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—Felix trembled; and answer'd, Go thy way for this time, when I have a convenient season, I will call for thee.
IN which Words we have the result of St. Paul's Discourse before Felix, con∣cerning the future Judgment, and the
Punishments that should one day be pro∣nounced against sinners in it. He had sent for our Apostle,* 1.1 who was then a Pri∣soner at Caesarea, to hear what he had to say concerning the Faith or Gospel of Christ.
And as he reason'd of Righteousness, Temperance, and Judgment to come, Felix trembled, and answer'd, Go thy way for this time, when I have a convenient season I will call for thee.
It was the usual method of St. Paul in Preaching the Gospel of Christ, in the first place to awaken mens fears, by declaring to them the terrors of a fu∣ture state, and the strict account that we must one day render to God of all our Actions; that so being full of Horror at the apprehension of their danger, they might become the better disposed to hearken to those means he was after∣wards to propose to them, whereby to secure them against it. And in his se∣cond Epistle to the Corinthians, vth. 11. he gives us an account how effectual a preparation it commonly made for him to prevail; Knowing therefore the terror of the Lord; i. e. as appears by the foregoing verse,* 1.2 this revelation of the future Judg∣ment, we persuade men.
He had here in this Felix, a most pro∣fligate sinner to deal with. A man in his ‡ 1.3 Government violent and unjust: In his own manners lewd and debauch'd: He had ravish'd another mans * 1.4 Wife out of his bosom, and lived in an open state of A∣dultery with her.
And now what so proper to awaken his Conscience, and make him indeed begin to repent him of his sins, as to reason before him of a Judgment to come? What Application so pertinent, as to show him the particular danger of unjust and in∣temperate men, that is, such as himself should be exposed to in it. This was cer∣tainly the most proper address to such a one; and such was this of St. Paul to Felix: He reason'd before him of Righte∣ousness, Temperance, and the Judgment to come.
And behold in my Text, the result of his Discourse, such as in all reason we might expect it should have been, Felix trembled.
And now who would not hope for some good effect from so fair and promi∣sing a beginning? And that the next thing we should have heard of, should have been some such question to St. Paul, as the Jews once made on the like occa∣sion to St. Peter and the other Apostles, Acts ii.37.* 1.5 Men and Brethren, what shall we do? This one might reasonably have been expected should have been the result of his Terror. But alas! We find a much different effect of it. He was indeed amazed to hear of a judg∣ment to come; but he could not for all that, resolve so soon to begin to provide for it. He trembled to think what his condition there should be, and very pro∣bably he might intend that he would sometime or other very seriously consi∣der how he was prepared against it. But he could not presently determine to part with his sins; and therefore he defers the time; he puts off the Apostle to some more convenient sea∣son; but we never read that ever that season came, or that he had ever any Admonition given him af∣terward, to repent him of his evil doings.
Felix trembled, and answer'd, Go thy way for this time: when I have a convenient season, I will call for thee.
Such was the effect of St. Paul's rea∣soning at this time before Felix; and I would to God we had no cause to com∣plain, that such is too often the conse∣quence of our Preaching to you. That the Knowledg which we have, and the belief which we profess of a Judg∣ment to come, were so efficacious to our amendment, that we none of us need∣ed to be called upon, no longer to defer it, but to begin in good earnest to consider how to make our Peace with God, and to provide for Eternity. But alas! I fear I have here pitch'd upon a subject never like to be out-dated. And tho it be certainly one of the greatest Contradictions in the world, not only to Scripture and Reason, but to our own Interests too, and to which we are not apt to be so blind, to pretend to believe a judgment to come, and yet nevertheless to neglect to provide for it; yet I know not how, such is the power of our lusts, that they stop our ears against all Arguments, though
never so clear and forcible, that would induce us to forsake them; we trem∣ble to think what shall be the con∣sequence of our sins, yet still we go on in the commission of them.
And now what Argument can I take up more seasonable to the present time, or indeed more fit at all times for our Consideration, than to reason a while of this great and dangerous neglect? To enquire into the Causes which move so many thus to delay their Repentance, and to offer some effectual Arguments that may convince you of the unreaso∣nableness of it. In a word, to stir up such an Auditory as this, both from the example of this wretched man in the Text, and from the just cause we may have to fear, lest if we continue with him to put off still the time of our Repentance, we finally perish with him in his Impenitence; to hasten with all the speed we can, to return to our duty, that our Iniquity may not be our ruin.
And this is the design of my present Discourse, wherein I shall
And by both endeavour, what I can, to engage every one that now hears Me, to a timely, a speedy, or rather to speak more properly, to a present Repentance. And
Ist. Of the Causes that move so ma∣ny to delay their Repentance; and be still putting off their provision for another World to some more Convenient Season.
Now those, I presume, may well be reduced to these four General Conside∣rations. Either
These are some of the Principal Cau∣ses that, I presume, may be likely to prompt Men to put off their Concern for another World; and I shall make it my Endeavour with all the plainness that I can, to shew the folly and unrea∣sonableness of every one of them. And,
1st. There are many in the World, who do not think at all, or not to any purpose, of their Future State, and therefore neglect to pro∣vide for it.
It is a matter of sad Consideration, to see how very Careless and Secure
most men seem to be as to the Business of another World. They Live, if not as those who believe nothing at all of it, yet in such a manner as if they were not in the least danger of miscarrying in their way to it. They think and contrive how to manage their Affairs in this present Life: To Establish their Health, and to Improve their Fortunes, and add still new degrees to their Ho∣nours and Dignities. Only the Happi∣ness of the other World, that they seem to look upon as hardly worth their Care▪ They leave it as a thing, that it will be time enough to provide for when they begin to come nearer to it; and 'tis no longer worth their while to trouble themselves about the good things of this.
And now what can be more unrea∣sonable than such an Incogitancy? To spend all our thoughts and our endea∣vours, upon a few Temporal pursuits, that have neither worth nor duration to recommend them to our desires; and in the mean time never to think at all, or at least not to any purpose, of those Joys and Glories that shall continue to all Eternity.
Indeed, had we either never heard of any such thing as a Judgment to Come; or did we not believe that there is such a State as our Religion has re∣vealed to us; A State of Everlasting Happiness if we do Well, but of Eter∣nal Punishment if we continue to do Ill, there might then be some Excuse for such a neglect. And yet, even in this Case too, we ought to be very sure there was no such thing as another World, before we could reasonably give over the thoughts of it.
He that lives well, and denies him∣self some part of that Liberty, he would otherwise indulge himself now, out of the fear and apprehension of another Life that is to come, does at the most run but the little hazard of living a more Reserved and Innocent sort of Life than he needed to have done, if it shall hereafter appear that he was mistaken. Whereas he that confidently presumes there is no such thing as a Future State, and so neglects to provide for it, should it chance to be otherwise, must be for ever Miserable, without all pos∣sible means to reform his Error.
But for men to know and believe, that God will bring them to Judgment,* 1.6 and they cannot tell how soon he may do it: That if they chance to be caught away in the midst of their sins, as they see thousands are every day before their eyes, they shall then be doom'd to the wretched sentence of Everla∣sting Fire prepared for the Devil and his Angels;* 1.7 and yet still to continue careless and unconcern'd; and not so much as spend a thought how they are prepared to stand before the great Tribunal; This is, doubtless, such a piece of Indiscretion, as may well de∣serve our pity and our wonder, but certainly will not need that I should say any thing to expose the desperate folly and unreasonableness of it.
2dly. Another cause of mens delay∣ing their Repentance, is, That they do not believe there is so great a Necessity of Repenting, as we say there is.
This is a Cause which men do not indeed care so openly to profess; but yet such a one as their Actions often∣times do but too plainly point out
to us. And I wish that even this were all; and that there were not some in the world, whose very Principles seem to lead them into such an opinion, so contrary to the very nature of Christiani∣ty, and so fatally ruinous to their own Eternal Salvation.
For 1st. Not to say any thing now to those wise men of the world, who laugh at all our discourse of another life after this, and of an account to be given of all our Actions before a Divine Tribunal; but to leave them to the con∣victions of their own Consciences, which speak loudly to them this great truth, and make them with Felix, still fear what they pretend not to believe: What shall we say to a more refined sort of Dis∣putants; who acknowledging a future Judgment, and an Eternal Reward for those that do well, yet extinguish * 1.8 in great measure all the flames of Hell-fire, and
allow of little or no danger for those that do ill. They suppose that the worst that can happen to them, if they should chance to be overtaken in their sins, is but to lose their Portion in the Joys of Heaven, and be for ever annihi∣lated; the only danger that, if you will believe them, attends the greatest Sinners in the other World.
But yet still, methinks, since they confess that there is such a place as Heaven, and that there shall be an en∣joyment of Honour and Glory there to all Eternity, for those who at that day shall be found worthy of it; even this should be enough to make them think it worth their while to endeavour to procure themselves a share in so much happiness. And however they suppose that the Everlasting Punishment which the Holy Scriptures threaten sinners with, shall be only an Eternal Annihilation; yet since 'tis plain that the same Scrip∣tures speak very dreadful things of it; and it cannot be denied,* 1.9 but that the greatest part of Christians have and do be∣lieve that the wicked shall not cease to be, but on the contrary, for ever continue in
a state of Misery, which neither any tongue can express, nor any thought conceive; and 'tis certain there are ma∣ny passages in the Sacred Writ, that seem very much to favour this apprehension, indeed that cannot without violence be detorted to any other signification; It must certainly be the wisest course, not to be too secure in their own sense, but whether they believe the Torments of the Damn'd to be Eternal or no, yet certainly to live so as if they made not the least doubt of it.
2. But secondly: Another sort of men there are, who by their mistaken Notions of Christianity, have very much contributed to lessen their Opinion con∣cerning the necessity of Repentance, that I do not say have utterly corrupted the very nature and practice of it, I mean the Casuists and Confessors of the Church of Rome.
It is a Point commonly disputed a∣mong these men, what the precise time is, in which men are bound by the Law of God to Repent? There have been some of them indeed so severe, as to think that a man ought to repent on all the greater ‖ 1.10 Festivals of the Church.
Others ‖ 1.11 think that 'tis enough if a man do it against Easter: But the com∣mon Opinion is, that this is only to be understood of the external and ritual Repentance of the Church, which consists in Confessing and Receiving the Holy Sa∣crament; but that for the true, inward Repentance, † 1.12 the precise time in which the sinner is bound by the commandment of God to be contrite for his sins, is the imminent Article of a Natural or Vio∣lent Death. Insomuch, that some of them doubt not to say, That even for a man to resolve to defer his Repentance, and refuse to Repent for a certain time, is but a * 1.13 Venial Sin; nay, and others think, ∴ 1.14 no sin at all.
And these men, to be sure, in express terms take away the necessity of pre∣sent Repentance: But this is not yet all; for when they do come to the time that they think it necessary to put it in practice, even then they find out so ma∣ny
other Artifices to elude the sincere performance of it, that they who do all which they require of them, yet do not in effect truly Repent.
What else can we make of the allow'd practise of that Church, upon Confession of Sins, and an imperfect Contrition for them, to admit them to Absolution; and so in effect make the whole of this Duty to amount to no more than a lit∣tle sorrow for sin,* 1.15 and a resolution to forsake it; though at the same time they are so far from doing it, that it may be they do not themselves believe that ever they shall make good such their Resolution? And that too, though they have neither any love of God in their hearts,* 1.16 nor otherwise hate their sins, than they are afraid of being damn'd for them.
I need not say how many other De∣vices these Men have found out, to free themselves from the trouble of a true Repentance. By Pardons and Indulgences; by Masses and Prayers for the dead; by Consecrated Garments, and Priviledg'd Fra∣ternities: and the End of all which, is
what I am now complaing of, to make men careless and negligent in the dis∣charge of that Piety that God requires of them; and of that Repentance which alone can obtain an effectual forgiveness of their Sins.
But these are not yet all, who by their mistaken Notions of some of the Doctrines of Christianity, have been but too much encouraged to neglect the practise of a Christian life: Others there are,
3dly, And those of a more near con∣cern to us than either of the foregoing, whose Principles seem, without great care, but too naturally to tend to the same neglect. Such are, The Great As∣sertors of Salvation by Faith alone with∣out Works; of God's Eternal Predestina∣tion, and in consequence thereof Mens Absolute Election or Reprobation; Of the slavery of the Will, and its incapacity to do any thing as to the business of our Future state without that special Grace of God, which if men have, then they must needs do Well; and without it, cannot but do Ill; and which God does not afford indifferently to All those to whom the Gospel is preach'd, but to such only as he intends thereby to bring
to Faith and Repentance first, and then to Salvation. Now not to dispute with any one the Truth of all these Points, when wisely and soberly stated according to the Authority of the Holy Scripture; that which I say, is this, That all these, and the like Principles, are apt to mis∣lead Ignorant and Wicked Men, who are not very well instructed in the true no∣tion and understanding of them, to a neglect of their duty; as if the whole work of their Justification were either so secure and setled on the one hand, or else so desperate and impossible on the other, that there was no need of their own Care or Concern about it; nor any reason for them to trouble themselves about that, which if they shall ever attain, no negligence of their own can do them any hurt; if they must not, no care or endeavour can do them good.
4. I shall add but yet one thing more, which, I fear, has led many into a ne∣glect of Repentance; and that is, An un∣warrantable presumption upon God's Mercy; either that he will afford them time to repent at the last, though they go on for the present in their Sins; or, if he does not, will at least make
a very favourable allowance for their Impenitence.
This is an Opinion which Wicked Men do as greedily catch at, as their deplo∣rable State renders them greatly in need of it. And indeed far be it from me to lessen any reasonable Hopes of God's Favour to Sinners, who my self stand so much in need of it. No doubt, there is Mercy with God that he may be feared.* 1.17 Many are the ways, and Gracious and Excellent the Methods whereby He calls and invites us to Repentance. And if we accept the Invitation, we need not que∣stion but that we shall most certainly receive the pardon of our Sins through the Blood of Christ. But then this is not the Question, Whether God will not make very great allowances for our Infirmities, and forgive us, though we have never so long and grievously sinn'd against Him, if we repent at the last. But whether, if we neglect the Oppor∣tunities which he affords us of repenting; if with Felix in the Text, we still put off our Consciences to a more convenient season, and at last die in our sins with∣out ever repenting of them, God will not then turn his Mercy into Judgment; and whether we ought not therefore to
make all the haste we can to repent, lest perhaps he should do so. But,
3dly, A third cause of mens delaying their Repentance is; That though they do believe it necessary for them to repent some time or o∣ther, yet they think this may be done hereafter as well as now.
And this is what most of us are but too apt to flatter our selves with∣all. Repentance is, God knows, a me∣lancholly duty: It calls us to another kind of life than that we have been used to, or indeed for the most part do at all desire to be acquainted with. He that will put it in practise, must expect to meet with no small difficul∣ties in the setting out; and few there are who have Constancy enough to go through them all; and therefore no wonder if we find the generality of Men so little care to set about a work that is so hard and discouraging to the most resolute Undertakers of it. Now 'tis this makes them willing to meet these troubles as late as ever they can: When their years run deep, and their Lusts fail them, and they can no longer pursue the Pleasures of this
World, then they suppose it will be time enough to think of the other. And they see no reason, why they may not hope as well to be accep∣ted then, as others who in like man∣ner have come in at the Eleventh hour,* 1.18 and yet received as great a reward, as those that had born the heat and bur∣then of the day.* 1.19
But this is indeed as unreasonable a ground for any one to delay his Repentance, as either of the foregoing. For,
1st, They cannot endure to set a∣bout their duty immediately, because of the trouble and difficulty which they apprehend in it. I will not now enquire how they are sure it is so troublesome and difficult a thing to fulfil their duty, as they suppose it to be, seeing they have never yet tried it, to be convinced by their own Experience that it is so. This only I would know; Will it become ever the more easie for their deferring of it? Nay, but on the contrary, I shall hereafter shew, that the longer it is deferr'd, the harder it will prove to us. And were it not so, yet since 'tis necessary some time or other to Re∣pent,
and so Dangerous to die ere we have done it; Certainly the more dif∣ficult a thing it is, the sooner we ought to set about it, whilst we may have yet the time, by the Grace of God, to ac∣complish it. And then,
2dly, For that poor presumption, That others have done this, and yet were saved at the last, and why there∣fore may not we be so too? Though I will not say that none who have put off the business of their Repentance to the last, have ever gone to Heaven; yet I must needs say, I fear that but few have done so. I do not remember in all the Holy Scripture more than One In∣stance of the Salvation of a dying Peni∣tent, and that so extraordinary in all its Circumstances, that it cannot with any reason be made a Precedent by us for the likes Hopes; I mean that of the Thief upon the Cross; And even of Him too it does not appear that ever he deferr'd his Repentance, or put it off purposely to that, as the most conve∣nient Season. And for those who came in at the Eleventh hour, and yet were received; I shall only say thus much, That they came in as soon as they were
called, and did not refuse to go into the Vineyard at the Third hour, because they thought it was too soon, and their Laziness prompted them to decline their work, till the Heat and Burden of the day was past.
In short, He that delays his Repen∣tance upon this prospect, that he may do it hereafter as well as now, ought first to have very well consider'd these two things. 1st, Is he sure that he shall live to that time which he so warily allots to this great work? For if he be not, then I am sure he lives in danger of Eternal damnation all the while he neglects to enter on a state of Piety and Religion: and chuses rather to ha∣zard his Everlasting Happiness, than to put himself upon a Work that yet must be done, or he shall remain for ever miserable. 2dly, Is he certain, that though he should live to that time, yet that then God will give him Grace to repent? That his Aversion to his duty shall not be greater then, than it is now; and his Unwillingness encrease the more, the older he grows in his Sins and Im∣penitence?
What the satisfaction of Mens Lusts may be, I cannot tell: but certainly, if they have any thoughts at all of their Future state, and do indeed believe a Judgment to come, such dangers as these cannot chuse but amaze them; and their disquiets at the Apprehension, that by thus deferring their Repentance they may possibly lose their Souls for ever, infi∣nitely outweigh whatever Pleasures they can in the mean time propose to them∣selves, by going on a little longer in their Wickedness.
But I must not insist upon these things; and therefore
4thly, And to conclude this Point: The last cause that moves many to de∣lay their Repentance, is, that thô they are convinced both of the Necessity of repenting some time or other, and that it is highly reaso∣nable for them to set presently a∣bout it, yet when all is done, their Lusts are too strong for them, and they cannot so soon resolve to part with their Sins, and enter on a Course of Piety and Religion.
There is something in the Nature of Sin so fatally bewitching to us, that if once we suffer our selves to be overcome with the Habit of it, 'tis after that, one of the hardest things in the World to recover our liberty, and prevent our selves from being altogether hardned by the deceitfulness of it.* 1.20 He that commit∣teth sin, says our Saviour Christ, is the servant of sin. Whether it be that the force and power of an Evil Course gains insensibly upon us, till at last we have no more strength remaining to over∣come it; Or, Whether it be that the longer we continue in Sin, the more God's Grace is withdrawn, and the less assistance we have of the Holy Spirit to extricate our selves out of it. But this is plain, that even the best Men find it a hard matter, with all their Industry, to keep themselves from its dominion; and to fulfil their Resolutions, though never so soon taken up, of discharging their duty, and living as becomes the Disciples of Christ.
I do not in the least question, but that we are all of us sufficiently convinced of the reasonableness of what I have now been inforcing, of setting immediately about our duty: and, I believe, there are
but few, if any among us, who, if they do not at this time, yet have at least some time or other resolved to do so. But I fear it would be a melancholly re∣flection to most of us, to think how lit∣tle we have fulfilled these Resolutions hi∣therto, and may give us some cause to fear whether we may not be but too likely still to continue in the same care∣less and impenitent state for the time to come.
The truth is, in such a degenerate Age as this, wherein Vice is become al∣most reputable; and to be religious, e∣steem'd pedantry and preciseness: When the Evil Customs of Men have prevailed so far above the Commandments of God, that a Man must yield to be a little Wicked, unless he will run counter to the general practice of the World; and not a little negligent of his duty, to maintain the Company and Conversa∣tion of the Times; 'tis not an easie thing for a Man to break through all these diffi∣culties, and resolve to save his Soul what∣ever censures or troubles he encounters for the so doing. And therefore, though we all of us know well enough what we ought to do, and cannot but be some∣times apprehensive of the dangers we
run by our not doing of it, yet alas! we still go on in the neglect of our du∣ty: Ever thinking and resolving to a∣mend, but never able effectually to set about it.
And thus have I given you such a ge∣neral prospect as the time would permit, of those Causes that so much indispose Men to a present Repentance: I go on to the other thing I proposed in order to the Cure of it.
IIdly, To shew the Danger of deferring the performance of it.
For, if such a delay as this, be not only very unreasonable in it self, but shall be also very fatal in its Consequence; if there be really nothing in all those pre∣tences that usually keep men from a pre∣sent discharge of their duty, and an in∣finite Hazard to be run by it; Sure then we ought to begin immediately to do that which can neither be too soon be∣gun, nor at all delay'd without a very great danger: Which we must some time or other do, and which will still grow more difficult and uneasie to us, the longer it is that we put off the do∣ing of it.
And, 1st, Let me ask him that thus ne∣glects his Repentance, and thinks it will be time enough to set about it hereafter, when the heat of his Youth is past, and he begins to come to a greater strength of Reason and Discretion, to govern him∣self, and to bring his Passions into sub∣jection; It may be gives it yet a longer delay, and reserves the business of Religion for the Close of his Life, and an immediate preparatory to the hour of his Death: Is he sure that he shall ever arrive to that time which he thus warily sets out for this great Work? I need not tell you how uncertain our lives are; What Diseases, what Accidents lay siege against us every Moment? And if notwith∣standing all this, some do live to a good Old Age; yet how many Thousands there are that fall in the strength and vigor of their years? And we cannot say but that this may be our Condition, as we are sure it has been the Condi∣tion of many Others, who, it may be, as much flatter'd themselves with these Projects, as We do now, and are there∣fore in vain lamenting their mad Secu∣rity in the Concern of their Salvation.
But this I must needs say, a greater provocation there cannot be given to God Almighty to cut us off in the midst of our years, and deprive us of that oppor∣tunity we so presumptuously set out for to repent in, after a long life spent in Sin and Impenitence, than thus to go on in our wickedness, and designedly to live in a disobedience to his Commands, till we are no longer like to continue in this World.
2. But however, 2dly, Let us allow of this, that we had by some means or other an Assurance of our lives, and could be certain we should arrive to that Time we thus lay out for the business of Religion. Yet how are we sure that we shall not then be altogether as unwil∣ling, and much more unable to repent, than we are now?
1st, If we consider our selves only upon the Common principles of Nature, without reflecting upon the Grace of God, without which yet we can do no∣thing as to the Business of our Duty; Even these will tell us, That the more inveterate any Habit is, the more diffi∣cult it is to leave it, and the greater
pains it will cost a Man to overcome it. And he who finds it so hard a Matter to conquer his Lusts now, what will he do hereafter, when the Indulgence of many years more shall have rooted them in his very Soul, and made his sins become even natural to him?
2dly, But then, secondly: If we ex∣amine this matter according to the Principles of Christianity, these will shew a yet greater improbability of our repenting hereafter, than at the pre∣sent. It being not to be doubted, but that as upon the Use of God's Grace, He bestows a more liberal portion of it; so by refusing and resisting the Mo∣tions of the Holy Spirit, God with∣draws his hand, and lessens his Grace, and it may be at last totally deprives Men of it.
The truth is, I cannot but think that such Persons as these, who not only continue in the Commissions of sin, but project and contrive for the con∣tinuing in it; and therefore put off the Time of their Repentance as a work that may be well enough done hereafter, do in effect despise the Holy
Spirit of God, and trample under foot that Grace which should have led them to Repentance. And it must certain∣ly be a most daring Presumption in any Sinner, to think, that notwith∣standing such a provocation, God will yet attend his leisure, and continue to afford him the Assistance of his Grace for his Salvation at the last, though he has so often, wilfully, and designedly rejected all the Offers of it.
I am sufficiently persuaded, that there is none of us, whom God does not call most truly and sincerely to Salvation; and by consequence, that there is none of us, to whom he has not offer'd such a measure of his Grace, as might enable him to fulfil his Duty, in order thereunto, and perfect his Repentance. But I must confess, I cannot without some concern think, what an unworthy use we have the most of us made of it, and how justly we have deser∣ved, that God should at last leave us to our selves, and no longer in vain attend our Amendment.
And O! that we would therefore be persuaded seriously to reflect upon all these things, and no longer go on to expose our immortal souls to such de∣sperate hazards, as 'tis plain from all these Considerations we do, every day that we neglect to provide for Eterni∣ty! Be it enough that we are not alrea∣dy made the fatal Monuments of Abu∣sed Mercy: That we are yet on this side Hell, and may if we please, by our speedy Repentance, still prevent those Judgments which our former Impeni∣tence has but too justly deserved.
* 1.21Let us begin in this our day, to see and to pursue the things that make for our peace, b••fore they be hid from our eyes.
* 1.22Let us exhort one another daily, while it is called to day, lest any of us be hardned through the deceitfulness of sin.
* 1.23Let us fear, lest a promise being left us of entring into his rest, any of us should seem to come short of it.
Let us give glory to God, before dark∣ness come, and our feet stumble upon the dark mountains.
I conclude all with the words of the Prophet Isaiah, Chap. LV. Vers. 6, 7.
Seek the Lord while he may be found, call upon him while he is near.
Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abun∣dantly pardon.
—v.24.
2 Cor. v.10.
Tacitus Hist. lib. v. c. 9. says of him, That per om∣nem saevi∣tiam ac li∣bidinem, jus regium servili ingenio exercuit. Et annal. l xii. c. 54. cuncta malefacta sibi impune ratus, tanta potentia subnixo.
Joseph. Antiq. Jud. l. 20. c. 5. pag. 616. Basil. 1544. The Ac∣count of which see above, p. 159.
Act. ii.37.
Eccl. xi.9.
Mat. xxv.41.
The Soc••nians 1st. Deny Immortality to the wicked, Smalc. contr. Frantz, p. 415. Volkelius, lib. iii. cap. 11.12.
2dly, They affirm, That they shall be for ever destroyed, Smalc. l. c. Volk. l. c. pag. 73. and cap. 33. pag. 133. Socinus in 1 John 2.17. Bibl. Fr Pol. p. 178. Woltzogen. in Mat. iii.12. and in Mat. xxv.46.
And that 3dly, By Fire, Schlicting. comm. in Hebr. x.27. apud Crellium, in Bibl. Fratr. Polon. T. 1. see his Paraphr. on the same vers. ibid.
Mat. xiii.42.xxii.13 xxv.41, 46. Mar. ix.43, &c· compared with Rev. xiv.10.xx.10. Rom. ii.5, 6, 8, 9.
Add, for the reality of the pains, Mat. xi.24.xxiii.15. Luke xii.47, &c.
So Scotus
Soto and others. See Escobar sum. The∣ol. Exam. iv. de Pae∣nit. c. vii. Sect. 2.
Regi∣nald. pra∣xis fori paenit. l. v. c. 2. Sect. 4. n. 23. Vas∣quez. in 3. qu. 86. art. 2. dub. 6. See below.
Soto in iv. Sent. dist. 17. qu. 2. art. 2. concl. 2.
Cod. de Paenit. tract. 1. qu. 6. Escobar. summ. Theol. Tract. vii. cap. 7. pag. 780. Lugd. 1659. & pag. 770. ad Quaest. Quando nam quis actum contritionis teneatur elicere. R. Non statim ac peccat; sed stato tempore, nempe in mortis articulo, & in vita ali∣quoties si solum jus naturale spectetur, & probabile est quinto quo∣que Anno.
See Esco∣bar. summ. mor. The∣ol. Tract. vii. cap. 7. n. 92, 93. pag. 781.
Morinus de poeni∣tent. l. viii. cap. 4. n. 15. Lugo de Poenit. disp. v. sect. 9. n. 130, &c.
Psal. cxxx.4.
Mat. xx.6,
— 12.
John viii▪ 34.
Jer. xiii.16.
Heb iii.13.
Heb iv.1.