do it now? only because you think you will have time enough for this work hereafter; in this expectation death or its previous sickness arrives; and thus very few think of repentance till they are confined to a sick-bed: so that the unfortunate death of the converted penitent on the cross was an advantage which few Christians will give to themselves. Thirdly, the deathbed repentance of a Christian will want another advantage peculiar to that of the thief on the cross a sound body and mind, capable of performing such acts of faith and devotion as are necessary to repentance and conversion: the different case of a sick, feeble, languid sinner compared with this: whence it comes that repentance is often impracticable to a sinner but if he possess his sense and reason, yet the general result of his repentance is horror and despair: the fearful consequences of this state enlarged on; so that even' supposing all circumstances most favorable, you give him no security; if he is not sensible of his sins and impenitence, he will die like the wicked thief on the cross; and if he becomes sensible of them, how shall he be preserved from such despair as will render him neither fit to live nor fit to die? Nothing but an extraordinary degree of grace can preserve this man in a temper fit for repentance, neither too presumptuous, nor too slavish but who can tell whether God will grant this at the last, to such as have rejected his constant calls? It cannot be supposed that God intends to save Christians thus, which would be to make void all the rules and duties of the gospel. This matter more fully explained: if you do your best to obtain the promises of the gospel, happy are you; but if you seek new ways to salvation, joining the pleasures of sin to the hopes of the gospel, you deceive yourselves; for God is not mocked. Conclusion; exhorting all who love their own souls, to work for their salvation while they have the light, for the night cometh, when no man can work.

DISCOURSE XXIV.

MATTHEW, CHAP. XXVII. VERSE 38.

Then were there two thieves crucified with him; one on the right hand, and another on the left.

WHAT different effects the judgments of God have on the minds of men, may be learned from these examples now before us. Here are two thieves crucified with our blessed Saviour; two, who were probably guilty of the same crimes, and now under the same condemnation; both brought by the providence of God to suffer in the company of his own Son, whose blood was shed for the sins of the whole world. But mark the end of these men one died reproaching and blaspheming Christ, and breathed out his soul in the agonies of guilt and despair; the other saw, acknowleged, and openly confessed his Redeemer, and expired with the sound of those blessed words in his ears, To-day shalt thou be with me in paradise.'

How adorable is the wisdom of God, who has thus instructed us; and by setting the examples of his justice and mercy so near together, has taught us to fear without despair, and to hope without presumption! Who would not tremble for himself, when he sees the man perish in his sins who died by his Saviour's side; within reach of that blood which was poured out for his redemption, but wanting faith to stretch out his hand and be saved?

What would the dying sinner give to have his Saviour so near him in his last moments, that he might pour out his soul before him, and seize by violence the hand which alone is able

to save? Yet he who had all these advantages enjoyed none of them; but died in his sins, void of hope and of comfort.

and

Must the sinner then despair, and has God forgot to be merciful? No cast your eyes on the other side of the cross, there you may see the mercy of God displayed in the brightest colors. There hangs the penitent, surrounded with all the terrors of approaching death; yet in the midst of all calm and serene, confessing his sins, glorifying the justice of God in his own punishment, rebuking the blasphemy of his companion, justifying the innocence of his Saviour, and adoring him even in the lowest state of misery; and at last receiving the certain promise of a blessed immortality.

Thus the case stands with all the allowances made to it which seem most to favor a death-bed repentance; and yet, as if the Scripture had said nothing of the wretch who died blaspheming and reproaching Christ, nor given us any cause to fear that a wicked life may end in a hardened and obdurate death; the case of the penitent only is drawn into example, and such hopes are built on it as are neither consistent with the laws of God, nor the terms of man's salvation; for even of this example the most preposterous and absurd use is made. This penitent, as soon as he came to the knowlege of Christ, repented of his sins: if you are fond of the example, Go and do likewise' if you delay, and pursue the pleasures of sin, on the encouragement which this instance affords you, it is plain that you like nothing in the repentance, but only the lateness. of it; and that your inclinations are to imitate the thief rather than the penitent Christian. Once he lived by violence, in defiance of the laws of God and man: when he was penitent, he abhorred and detested his iniquities. Which part would you imitate? If both, if like him you propose to enjoy the pleasures of sin, and like him to repent and enjoy the pleasures of heaven, you mightily impose on yourself; his case can never be yours, and therefore his example cannot be your security. Besides, were the case indeed parallel to that of the dying Christian, yet still it can afford no certain hope; since the proof is as strong from the case of the impenitent thief, that you shall die in your sins; as it can be from the other case, that you shall repent of them.

SHERL.

VOL. I.

S

It would take up too much of your time to consider this case distinctly in all its views: I shall therefore only briefly hint to you the circumstances which distinguish it from that of the dying Christian; and then proceed to show what little hope this example affords, allowing the case to be what it is generally supposed to be.

First, then, in all this perhaps there may be nothing resembling a death-bed repentance. It is no uncommon thing for malefactors to lie in prison a long time, before they are brought to trial and execution; and if that is the present case, there is room enough for the conversion of this criminal before he came to suffer. The circumstances incline this way. How came he to be so well acquainted with the innocence of Christ, if he never heard of him till he met him on the cross? How came it into his head to address to him in the manner he does, Lord, remember me when thou comest into thy kingdom?' What were the marks of royalty that were to be discovered on the cross? what the signs of dignity and power? What could lead him to think that his fellow-sufferer had a title to any kingdom? what to imagine that he was Lord of the world that is to come? These circumstances make it probable that he had elsewhere learned the character and dignity of Christ, and came persuaded of the truth of his mission: and what is this to them, who have no desire to lie down Christians on their death-bed, though they would willingly go off penitents?

Secondly, suppose this great work were begun and finished on the cross; yet it cannot be drawn into example by Christian sinners because the conversion of a Jew or a Heathen is one thing, and the repentance of a Christian is another. The promises of God, through Christ, are so far certain, that whenever an unbeliever repents and is converted, his sins shall be forgiven. This was the penitent's case; and therefore the pardon granted to him answers directly to baptismal regeneration; and has nothing to do with a death-bed repentance; nor can at all affect them who have fallen from grace once received. For,

Thirdly, the profligate life of this unconverted sinner was not attended with such 'aggravating circumstances as the sins of Christians are. He sinned against the light of nature, and the

common rules of reason and morality: but it might at least be said for him, that he was the unhappy son of an unhappy father, conceived in the degenerate and corrupted state of nature; that he wanted both the sense and knowlege, the hopes and fears, and the helps and assistances which the gospel affords for destroying the power and dominion of sin : and the greater his weakness was, the fitter object of mercy was he; and because he had not been freed by grace from the power of sin, he had the better plea to be freed by mercy from punishment. But are there the same excuses, or the same hopes of pardon for Christians, who sin against knowlege, against the powerful motives of hope and fear, and in despite of the Holy Spirit with which they were sealed? To sin in hopes of pardon, and on the prospect of future repentance, is itself a great aggravation of sin, and a sad abuse of the mercy of God.

If the Heathen sins, he sins under those infirmities of nature for which Christ died; but the Christian sins under the use of all the remedies which the gospel has provided, and which were purchased for him by his dying Saviour. The condition of mankind after the fall afforded, without doubt, many arguments of pity and compassion; and such arguments as moved the Son of God to undertake their redemption. The ignorant, the unenlightened sinner has a right to plead all these arguments in his own behalf: his is the common cause of mankind; and nature, with unutterable groans, cries for him and all her children before her great Creator.

If the penitent received the first knowlege of Christ on the cross; yet how much more had he to say for himself than the Christian, who comes to make his peace at the hour of death? he might thus plead his unhappy cause: Lord, I am one of those sinners for whom thy Son now expires on the cross; I was conceived in sin, and brought forth in iniquity; I have wandered in ignorance and darkness, without the light of thy gospel to direct me, without the help of thy spirit to protect me: why was all my life so dark, and these few last minutes only blessed with the knowlege of thy Son? Lord, accept the poor remains of life, since it is all I have left to offer: my latest breath shall confess my own guilt and my Saviour's innocence;