of time and have some business of great concernment which must be done in that time or not done at all in this case we account every minut precious and had rather lose a whole day at another time than an hour now thus this present time being given us to make provision for Eternity every parcel of time is as much worth as Heaven is worth and Eternity is worth some one hour of time in regard of the concernment of it may be as much and much more than all that eternity of duration which we are to enter upon after this life one hour rightly improved may procure more favour from God and more mercy to our souls than we can ever hope to attain during that infinite duration that doth await us one sigh flowing from a broken heart one penitent tear falling from the eye may through mercy prevail to discharge that great debt of sin which all the flames in Hell cannot expiate to all eternity How strongly then should that foundation be laid that hath such a building as Eternity to be built upon it How carefully should that anchor be cast that is entrusted with a vessel so richly laden as our everlasting condition Bellarmine telleth of an Vniversity where those who were to proceed Doctors had certain hard questions given them to resolve and four and twenty hours allowed them to study for their answer and according to the resolution they gave they were either to receive their degree with honour and applause or to be sent away with shame and those probationers aâ— he observeth would for that time sequester themselves from company shut up themselves in their study scarce allowing themselves time to eat or sleep spending the whole time in studying to resolve thosâ— questions The time we here spend whether longer or shorter is given us by God to provide for our everlasting condition and seeing upon the improvemenâ— of this time dependeth an eternity either of bliss oâ— woe what manner of persons ought we to be how careful to pass the time of our sojourning here Suppose a man by some misdemeanour had forfeited hiâ— estate and life and that upon much intercession hiâ— Prince should cause an hour-glass to be turned anâ— set him some work to do telling him if he spent thaâ— hour well he should not only be freed from death but should be advanced to some great preferment â— he loitered away that time he should be put to eâ—quisite tortures it is not to be doubted but such aâ— one would improve that hour to the uttermost of hâ— power an hour is not so little to a mans whole life aâ— this life is to eternity yet upon the spending of this dependeth our everlasting weal or woe eternal life is now either gotten or for ever lost and if this were seriously considered it would be a forcible motive to make us walk circumspectly not as fools but as wise redeeming the time though time it self last not yet whatsoeveâ— is everlasting dependeth upon it and therefore shoulâ— be carefully improved to the best advantage CHAP. XI An Exhortation to look on Eternal things by our Meditations Expressions Affections of Desire Hope Love Delight and Endeavours 3. BE Exhâ—rted to look to the things that are Eternal this is that the Text speaks to while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal and being the duty of the Text I shall the more enlarge in speaking to it it is chiefly meant of the Eternal happiness in Heaven as appeareth by the words before our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory To that therefore I shall chiefly speak and there are two things I shall do if God permit First shew what is meant by looking to things eternal or how we are to look to them and then lay down some quickning motives to engage us to it take the first in these particulars 1. We should look to them in our thoughts and make these unseen eternal things the continual subject of our meditations it should be our morning thoughts our evening thoughts our night thoughts our solitary thoughts when we are alone indeed our continual thoughts what shall become of us to eternity they say at the consecration of a Pope amongst other ceremonies a Herald proclaims these words before him Have in thy mind the years of Eternity Think of eternity was the Motto of Meursius a learned man (a) aeternitatem cogita and hath been of many others some writing it in their Books some upon the wall of their closet some upon some door in their house that they might upon all occasions be minded of it neither is there any thing that doth more deservedly challenge our more serious meditations we should every day set some time aside to retire into some secret place such as Isaac's fields oâ— Davids Closet or Cornelius his Leads and there to think of our eternal condition Thus it was with David or whoever was the Penman of the 77 Psalm ver 5. I have considered the days of old the years of ancient times it is in the Original the years of Ages and so the vulgar Translation readeth it I had the years of Eternity in my mind and to the same purpose both the Syriack and Aethiopick Versions and it seems he was so taken up with these thoughts that he could not sleep in the verse before Thou holdest mine eyes waking in the Original Thou hast held the watchings of mine eyes or as the vulgar Mine eyes have prevented the night watches It is said of an eminently religeous Minister (b) Mr. Ward that being at dinner with some company he sate
affections from things temporal and place them upon things eternal which only are worthy of them and suitable to them but to instance in some particular affections 1. We should look to them in our desires while others say who will shew us any good and have their desires eagerly carried out after worldly objects the desire of our souls should be after heaven and things eternal There is no good Christian but goeth thus far though he may in some things come short of what he should be and what he should do and be many times taken off from his duty yet his desire is toward God and Heaven A Merchant may for a time sojourn in a forreign Country to negotiate his affairs but his desire is after his own home and no sooner hath he dispatched his occasions but he hastens to his own Country the Needle in the Compass may be jogged another way yet it maketh toward the North and is in continual motion and trepidation till it comes to its proper posture A River may be turned from its course by a strong hand yet will be bending towards its own channel and never leaveth winding and turning till it worketh it self thither again in like manner a Believer by the importunity of temptation and the prevalency of corruption may be unsettled for a time and taken off from God and heaven yet still the frame and bent of his heart the desire of his soul is toward God and heavenly things neither should we content our selves with languid desires but strive to screw them up to the highest pitch so as to pant after them as the imbosked Hart doth after the water-brooks to long for them as the parch'd ground gapeth after the rain 2. Look to them by hope we may say of hope as the Apostle of faith that it is the evidence of things not seen for so the same Apostle elsewhere if we hope for things we see not (o) Rom. 8.25 it is the property of hope as well as faith to make things not seen as visible and things future as present to the soul Gilead is mine and Mannaesseh is mine Ephraim also is the strength of my head (p) Psal 60.7 and before I will divide Sechem and met out the valley of Succoth Probably all these place were not yet in Davids possession but God had spoken in his holiness as before had promised them therefore David looked upon them as already his in like manner heavenly things though removed from sense are present to faith and hope and we should by the improvement of these graces antidate our future happiness soar up before-hand into Heaven solacing our selves in those rivers of pleasure rejoycing in the hope of the Glory of God and having this hope should purifie our selves trampling under our feet the Moâ—â— of these temporal things and live answerable to ouâ— hopes and expectations 3. Look to them by love Let no man say saith Austin what Ladders or Engines shall I climb up to Heaven by thou ascendest by love standing on Earth thou art in Heaven if thy love be placed upon God and Heaven It is reported of Andrew the Apostle that being taxed by some of the Heathens that he did not lovâ— their gods he replied Let me see whether your gods can make such a Heaven and such an Earth and do as much for me as God hath done when any of these temporal things begin to steal away our love we should consider whether they do or can so much deserve our love as heavenly things if not we should reserve our love for the things that are most worthy of it we should gather up those scattered pieces of love dispersed amongst so many several things and place all upon Heaven and Heavenly things 4. Look to them by delighting and rejoycing in them while others have their delight fixed upon things temporal as the coveteous man upon the muck of the world as if the Curse of the Serpent were entailed upon him to eat the dust of the earth all the days of his life the voluptuary upon sensual pleasures as if he were placed on the earth like the Leviathan in the Sea only to take his sport and pastime in it the ambitious man upon Preferments delighting to see other mens sheaves bend to his sheaf as it was in Joseph's dream let our delights be fixed upon the unseen things laid up in Heaven let us with joy draw water out of the wells of salvation and with Israel sing this song Spring up oh Well sing ye unto it (r) Num. 21.17 4 We should look to them in our endeavours Macedonius the Hermite retiring into the wilderness that he might with more freedom enjoy God and have his conversation in Heaven Upon a time there came a young Gallant into the wilderness to hunt wilde beasts and seeing the Hermite he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt saith the Gentleman and so do I saith the Hermite I hunt after my God Most men hunt after other things the profits and preferments of the world and many times are with Nimrod mighty Hunters Hunters usually do not keep the road but ride over hedge and ditch many time through Corn-fields any way their game leads them so it is with worldly men they care not what hedges they break thorow what gaps they make in Gods Law and their own conscience what wrong they do to others so as they may advance their own designs Again Hunters stick at no pains sometimeâ— ride both themselves and horses out of breath sometimes run till they can run no longer with the like eagerness and industry do worldly men pursue these things and with the like and far greater eagernesâ— should we hunt after God and Heaven we should think no pains too much no labour too great so as we might attain to the end of our desires the salvation of our souls this is that which is so often called for in Scripture Seek first the Kingdom of Heaven (s) Mat. 6.33 the word signifies to seek as a man that hath lost a treasure who seeketh diligently till he find it Strive tâ— enter in at the strait gate (t) Luk. 13.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Strive as wrestlerâ— do for mastery or as a man striveth for life when the pangs of death are upon him Work out your Salvation (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.12 it signifieth to Work accurately and with the greatest study and care Give all diligence to make yourâ— calling and election sure (w) 2 Pet. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to study and beat the brains about a thing Labour not for the meat that perisheth but for that meat that endureth to everlasting life (x) Job 6.27 implying that the labour we take for these earthly things is not worthy to be called labour in
reply'd Sir I have been often in the Church-yard and have observed that there are as many graves shorter than I as there are longer and if I should die before I be eight years older what will become of my soul if I be ignorant of the Law That many are snatched away by death in the morning of their age we see by daily experience what befalleth them may befall any of us and how sad would it be if Death should take us out of this world before we have made provision for another It was a cutting speech of Caesar Borgius While I lived I provided for every thing but death now I must die and am unprovided to die What provision we make for this world whether we have more or less is no great matter our abode here being for so short a time the great thing is what provision we make for death and Eternity that follows it and seeing the time of our life the only time of providing for it is so short it infinitely concerneth us to improve this short time to the best advantage to work the work we have to do while it is day 6. When this short time is once past there is nothing to be done in this great work If a man die shall he live again [n] Job 14.14 It is an affirmative interrogation and hath the force of a strong Negation he shall not live again as to a natural life this life is called an earthly house [o] 2 Cor. 5.1 being once dissolved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent [p] Isa 28.12 Other Tents are taken down and set up again but when this is taken down the stakes thereof are removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the Candle of the Lord [q] Prov. 20.28 if it be once put out it is never lighted more the sun of our life being once set it never riseth again after the evening of its setting there is never till the last Resurrection [r] Job 14.14 a morning of its up-rising the Glass of Life being run out it is never turned again we are as water spilt upon the ground which cannot be gathered up again A wind that passeth away and cometh not again [s] Psal 18.30 As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more [t] Joh. 7.9 As the Flood decayeth and dryeth up so man lieth down and riseth till the Heavens be no more (u) Job 14.11 12. It was the saying of Charles the fifth I have spent my treasuâ—e but that I may recover again I have lost my hâ—alth but that I may have again but I have lost a great many brave souldiers and them I can never have again the like may be said here other things may be lost and yet recovered again Job lost his whole estate yet God blessed his latter end more than his beginning Hezekiah lost his health and fell into a grievous sickness yet God added fifteen years to his life but if the time of life be once past it is past all recovery to weigh the fire to measure the wind and to call back a day that is past are three things mentioned by the Angel of the like impossibility (w) 2 Esdras 4.5 While the sheep liveth though the wool be clipt off every year it growâ—th again to the like weight but clip it off when the sheep is dead and there never cometh any more while life lasts though much of our time be wilfully lost and much snatcht away against our will yet by our Repentance and future care we may regain it as that expression redeeming the time implyeth but if the term of life be once past there is no redeeming of lost time being once entred upon our eternal condition there is no returning back to the enjoyment of formerly neglected opportunities When a few years are come I shall go the way whence I shall not return (x) Job 16.22 After death there is no returning back to do any of these works we might have done here (y) Eccles 9.10 Whatsâ—ever thy hand findeth to do do it with all thy might for theâ—e is no work nor device nor knowledge nor wisdom in the grave whither thou goest (z) John 9.4 I must work the work of him that sent me while it is day the night cometh when no man can work I might shew it in all those works we are to do in reference to securing eternal happiness are we to secure it by praying as Whosoever shall call upon the name of the Lord shall be saved (a) Rom. 10.16 that is not to be done after death Because he hath enclined his ear unto me therefore will I call upon him as long as I live (b) Psalm 116.10 implying when he should cease to live he should cease to pray Are we to secure it by hearing as Hear and your soul shall live (c) Isa 55.3 neither can that be done after death Dives desired that one might be sent to preach to his Brethren on earth but desired none for himself knowing it was then too late Are we to do it by praising God as Death cannot praise thee the grave cannot celebrate thee (d) Psal 50.23 Isa 38.18 Are we to do it by Repentance which is therefore called a Repentance to salvation (e) 2. Cor. 7.10 Repentance depends upon time I gave her space to repent of her fornication When the time of life is past though men cry like that fool Berbaldus speaketh of Oh Repentance Repentance where art thou where art thou oh Repentance (f) Rev. 2.21 they shall find no place for Repentance though with Esau they seek it carefully with tears Are we to do it by believing in Christ as Believe on the Lord Jesus Christ and thou shalt be saved (g) Acts 16.31 After this life there is no future offer of Christ to be expected The daies come when you shall desire to see one of the days of the son of man and shall not see it (h) Luke 17.22 Are we to do it by Hope which is therefore called the Hope of Salvation To him that is joyned to the living there is hope (i) 1 Thess 5.8 Eccles 9.4 but after death there is no place for hopes What hope hath the Hypocrite when God taketh away his soul (k) Job 27.8 The door of hope and mercy is then for ever shut up Alexander laying siege to a City that refused to yield upon his summons caused a Torch to be lighted letting them know while that torch burned they might have conditions of peace but if they stood out till that was burned out they must expect nothing but fire and sword the time of this life is a torch of mercy that God hath lighted while
last day will make fair pretensions pleading that they had Eaten and Drunken in Christs presence and heard him preach in their streets that they had prophesied cast out Devils in his name yet be excluded The foolish Virgins the young man Demas many others went far and yet failed of the grace of God Luther speaketh of one Arsenius who made a great profession was a man of eminent parts praying discoursing to admiration when this man lay upon his sick-bed his friends that came to visit him expected to hear some great thing from him and told him That sure he could not but enjoy much comfort who had been so eminent for the profession practice of godliness But he answered that he had not that comfort they thought he had that he found it now to be with his soul noâ— according to what man judgeth but according to the judgment God passed upon him and God said he judgeth righteous judgment Many the like instances might be given and When vve hear of the ship-vvrack of so many goodly Vessels of the fall oâ— so many bright shining Stars had vve not need vvorâ— sure take all possible care that vve do not miscarry in like manner Upon this ground our Saviour exhorts Strive to enter in at the strait gate for many will seek to enter in shall not he able (vv) Luke 13.24 And the Apost (x) Heb. 4.1 Let us therefore fear lest a promise being left us of entering into his rest any of you should seem to come short of it 13. It is an infinite mercy that eternal hapiness is yet attainable when by the sin of our first parents we justly forfeited that hapiness to which we are intitled at our first creation God might have dealt with us as he did with the lapsed Angels who had no sooner sinned but were expelled heaven left without possibility of happiness Indeed some School-men other divines give several reasons for this different dispensation of God towards Angels men some thus that there is a time prefixed both to Angels men after which there should be no possibility of altering their estate now as death is the time prefixed to man so the first good or bad deliberate action to the Angels that those that then stood should be confirmed in their happiness but those that fell should be put out of all capacity of being happy Some think it to be the greatness of the Angels sin above that of man they sought to be like God in Omnipotency which is not comunicable to any creature man only in Omniscience â—r the general knowledge of things which they say may be imparted to 〈◊〉 creature as it was to the humane soul of Christ â—ome refer it to the manner of their sinning the Angels fell of themselves having no others to tempt them but man by the suggestion of Satan and it is less to sin when overcome by temptation than to sin voluntarily without any temptation other reasons they give that tho some Angels fell others stood so the vvhole species did not perish vvhere as in Adam all mankind fell so as had not God appointâ—d a Redemption none of the race of mankind could have been saved Again the Angels vvere more glorious creatures living in the presence of God whereas man was made lower than the Angels and was plac'd upon the earth at a greater distance from God and as a Tree that falleth from some high precipice is more battered and broken in the fall than that which falleth from a low place So here by how much saith Austine the Angels were more high in glory by so much was their fall more grevious and irrecoverable and man by how much he was more frail by nature by so much more capable of mercy and pardon Again the knowledge of Angels is intuitive when they take a view of any thing they see it in the causes the effects and all that belongeth to it and so what they do they do with so full a consent of will that they never alter or repent whereas the knowledg of man is discursâ—ve he findeth out one thing by another and one thing after another so that upon further consideration he often repents of what he before did and disliketh what he before approved To this purpose is that distinction amongst the School-men of a three-fold will the will of God that can neither turn nor return thâ— the will of man that may both turn and returâ— that is may alter both before and after Election between these is the will of Angels that may turn baâ—â— not return may alter before Election but not after and because as what else they do so when theâ— sinned they sinned with that full consent of will thaâ— they cannot alter or repent hence they say the sin was unpardonable and their fall beyond all recovery whereas man who sinned not with that full consent of will might after repent of what he did anâ— so be capable of mercy and pardon Others conceive it thus that the Angeâ—s having so great a measure of light d velling in the presence of God anâ— the light of his countenance could not sin by error or misperswasion but out of malice which is the siâ— against the Holy Ghost It is said That the Devil 〈◊〉 bode not in the truth (y) John 3.44 Zanchy and some other think by Truth here is meant the Truth of the Gospel which the Apostate Angels refused to subcribe to they say it is hard to conceive that God should irrecoverably cast off a creature till he hath rejected the help of a Mediatour and they conceive it thus that God should make known to the Angels that they should be confirmed in their happiness by Christ who was in time to take the nature of man and in that nature they must be subject to him they through pride refuse to submit to this order and thus saith Zanchy we may reconcile those different opinions amongst Divines concerning their Sin Some affirming it was pride some envy and malice some Rebellion others Apostacy whereas in this all these meet together in that they took it indignly they could not continue happy without Christ there was their pride in that they envyed this happiness to the humane nature there was their Envy and Malice in that they refused to submit to this order of God there was their Rebellion in that they chose rather to leave there first habitation there was their Apostacy So that upon this account their sin is â—hought to be the sin against the Holy Ghost in reâ—using the help of a Mediator whereas man though â—e sinned against God his Creator yet did not reject â—he help of a Redeemer but relyed upon that proâ—ise The seed of the Woman shall break the Serpents â—ead These several reasons are given why God â—hould cast off the Apostate Angels and yet put man into a possibility of hapiness in which though there be much probability
calleth the substance of things hoped for the evidence of things not seen (t) Heb. 11.1 though we must distinguish between faith of Adherence and Faith of Evidence between the first Act of Faith whereby we believe and the second Act or as some call it an act flowing from faith (u) Actus a fide emanans between the work of Faith which is Believing and the fruit of Faith which is Assurance A Christian may have faith in the Seed and not in the Harvest the fire of Faith may warm his heart yet not flame forth in Assurance he may have the direct act of Faith both a Negative exclusive act whereby he renounceth all other ways and means of Salvation a Positive exclusive act whereby he rests wholly upon Christ for Eternal life yet not have the Reflex act whereby he knoweth that he believeth and that Salvation belongeth to him yet where Faith is called a Believing to Salvation (w) Heb 10.39 and Salvation is said to be the end of Faith (x) 1 Pet. 1.9 4. Love The joys of Heaven are said to be prepared God for those that love him (y) 1 Cor. 2.9 Ambrose in his Funeral Oration for Theodosius describing his religious death brings in the Angels Arch-angels hovering about his departing Soul to carry it to Heaven And asking him what Grace it was he here practised on earth that gave him so ready an admittance into Heaven He replyed I have loved I have loved Love is as strong as Death the coals thereof are coals of fire which hath a most vehement Flame z In the flames of this fire it is that the devout Soul ascends to Heaven as the Angel once in the flame of Manaoh's sacrifice 5. Humility As the Philosopher being asked What is the first thing required in an Orator answered Pronunciation what was the second what the third answered still Pronunciation Pronunciation So saith Austin Iâ— I where asked what is the readiest way to attain Truth and so Happiness I would answer The first the second and the third thing is Humility Humility as often as I were asked I would say Humility Humility doth not only entitle to Happiness but to the the highest degree of Happiness Whosoever shall humble himselfe as this little child the same is the greatest in the Kingdom of Heaven (a) Cant. 8.6 6. Heavenly-mindedness There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness there are some Fowls they call Polysurchoi which though they have wings like other Fowls to fly with yet they have such heavy ponderous bodies that they seldome flye higher than the stub of some Tree but live most-what like beasts upon the earth worldly-minded men like these Fowles who though they have intelectual immortal fouls by which they should have converse in Heaven yet they are so eaten up with the world that they have no time and less mind to look after Heaven Chrysostome observeth that other beasts thougâ— they are made so as they look down to the earth yeâ— sometimes especially in their extremity they lift up their heads towards Heaven only the Camel is so depressed with the bunch of flesh upon his back that he is alwayes poring upon the earth and is never observed to look up toward Heaven To other beasts he compareth other sorts of sinners who though great strangers to Heaven yet sometimes have some thoughts of God and Heaven only the covetous worldling like the Camel is bowed down to the earth that he liveth as if there were neither a God to be served not a Heaven to be looked after this sin therefore we must in a special manner take heed of it is not more impossible for the same eye at the same instant to look downward toward the Earth and upward toward Heaven than to have the hearts both upon the World and Heaven if we desire and hope for Heaven we must be Crucified to the world must set our affections on things above not on things on the Earth we must never expect Heaven when we die if we be strangers to Heaven while we live In Physical transmutations the form is introduced in an instant but there are some antecedent qualities some previous dispositions that preparethe body for that change though the soul in the instant of death quits Earth and mounts up to Heaven yet it must be prepared for Heaven by conversing there before-hand such as novv live strangers to Heaven shall never intermeddle vvith those joyes b 7. To these vve must add the grace of perseverance some have seemed to begin well yet ended miserably others have begun ill but ended happily perseverance is all in all other graces run the race but only perseverance receiveth the Crovvn Be thou faithful unto death and I will give thee a Crown of life (c) Rev. 2.10 Solomon saith better is the end of a thing than the beginning thereof (d) Eccles 7 8. The grace of the Comedy lyeth chiefly in the last Scene it is the evening that Crovvneth the day Seneca saith the last day judgeth all the precedent happy are they whose last dayes are the 〈◊〉 dayes vvhose works are more at last than at fiâ— vvheras vvhen men seem to begin vvell and aftâ—â—vvard turn from the holy Commandment it had 〈◊〉 better for them never to have known the way of Righteâ—â—â—ss (s) 2 Pet. 2.21 Among other Prodigies vvhich vvere 〈◊〉 bout the time Julian came unto the Empire tâ— vvas one after a plentiful Vintage there vvere wâ— grapes appeared upon their Vines vvith vvhich maâ— Wise men vvere much affected looking upon it 〈◊〉 ominous When men seem to abound in the fruits 〈◊〉 Righteousness and aftervvard bring forth the wâ— grapes of sin and disobedience it is a sad Prognostiâ—â—â—â— of their eternal ruine as the falling of the leaâ— is the forerunner of vvinter so the falling away men in this life presageth that winter of 〈◊〉 wrath vvhen the storms and tempests of Divâ— vengence shall for ever beat upon them haviâ— then put our hand to the Plow vve must taâ— heed of looking back again the promise of eterâ—â—â— happiness is made to such as persevere He thâ— endureth to the end shall be saved (t) Matth. 10.22 FINIS
yet they are materially good in regard of the matter accepted of him though doing these Duties be not a degree in the thing ye it is a degree to it though in the state they were it is not available to Salvation yet b this a man renders himself more c pable of Salvation and presents himself as a subject more fit for God to work on though I cannot say with the Romanists that he who improves his natural abilitâ—es doth out of congruity merit justifying and saving Grace or that God hath absolutely bound himself upon the exerting and putting forth of these natural abilities to bestow supernatural Graces because that of our Saviour To him that hath shall be given is to be understood in the same kind yet certainly God is never wanting to those who are not wanting to themselves the Apostle saith that God will have all men to be saved (e) 1 Tim. 2.3 As a King really willeth and desireth the welfare of all his loyal Subjects though not with that degree of willingness that he doth the welfare of some special Favourite whom he raiseth to great preferment in like manner though God doth not will the Salvation of all with that degree of willingness that he doth the Elect yet he willeth it with a true and real will though not with an absolute efficacious will and resolution as a thing which he absolutely resolveth shall come to pass as he doth the Salvation of his Elect yet he doth it with a conditional will if they will come up to the terms of the Gospel though he doth not deal with all men in a Covenant of Grace yet he dealeth with all in a Covenant of righteousness if I may so term it if they do well they shall be accepted if they believe and repent they shall be saved and he bestoweth upon them many means and helps to this end no man shall have any cause to plead at the last day I knew thou wert a hard Master reaping where thou hast noâ— sown I was not wanting in using the Mean but thou wert wanting in giving a Blessing I did what I could on my part but thou failedst on thy part no God will silence any such plea as he did with that unprofitable servant Why didst thou not put out my money to the Exchangers Why didst thou not improve that power I gave thee God will then make it appear that every mans destruction is of himself that God would have healed Babylon but she would not be healed that he would have gathered men as the Hen doth her Chickens but they would not Seeing then Gods bowels are not straitned to us let not us be straitned in our own bowels let us carefuly use the means God hath appointed improve those talents put forth that power he hath given us it is in vain to expect God should help us unless we help our selves as we can do nothing without Gods assistance so God ordinarily will do nothing without our co-operation 3. We should carefully observe and improve those seasons and opportunities which God puts into our hands though the whole time of life be given us to make provision for Eternity yet there are some particular seasons when this may best be done some certain articles of time when God maketh more immediat offers of Eternal happiness As 1. When we find some more than ordinary impulse to seek God in some duty of his own appointment sometimes when our thoughts are taken up with other things we find a motion darted into our minds to seek God by prayer or some other duty and many times one motion after another and when God thus provokes us to seek him it is a sign that is a time when God is willing to be found of us When God bad Moses come up into the Mount to him it was an argument he would meet him when he came there When Christ told his Disciples Behold I go before you into Galilee there shall you see me the Disciples going found as he had said In like manner when God prompts us into his presence it is a good argument we may then prevail with him 2. When God prepareth the heart and puts it into a frame and temper in some measure suitable to the duty as when there is wrought in us an aweful apprehension of the Majesty and holiness of that God before whom we come alively sence of our own unworthiness to come into his presence a serious consideration of the solemnity of the duty we are about an earnest desire to meet God in the way of his own appointments when God is pleased to work up our hearts into such a frame these preparations are not in vain Thou wilt prepare their heart thou wilt cause thine ear to hear Psal 10.17 3. When God is pleased to enlarge the heart and vouchsafe a special assistance in the duty when a man stirreth up himself to take hold of God and continueth wrestling with God by a holy importunity He shall approach to me for who is this that engageth his heart to approach unto me (i) Jer. 30.21 and let him take hold of my strength that he may make peace with me (k) Isa 27.5 and he shall make peace with me 4. When the hearts of Gods Ministers are enlarged when those goads nails given from one Shepherd are powerfully fastned upon the the conscience by the Masters of the Assemblies When Christ was teaching it is said The power of God was present to heal It holds true in regard of spiritual healing (l) Luk. 5.17 when the Word is powerfully preached God whose way is in the Sanctuary whose Walk is in the midst of the golden Candlesticks is then more specially present to make his word effectual We then as workers together with him beseech you that ye receive not the grace of God in vain then followeth Behold now is the accepted time now is the day of Salvation (m) 2 Cor. 6.1 5. When there is wrought in the heart some remorse for sin When John Baptist preached in the Wilderness of Judea the people went out to him and were baptised of him in Jordan confessing their sins and then he tells them Now also is the Axe laid to the root of the tree (n) Mat. 3.10 6. When there are stirred up in the soul some desires after grace and Salvation Hoe every one that thirsteth come ye to the waters then Seek ye the Lord while he may be found call upon while he is near (o) Isa 55.1 7. When God by threatning or inflicting some great judgment doth awaken and terrifie the Conscience Thus the Prophet having threatned a sore judgment he adds Therefore now also saith the Lord turn to me with all your heart c. (p) Joel 2.12 8. The time of sickness when a man cometh to apprehend he must die forthwith enter upon his eternal condition Tully observeth when men draw near to death then they begin to think of Vertue and
to repent deeply of those Sins and offences they before committed Beza saith That God laid the foundation of his spiritual health in a violent sickness that befel him at Paris 9. After some great Mercy conferred or some great deliverance vouchsafed which is apt to put the heart into a melting frame when the Angel minded the people of Gods mercies to them how ill they had requited him they wept abundantly (s) Eccl. 8.6 These and the like are the particular times when God works more close with man to bring back his soul from the pit to be enlightned with the light of the living but here is the great misery men that are careful to take the proper seasons in all other things yet in this which most concerns them are more inobservant than the Stork Crane other brutish creatures and this is the great cause of the miâ—carriage of many thousands of souls because to every purpose there is a time and judgment therefore the misery of man is great upon him (r) Judg. 2. It holds true in the miseries that befal men in this life because there is a nick of opportunity when every thing may best be done with most advantage and sometimes when it must be done or not done at a I men many times want judgment to discern this time this is the great cause of those evils that befal the sons of men Esau lost the blessing for want of coming a little sooner Saul lost his Kingdom for want of staying a little longer and as in the things of this life mens not timing things aright is the cause why they miscarry in their undertakings so it is more especially in spirituals because there are some particular seasons and articles of time when God draws more near to men and makes more immediate offers of mercy and salvation and men will not know the time of their visitation hence it comes to pass that the misery of men is great upon them this is that that sets open the flood-gates of damnation that makes Hell to enlarge it self and svvallovv innumerable Souls there is no one sin I think I may say not all sins put together that is the cause of the damnation of so many under Gospel-light as this one sin there are few who live under Gospel-dispensations but are convinced of the necessity of making provision for their eternal condition and have many purposes and resolutions to do it only they will not take Gods time they put it off and think it will be time enough afterward and this is that fatal Rock where millions of Souls dash themselves in pieces that great stumbling-block at which innumerable men stumble and fall and perish everlastingly Could we lay our ears to Hell hear the cries and complaints of those poor tormented creatures I doubt not but we might hear them crying out against this Sin as the chief cause of their perishing if therefore our Souls our Salvation our everlasting welfare be precious to us take heed of neglecting those seasons and opportunities which being once past can never be recalled again but let us in this our day know the things that belong to our peace Yet further though at these and the like times God worketh with men yet we may probably conceive that there may be sometimes one particular time when God above others draweth more near in this kind To every thing there is a season and a time to every purpose under Heaven There is a particular season when every thing may be best done and sometimes must be done then or not at all When Elisha desired that a double portion of Elijah's spirit might be given him Elijah answered Thou hast aâ—ked a hard thing nevertheless if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so Elisha being with him and seeing him when he was caught up had accordingly a double portion of his spirit whereas had he missed that time he had likewise missed of what he desired Some have observed that there are few meÌ„ but some one time or other in their life have an opportunity put into their hand for advantaging themselves in regard of their outward condition in the world some one opportunity more conducing therunto than they have all their lives beside and if this be neglected many times they never meet with the like again Samuel appointed Saul to tarry seven dayes he tarried six and part of the seventh Samuel not coming he forced himself and offered a Burnt-offering the Text saith As soon as he had made an end of offering Samuel came and tells him he had done foolishly for now would God have established his Kingdom upon Israel but now he tells him his Kingdom should not continue (u) 1 Sam. 13. When the people met to crown Rehoboam had he then spake good words to them as his old Counsellors advised they would have served him for ever but speaking harshly ten Tribes revolted from him he could never after regain that opportunity he then had of settling himself It is probable it may be thus with some in regard of their spiritual condition Christ telleth the young man that he was not far off from the Kingdom of God but he being unwilling to comply with Christs terms went away and we do not read that he ever came to Christ after When Paul reasoned of Righteousness Temperance and judgment to come Felix trembled but put him off at present go thy way for this time when I have a convenient season I will call for thee but we do not find that ever that season came So Agrippa tells Paul Almost thou perswadest me to be a Christian within a little (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but having thus spoken he rose up and it is likely was never after in so good a frame some upon the hearing of a powerful convincing Sermon others in the time of some great sickness much bewail their former neglects and take up strong resolutions for the future so as at present they seem not far off from the Kingdom of Heaven yet afterward repent of their very repentance and neglecting to improve this opportunity it may be feared of some that they never have the like again Some say the Panther never bringeth forth but once and the reason is because when the young ones gather strength they struggle to get more liberty and with their nailes tear the film or bag in which they are inclosed which putting the Dam to pain she casts them out while they are yet blind and deformed and the bag being torn she is uncapable of bearing after Thus many when they are under the pangs of the new birth which might if well managed be a happy preparative for forming Christ in their Souls yet growing impatient of these workings and stirrings of Conscience and not willing to stay long enough in the place of breaking forth of Children they either