and on Earth the Wonder of Angels and the Center of Excellencies but not so to us until we believe They that do not know Christ cannot love him for as we apprehend so we affect they that believe not in him do not know him the God of this World has blinded 2 Cor. 4 4. the Eyes of them that believe not to them therefore he is a disallowed Stone 1 Pet. 2. 7. not worth the owning This Beloved Isa 53. 23. no more than nor so much as any other Beloved without Form and Comeliness or any thing to attract their Quantum credimus tantum ditigimus Love but to them that believe he is the Head of the Corner the chiefest of Ten thousands altogether lovely so in himself and so to them as loved by them above their Souls and Happiness they see not only a need of him but an excellency in him Excellency and nothing but Excellency a Superlative Excellency eclipsing the Glory of all created Excellency more than the Sun does the Light of the Stars enough to beget wonder and astonishment as one that is as far above their Praise as Love as appears by their sincere Amor lex sive severissima Obedience to him the effect of Divine Power constraining to it and their uncessant desires after him the sparks of that Holy Flame that are ever-ascending Animus est ubi amat to him Knowledg precedes Faith Faith produces Love Love evidences Faith it shews it to be true it is not the cause of Faith but the 2 Cor. 6. 6. 2 Tim. 1. 5. sign of it as Breath is of Life and a full Tide of a full Moon Vnfeigned Love to Christ shews unfeigned Faith in him for to them that believe he is precious 1 Pet. 2. 7. 3. It is fruitful in good Works By Faith our Persons are justified Rom. 5. 1. and by Works our Faith is justified by that our Persons before God by these our Faith before Men by that our Persons are acquitted from Sin by these our Faith is acquitted from Hypocrisy by that our Persons are made Righteous by these our Faith is made Jam. 2. 22. 2 Cor. 12. 9. 1 John 5. 12. Fides foeta operibus ubi bona opera non ad extra fides non ad intra Faith produces Works Per modum causae efficientis motivi impetrationis quod lex operum minando imperat lex fidei credendo impetrat perfect i. e. made manifest as God's strength is said to be made perfect that is made manifest in our weakness by that we are in a state of Life he that has the Son has Life by these our Faith appears to be alive Christ prov'd his Deity by his Works and Faith proves her Divine Original viz. the Faith of God by Works too There is no Love without the labour of Love nor any Faith without the Work of Faith For As Works are dead without Faith so Jam. 2. 17. Faith without Works is dead also 4. It is accompanied with Holiness Justification and Sanctification are as one saith always distinguish'd but never separated Distinguish'd The Righteousness of Justification is in Christ the Righteousness of Sanctification flows from him that is Relative and without this is Real and within in that there is a change in our State in this a change in our Na-Nature that is perfect and alike in all but this is imperfect in all as to Degrees though not as to Parts by that we are acquitted from the Guilt of Sin by this we are cleansed from the filth of it in that we have Peace with God in this we are made like to him one by the Merit the other by the Spirit of Christ Not Separated They that are justified by the Grace of God are sanctified by the Spirit of God for the justifying Vertue of Christ's Blood is ever accompanied with the purifying Vertue of it moral Vertues are as the Philosopher Indiâ—iduus virtutum comitatus says inseparably connected and so are Divine Graces too the Fruits of the Spirit are of a Cluster the Spirit infuses the Habits and Faith quickens the Acts it is as the Sun to the World and the Soul to the Body that influences all the radical Grace that maintains the Life of them the Leader and Commander in chief as the Brain is the facultas mandans as it is the Seat of Sense as the Heart is of Life by whose Conduct they are guided according to whose motion as the Primum Mobile they all move and proportionably to the strength or weakness of it they are strong or weak rise or fall as some Fish as is said wax and wane with the Moon Our Justification was merited by Christ is applied by Faith and by these as concomitant with it assured without which we can never make out our Title to it for as Life of any kind is known by the Actions of Life a Tree by its Acts 15. 9 Fruits and a Fountain by its Streams so a pure Faith is known only by pure Acts if it has not Virtue to sanctify it has none to justify nor can it be Fiducial unless Obediential An obediential Faith justifies it self Abraham believ'd and obey'd A DISCOURSE OF Self-denial Being an APPENDIX TO THE Treatise of FAITH OUR first Parents fell by Infidelity and Self-seeking and we rise by Faith and Self-denial Self-denial is of the Essence of Christianity it is founded in the Nature of it and we have no more of one than we have of the other it does not abound as the Stoical Philosophy did with Improbable Opinions Contradictions and Irreconcile-Paradoxes yet with many things above Reason though with none contrary to it things harsh and difficult to Flesh and Blood And that 's the Reason Christ has so many idle Retainers and so few true Servants so many that follow him as Peter once did afar Mat. 26. 58. off and so few that keep close to him that will not like Politick Souldiers stir an inch upon disadvantage nor venture like wary Merchants all in one Bottom nor sail so far into the Sea like those that go thither for Pleasure only but that they may return when the Storm arises They study more the Doctrine of Self-preservation than of Self-denial how they may keep all from Christ rather than forsake any thing for him and therefore will not venture their whole stock with him lest they should as they think be undone by him Many such followed Christ for a time when he was here in the days of his flesh thinking it an easy pleasant and gainful Life but when told what they were like to meet with the good things they must forsake the evil things they must endure and after all follow him they took their leaves of him and went no more after him A bare profession of Christ will not entitle us to him for all that outwardly profess him must be Followers of him nor a bare following of
our part to make us meet for it and declares That God loves us better than himself and saves us in contradiction to himself in that he loves and saves us in our Sins and that Christ justifies Sinners to his own reproach or rather justifies Sin than Sinners It concerns us therefore in all our Supplications for Mercy to have an eye to the End of Mercy to seek Mercy upon the Terms of Mercy viz. the Terms upon which it is offer'd lest we make Patents of Mercy to our selves that God will never confirm For As his Justice is wrong'd by a distrust of Mercy upon Repentance so his Mercy is abus'd by an expectation of it without it 1. We should then admire the distinguishing love of God to us He passed by the Fallen Angels more excellent Creatures than we and left them to perish in their Sin but has found out an Expedient for us by Repentance to escape the Wrath due to it The Devils cannot repent nor are they assur'd of Pardon if they could but sinful Men are the more happy they and the more astonishing the freeness of Grace to them they are not call'd to Repentance but these are and assur'd of Pardon if they do repent but not unless they do for as Devils and impenitent Sinners are alike in Nature viz. in their sinful not in their created Nature alike as to kind tho' not as to degree both sinful but one more than the other so they shall fare alike as to punishment They are now reserv'd in everlasting Chains unto Jude 6. â—… the Judgment of the great Day and these are upon a Chain that if not broken will lead them captive to Hell they are shut out of Heaven these are not unless their own Wills keep them John 5. 40. out they are without hope of Pardon these are under a possibility yea a certainty of it upon Repentance for God has ratified the Promise of Pardon upon it As a God of Mercy he made the Promise and as a God of Truth he will perform it 2. Since Repentance is the first Lesson that we are to learn under the Gospel it was the first in St. Paul's Catechism Heb. 6. 1. and a Duty that we are daily to perform and never to neglect we should no more dare to live than we would dare to die without it They that look upon Repentance as a Legal Duty and flee from it as that which is more likely to scare them out of their Wits than Sins will at last find more terror in the Neglect than ever they would have found in the practice of it The neglect of it will make two Hells viz. within and without here and hereafter but a serious and daily exercise of it will make two Heavens viz. without and within above and below in Heaven and in our own Souls 1. In Heaven For when Sinners repent Luk. 15. 7 10. God the Father rejoices As a Father in the Birth of an Heir God the Son rejoices He died big with love to Sinners and cannot but rejoice to see of the travel of his Soul in the Conversiof Isa 53. 11. of theirs God the Holy Ghost rejoices He who has so long and so often been grieved by Sinners rejoices and is made glad that now he shall be a Comforter to them Angels rejoice As having one Companion more join'd to their Heavenly Quire It should be our Joy to promote Heaven's 2. In our own Souls The Song of Lamentation must be sung here or hereafter Therefore If we have not mourn'd for Sin or resolve not to do it we would do well to remember that the more is behind and that the time of mourning for Sin will come for it is like Jabez brought 1 Chron. 4. 9. forth with Sorrow its Issue will be sorrow here or hereafter and we must either begin or end in it in Time or Eternity But if we are in Sorrow we may be Dâ—â—o de peccatis poenitens de dolore gaudâ—o glad at our Heaviness there is a Song of Joy that attends the Song of Lamentation Sun-shine with our Rain God will give us joy of our Repentance and the greater our Sorrow is the greater shall our Joy he The deeper the Wound the farther the Balm shall go in Of the Nature of Repentance REpentance Is not a bare suspending the Acts of Sin It is more than that It is not a destroying the Being of Sin It is less than that 1. It is not a bare suspending the Acts of Sin All are alike evil by Nature tho' not by practice and there is ever a proneness in us to sin the more unhappy we but we are not always actually in it yet some Acts may cease not from any inward Principle either of Love to God or hatred to Sin but from a Principle of slavish Fear or through the want of a Supply for Sin or an occasion to it and when so can no more be called Repentance than that can be said to be a Merciful Fire that goes out through want of Fuel The Influence of the Sun may by an Eclipse be suspended and yet its Light not extinguish'd and Sin for a time deprest and yet not destroy'd 2. It is not a destroying the Being Rom. 7. 9. Patitur non facit Bern. of Sin It is true when Penitent Persons commit Sin it is usually contrary to the purpose of their Will but to some particular Acts only and ever attended with shame and grief but yet commit it they both do and may even then when they have truly repented of it for tho' Sin by Repentance receives its Death's Wound yet it has a strong Heart and will be long a dying A Being it will have in them while they have a Being So that Repentance is neither a suspension of the Acts of Sin nor the destruction of its Being it is more than the first and less than the second viz. That Work of the Spirit whereby an humbled Sinner being made sensible of the Evil of Sin in the general and the Misery due to it and of his own Sins in particular and of the Mercy of God in Christ ready to pardon them does most affectionately mourn for them and most effectually turn from them unto God 1. It is the Work of the Spirit Our Times are in God's Hands and Psal 31. 15. Rev. 2. 21. so are our Hearts too one for the Space the other for the Grace of Repentance for it is in his Soveraign Power alone to give both viz. the Time without which we cannot well repent with any comfort to our selves or others and the Grace without which we cannot repent at all neither begin nor proceed in it for it is a supernatural Work and falls not within the Love Desire or Power of Nature Water came not out of the Rock in Horeb until Moses smote it with his Exod. 17. 5 6. Rod Nor will ever the Waters of Repentance flow from our
King and Law-giver and become Saviours to our selves for in effect we say That we do not need him We never trust in him as a Saviour but with a distrust in our selves nor can we have any benefit by him unless we do Christ is a compleat Saviour and admits no Partner with him in the Work of Salvation for it is a Royalty proper to him alone We make void his Rom. 10. 3 4. Phil. 3. 9. Righteousness by establishing our own we must therefore renounce ours and take sanctuary in his cast off the Rags of our Righteousness that go hardly off as the blind Man in the Gospel Mark 50. 10. did his Garment and go naked to Christ become nothing in our selves that he may and without which he will not be all unto us All Sacrifices were sprinkled with Blood by the Priest in Type and by Christ in Substance and what there is of worth or value in all Duties is from him we must therefore be poor in Spirit in the midst of them and humble after them we must not ascribe any thing to our selves But as Joab gave the honour of the Victory to David when he fought with his Forces so we must set the Crown on Christ's Head and give the Glory and Honour of all unto him by whom they were performed and through whom accepted Joseph's Brethren carried Spices with them as a present to Joseph but durst not appear without Benjamin nor can we expect the acceptance of our Services without Christ Without them Gen. 43. 4 5 11 12. we cannot avoid Hell nor without him obtain Heaven They as Moses may lead us to a sight of Canaan but it is Joshua Christ alone that can lead us into it A TREATISE OF REPENTANCE There is a two-fold Repentance 1. A Repentance that is call'd a Care of mind such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as consists in Sorrow under Terrors for Sin the effect of a troubled Head and may be found Mat. 27. 3. in Hypocrites Many were stung in the Wilderness that never receiv'd Healing and Numb 21. 6. many have been humbled for Sin and yet never saved from it 2. A Repentance that is call'd a Change of Mind such a one as consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a turning from Sin the effect of 2 Cor. 7. 10. a wounded Heart which from this Repentance receives the Name of a New Heart not physically in regard of Secundum animam sumus secundum hanc benè sumus the Substance but morally in regard of the Qualities of it and is found in none but those that are sincere We may be humbled for Sin and yet perish in it and shall unless we are so humbled under it as wholly to depart from it Repentance is an Evangelical Grace necessary in order unto Pardon Acts 2. 38. The Law knows neither Repentance for Sin nor Remission of it but the great Work of the Gospel is to call us to Repentance It comes with quickning Motives to it For It gives clear and strong Convictions Rom. 13. 12. John 16. 8. of Sin clearer and stronger than those under Nature and the Law It produces strong Arguments to it For It reveals Christ crucified for Sin and those Hearts are hard indeed Zech 12. 10 11 that will not be softned by his Blood shed for it It reveals Repentance and accepts it Mark 6 12. The Law promised Life to the Righteous but the Gospel assures it to the Unrighteous repenting It works Repentance It is not only a Light to discover it John 17. 17. 〈◊〉 1. 11 12. but a Covenant-will to give it and teaches it as a Worker as well as a Tutor viz. by Efficacy as well as by Doctrine It pronounces a Curse upon the neglect of it The Gospel has a terrible Voice as well as the Law a Curse for our Luke 13. 3. Sins except ye repent ye shall perish a Curse more terrible than that of the Law there is no condemnation Heb. 2. 3. 10. 28 29. like to that in the Court of Mercy Repentance was a part of the sum of Christ's Doctrine he taught the necessity Mat. 3.2 4.17 â—8 20 Mark 6.12 Luke 24.47 Acts 20 2â— of it and of the Apostles Doctrine and all that laid the Foundation of Christ's Kingdom right laid this not only as a Stone in the Building but as a Foundation-stone It is the Foundation of all Gospel-Righteousness that which disposes for the receipt of Gospel-Grace for without it we are uncapable of it and that which shall continue as a necessary means on our part in order to it as Luke 24. 47. long as the Gospel shall continue Repentance is not matter of Dignity but Duty whereby God is glorified to our Benefit not to his and necessary not as a Satisfaction to Justice but as a Qualification for Mercy not to merit it for Adam before he sinn'd could not merit much less then can we by our Repentance for it but to dispose to it and goes necessarily before it Not in the accidental Properties of it they are usually Antecedent but not necessary for God by his Prerogative Royal can in a moment work on the Heart Nor in the exercise of it as in the Case of Children and Lunaticks for the Promise is made to the Principles of Grace Nor in the several Measures of it for the Promise is made not to the degree but truth of Repentance and it is not the weakness but want of it that ruins But in order of Nature the Sun is before the Beams in order of Nature and so is Repentance before Pardon and as the Subject before the Adjunct for Repentance qualifies the Subject for Pardon and makes it meet for it not in a way of Merit but Condecency both to receive and prize it The Means are before the End viz. in Execution as the End is before the Means in Intention Union is before Mark 1. 4. Acts 3 19. Communion for all Communion flows from it Vocation is before Justification and a Real Change before a Relative we are not justified until converted adopted until renew'd nor sav'd unless sanctified that which is necessary to the renewing of Pardon as Repentance is is no less to the first procuring of it and the contrary of that which makes us uncapable of Pardon as impenitency does must necessarily as Repentance does go before it For There can be no Remission without Repentance no more than there can be any Salvation without Remission To assert the contrary Deprives God of the Design of his Elective Love for Election is to Holiness as well as to Happiness and saves none without it divests Christ of one of his Offices viz. his Regal Office makes void the Office of the Spirit as to its sanctifying and comforting Work for it gives neither Peace nor Joy in a way of Sin robs Heaven of its greatest Royalty viz. Holiness the Condition required on
Hearts more hard than that Rock unless they are smitten not only with the Rod of the Law but the Staff of the Acts 2 27. Gospel It was God's standing upon Psal 78. 15 16. 105. 41. the Rock more than Moses's smiting with a Rod that caused the Waters to run down like Rivers and the Spirit more than the Staff that causes Tears the Blood of a wounded Heart to flow from us for without it it will like the Staff of Elisha in Gehazi's 2 Kings 4. 31. Hand prove ineffectual to it When God causeth the Wind viz. the Wind of his Spirit to blow then Psal 147 18. and not before will those Waters flow 2. That Work of the Spirit whereby a Sinner is made sensible of the Evil of Sin in the general and the Misery due to it The Devil when he tempts to Sin holds the wrong end of the Prospective Glass that Sin may not appear as it is but in a disguise under the false representations either of Pleasure or Profit the usual Vermilion he paints most Sins with But the Spirit when convincing of Sin in order unto Repentance pulls off Sin 's Visard washes off that Jezabel's Paint and shews the evil of it it is a Isa 4 4. Jer. 31. 19. Spirit of Judgment and it's Office is to convince as well as comfort and to convince of Sin in order to it and where the Conviction is right the sight it gives of Sin is clear not through thick Mediums but in the Chrystal Glass of the Word a true not flattering Psal 19. 8. Glass pure enlightning the Eyes to behold Sin as it is viz. in its own proper Nature and native Deformity original and actual Sin the Flesh and the Lusts of the Flesh and both in their Filthiness and Depravation Folly and Disingenuity and Demerit too viz. the Wrath deserved by them and due to them The Degree is not alike in all tho' the more the better yet a less Degree will not serve than that which discovers the great Evil of Sin and the Wrath due to it for tho' Sin is Jâ—â— 2.19 an evil and bitter Thing evil in it Self and evil in the Cause yet unless so apprehended it will not be bitter in the Effects or not so bitter as it should be to us 3. That Work of the Spirit whereby a Sinner is made sensible of his own Sins in particular Sin lies hid in the Heart of an Impenitent Sinner it plays least in sight but the Spirit in the Work of Repentance brings it to Light when the Rom. 7 9. Commandment came Sin revived viz. in sense and appearance by giving sometimes a particular but ever a full and lasting sight of it Sometimes the Spirit makes use of one particular Sin as an entring Wedg as one says to rend the Heart of a Sinner asunder It was that particular Sin of crucifying Christ when made known that wounded the Penitent Jews through and through as the Word Acts 2. 37. notes and stuck as an Arrow so fast in their Hearts that no Hand but that which wounded them could pull it out But it ever gives whether a particular or no a full and durable sight of Sin viz. in the extent and latitude and in the aggravating Circumstances of it as under with and against both Judgments and Mercies little Sins are made great and heavy forgotten Sins are brought to mind and secret Sins either as secretly committed or kept secret from the Understanding Psal 19. 12 are brought to light and all with their particular Aggravations that Sin may appear as it is exceeding sinful and this not in a glance only or in transitu like a flash of Lightning that is as soon gone as come but so as ever to have them in his Eye and always upon his Heart as Job who possessed Job 13. 26. his Sins and David who had his ever Psal 51. 3. before him If Sin comes not to our remembrance here it will hereafter to God's if not to ours to conviction it will to his to our condemnation 4. That work of the Spirit whereby a Sinner is made sensible not only of his Sins but of the Mercy of God in Christ ready to pardon them Christ Acts 5. 31. having purchased for and God promised to all that repent the pardon 1 John 1. 9. not of one Sin only viz. the first nor of many Sins the lesser but of all both great and small The greatness of Mercy reveal'd shews the greatness of our Misery as much Physick prepar'd shews many Diseases and the greatness of Misery the need of great Mercy and a sense of both is necessary in order unto Repentance one that he may tremble before God the other that when afraid he may put his trust in him one that we may see his need of Mercy the other that he may seek after it None but Sinners need repent and none but they that are thus sensible will therefore such a sense is necessary without which they would rather flee from God than to him If God did not hate Sin Repentance would be needless and if he would not pardon it it would be hopeless 5. That Work of the Spirit whereby a Sinner made sensible of his Sins and the freeness of Mercy to pardon them does most affectionately mourn for them and most effectually turn from them to God 1. Most affectionately mourn for them Some count it the Perfection of Grace not to be troubled for Sin but Jer. 31. 18. Joel 2. 13. Zech. 12. 10. it is a cursed Piety that denies it they that have had the greatest assurance of Divine Love have been most deeply concern'd in sorrow for Sin Paul after he had been in Heaven mourn'd for it and all that ever truly repented of Sin have been so too for true Repentance is never without Sorrow tho' Sorrow may be without that it is not Repentance for that lies in the turn from Sin to God but a necessary adjunct of it and as necessary to it as Joy is to Thankfulness Sorrow is good for little else and all Joy to be suspected that is not founded on it 2. Most effectually turn from them Purposes are no Deeds a Purpose to give is no Gift in Law nor a bare resolution to forsake Sin Repentance for that seconds Purposes with Endeavours and follows Resolution with Action and all that are sincere in it not only confess and bewail the Sins committed but forsake the Sins bewail'd They do not as some barely confess and not forsake nor as others confess and Sin the more as if by Isa 1. 16. that they had obtain'd a Dispensation to it but cease to do Evil and depart from all Iniquity not from some Sins only but all viz. against God and Man themselves and others Personal and Relative Publick and Secret Great and Small Inward and Outward of Heart and Life and as Ephraim from his Idols so as never to have
10. 49. 50 did his Garment and go unto him that calls us Not to do it 1. Is Ingratitude to God 2. Inconsistent with a true purpose of Heart ever to repent 1. It is Ingratitude to God viz. Father Son and Holy Ghost 1. To God the Father In giving our first Fruits to Sin that he by right should have and above all deserves for he lov'd us with a primary and ancient Love a Love before we were 2. To God the Son Who delay'd not the Work of our Salvation but was early at it and in his full strength and the prime of his Years laid down his Life to secure it 3. To God the Holy Ghost Who has not only striven with us by importunity but waited upon us with Patience that we might repent Rev. 3. 20. 2. It is inconsistent with a true purpose of Heart ever to repent Repentance is a Debt that we all as Sinners owe to God a Debt that must be paid God is indeed a kind Creditor and waits with patience but his Forbearance is no Discharge nor are we the less indebted by not paying it but appear by so much the more unwilling to it It is a sign of a desperate Debtor not to reckon with his Creditor and of his unwillingness to pay the Debt in that he delays it and no less of a cursed Resolution in all never to repent a sign that they either intend it not or have little or no mind to it in that they defer it They that will not repent this day would never repent if they might have their choice or they that wilfully remain impenitent this day would if they might with safety be everlastingly so for the same reason for delay this day would be so the next and the same for ever 3. The best for Safety The Physician 's Rule to avoid the Plague is to flee soon enough far enough Fuge cit longè tradè and to return slowly and to prevent Death by Sin of all Diseases the most dangerous the best Remedy is to flee soon enough and it can never be too soon far enough and it can never be too far nor is it far enough unless the flight be to God nor right to him unless with a resolution never to return back to it more and the sooner the better In many things haste makes waste the more haste the worse speed but if here we make haste we can never speed amiss Sickness or old Age are the Times that presumptuous Sinners set apart for Repentance their youthful strength they make a Bulwark against Repentance Sorrow for Sin they think a fit Companion for old Age only their Sighs and Groans they reserve for a sick and dying hour and never think it seasonable to die to Sin but when they can live no longer in it prodigious Fools that flee to these as a Sanctuary to shelter them from the Wrath of God when they cannot be sure 1. That they shall be sick before they die 2. That they shall live to be old 3. That when either sick or old they shall have a Heart to repent 4. That what they then think is Repentance will be accepted of God 1. That they shall be sick before they die Death does not give warning to all by sickness for some die suddenly Now that which befalls one may happen to many and that which has Luke 13. 1 2 3 4 5. been the Case of many may betide any one Since then that is uncertain Repentance can never be unseasonable but the sooner the better 2. That they shall live to be old Death is not slow-pac'd to all but swift in its motion to some it does not always stay till gray Hairs the sign of old Age are upon them All hasten alike to Death but some have a less way to go than others 3. That when either Sick or Old they shall have a Heart to repent When Sick None can be sure that they shall have time when Sick to repent they may have but just so much time left as to tell their Companions in Sin that they are going to Hell if they have time they cannot be sure of ease whereby they may be fit to attend it Reason Sense and Speech may fail or pains the Companions of Sickness may so seize on them that neither their Bodies nor Souls may be much at ease nor they with the Israelites be able to hearken to any thing for Exod. 6. 9. anguish of Spirit if not yet they may not have a Heart then to repent The Duty of Repentance is ours but 2 Tim. 2. 25. the Grace is God's When old There are no Examples in Scripture of any as some observe converted in their old Age Manasses and the Thief on the Cross were not as is suppos'd old or if they were the Repentance of one was more than ordinary and of the other no less than miraculous and from a Miracle nothing can be concluded no Person should neglect it then lest he prove felo de se and bring destruction upon himself nor put it off till then lest it come too late to prevent it It is never too late when true but seldom true when late 4. That what they then think Repentance will be accepted of God The sad Effects of sick-bed Repentance in many whose Repentance prov'd as sick and unsound as their Bodies were then shews reason to suspect that Repentance that is extorted from any by Pain when sick or by Fears when dying were sickness and the thoughts of Death a little farther off and not so close and pressing upon them perhaps they would neither bewail their Sins nor leave them therefore God may and justly if he should reject their Repentance and forget them in sickness who forgat him in their health and make them Warnings to others who disregarded Gal. 6. 7 8. so many from him Delays of Repentance to a time of sickness are usually punish'd with a not caring to seek or not so as to find It is usually but an untoward Repentance that is exerted in Age decrepit weak and impotent as feeble as old Age like the dim flashes of a Taper when sunk in the socket and may justly be rejected by God and the Penitent as one when repenting in old Age by a Voice was bid to spend his Bran where he had spent his Flower his Evening where he had spent his Morning We shall have as Solomon says but Eccles 12. 1. little pleasure in the days of old Age and God may take as little pleasure in the repentance of them 5. That singular Examples constitute no general Rule Some draw an Argument for Presumption from those in the Parable that came in at the eleventh hour and receiv'd a Reward equal with Mat. 20. 1 6 7 9. them that came early in the morning but without any Reason for though it be granted that Parables do more than illustrate or shew the Soveraign freedom of Grace to some only