A discourse concerning a death-bed repentance by William Assheton ... Assheton, William, 1641-1711. 1696 Approx. 73 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26064 Wing A4032 ESTC R4704 12499695 ocm 12499695 62655 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26064) Transcribed from: (Early English Books Online ; image set 62655) Images scanned from microfilm: (Early English books, 1641-1700 ; 303:14) A discourse concerning a death-bed repentance by William Assheton ... Assheton, William, 1641-1711. [9], 66, [1] p. Printed for Brabazon Aylmer ..., London : 1696. Advertisements: p. [1] at end. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2006-02 TCP Assigned for keying and markup 2006-05 SPi Global Keyed and coded from ProQuest page images 2007-04 Robyn Anspach Sampled and proofread 2007-04 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning a Death-bed Repentance . By WILLIAM ASSHETON , D.D. Rector of Beckenham in Kent , and Chaplain to his Grace the Duke of ORMOND . LONDON : Printed for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill . MDCXCVI . TO THE KING's MOST Excellent MAJESTY . May it please Your Majesty , TO accept of this Treatise , part of which was preached in Your Royal Chappel before the late Queen , Your Majesty's Dearest Consort of blessed Memory . That I did not then Present it to the Hands of that Excellent Princess , was the Imperfection of the Work , ( I having designed some further enlargement upon that Subject ) otherwise I should most chearfully have complied with some approving Intimation then given , in order to a Command for the Publishing of it . The whole being now finished , is most humbly submitted to Your Majesty's Censure , by Your MAJESTY's Most humble and Obedient Subject and Servant , William Assheton . THE PREFACE . HAVING made my self a Debtor to the Publick , for A Plain Method of Devotion for Sick and Dying Persons : And one chief part of that Devotion being the Exercise of a true Repentance , ( for the Minister who visits the Sick Person , is directed by the Church of England to examine , Whether he repent him truly of his Sins ? ) lest Men should from hence be encouraged to defer their Repentance to a Sick and Dying Bed , ( as if they might safely enjoy their Sins in their Health , because they are admonished to Repent when they come to Dye ) I have therefore very faithfully examined that matter : And have endeavoured in the following Treatise to convince them , That though Repentance , as all other Graces , must be exercised and improved upon the approach of Death ( for our Lamps must be trimmed when the Bridegroom comes ) yet A Death-bed Repentance is neither comfortable nor safe . THE CONTENTS . THE Soul is Immortal , and shall be Eternally either Happy or Miserable . Page 1. This Life the only time to fit and prepare us for our Future Eternal State. Page 2. The Vicious , Sensual , and Impenitent , shall be miserable . Ibid. But such as are Obedient to the Laws of the Gospel shall be happy . Page 3. Hence it is both our Interest and Duty , to take care of our Souls , and provide for Eternity . Ibid. But this generally neglected , and why . Ibid. The Case of a Death-bed Repentance strictly examined , and in what method . Page 5. What is meant by a Death-bed Repentance . Page 6. What by true Repentance . Page 7. The Vulgar Notion of Repentance . Ibid. Which yet , as is shewed , is no Gospel Repentance . Ibid. What Repentance is saving . Page 11. How far , and in what manner a Sick and Dying Sinner can be able to Repent . Page 13. Wicked Men , when they come to Dye , may remember their Sins . Page 16. They may also be very sorry for their Sins . Ibid. They may earnestly beg Pardon for their Sins . Page 18. They may make very serious Resolutions of Amendment . Page 19. They may make Restitution . Page 20. Whether all this will amount to true Repentance . Page 21. Of the Labourers in the Vineyard . Page 43. The Case of the Thief upon the Cross . Page 49. The Close . Page 61. A DISCOURSE Concerning a Death-bed Repentance . 'T IS the faint Dictate even of Natural Reason , but the more clear and full Discovery of Revelation , That when we dye , when our Souls shall be separated from our Bodies , when we leave this World , we shall not then perish like the Brutes , and cease to be ; but shall subsist and continue in another State and Capacity , either of Happiness or Misery , to all Eternity . And we are further instructed from Divine Revelation in the Holy Scriptures , That this present Life , this short and uncertain time of continuance in this World , is the only space of Probation and Trial , to fit and prepare us for our future Eternal State. As the Tree falls , so it lies . There is no Work nor Repentance in the Grave . But as Death shall seize us , in the same Capacity we shall appear before the Throne of God , and shall then be disposed of in an irreversible unalterable State , either of Happiness or Misery . Those who make their own Will their Law , and who are guided and acted by their own vicious sensual Inclinations , they shall be eternally miserable . Or according to our blunt way of expressing it in our English Language , They shall be Damned , that is , they shall be condemned to that state of Misery , which the Justice of God hath prepared to be the sad Lot and Portion of all impenitent Sinners . But on the other hand ; Those who follow the Divine Conduct , and are obedient to the Laws of the Gospel ; such Persons , through the Mercy of God , and the Merits of Jesus Christ , shall be saved and preserved from the Wrath to come . And shall be placed in that happy State and Capacity , where they shall not only be freed from Misery , but shall further be secured in the unalterable enjoyment of an unexpressible Happiness and Satisfaction . From these Considerations you are fully convinced , that it is both your Interest and Duty to take care of your Souls , and provide for Eternity . But the sad mistake is this , ( and it is the ruin of thousands ) you fancy it is time enough hereafter to entertain such Thoughts . You have so much Diversion and Employment in the World , that you have little or no time for the Duties of Religion . But when you have settled your Affairs , and dispatched this or that : When you have improved or cleared your Estates : When you have taken in this Mortgage , finished that Purchase , &c. When the hurry of these things is over , and that you can call your Thoughts your own , then you promise your selves to be very Religious ; that is , when you have done with this World , you will provide for the next . When your Bodies begin to be crazy , and your strength to decay ; When you are laid upon a Sick-bed , and have lost the relish of sensual Pleasures , then you fancy you shall have both leisure and inclination to repent of your Sins , and to beg Pardon for them . And whenever you do Repent , ( tho' it be but upon your Death-bed ) God , who is very merciful , hath promised to accept you . I appeal now to your own Consciences if this is not the very Language of your hearts : But know , that your hearts are deceitful , and take heed lest they be further hardned through the deceitfulness of Sin. That I may therefore awaken your Consideration , and convince you of your danger in trusting to a broken Reed : That I may make you sensible how unsafe it is to depend upon a Death-bed Repentance , I shall very distinctly examine that matter . By shewing , 1. What is meant by true Repentance ? 2. I shall enquire , How far , and in what manner a Sick and Dying Sinner can be able to Repent ? 3. I shall desire such Persons sadly to consider , What small hope there is , that such kind of Repentance should find acceptance with God. 4. I shall examine those Two noted Scripture-instances commonly mentioned in favour of a Death bed Repentance , viz. The Labourers in the Vineyard , who came in at the eleventh hour . And , The Thief upon the Cross . But as Preparatory to my enlargement on these Particulars , whereby it will be more distinct and instructive ; I must first premise , what is meant by a Death-bed Repentance . Now a Death-bed Repentance denotes Two things . 1. A finishing that great Work of Repentance which we begun in our Healths , and took some care to carry on amidst the Business and Diversions of this World ; But do now more solemnly compleat at our Deaths , by reviewing the State of our Souls , and perfecting our Accounts with God. This kind of Death-bed Repentance is so far from being a mistake , that it is a necessary Duty , and is the commendable practice of good and pious Men. But , 2. There is a Vulgar Notion of a Death-bed Repentance , viz. When a Man then begins to Repent when he comes to dye . When a Man hath spent all his Life in the gratifying of his Lusts , and hath followed his own vicious Inclinations . When he hath denied himself no carnal Satisfactions , but hath taken his fill of sensual Pleasures : And yet such a Man , when his Body is disabled , and Death approacheth , so that he hath neither time nor inclination to Sin any longer , will pretend to be sorry for his Sin , and Repent . This we call a Death-bed Repentance . Now how unsafe and uncomfortable such a Death-bed Repentance is , I shall endeavour to convince you , by examining the formentioned Particulars . I. What is meant by true Repentance . The vulgar and common Notion of Repentance , is evidently this : When a Man hath committed a fault , and hath done something amiss , and is then sorry for it ; is grieved and troubled that he hath done it , and doth heartily wish it had not been done . Such a Man , we usually say , doth Repent of such an Action . But this is not the full adequate Notion of a Gospel-Repentance ; of such a Repentance as shall find acceptance with God. This is but the Repentance of Malefactors at the Gallows ; nay , it is no other than the Repentance of Cain and Judas . It is observed , That the most profligate condemned Wretch when he comes to dye , will be very sorry for what he hath done . He will be much ashamed , and will have great Indignation against himself , to think he should be such a fool to part with his precious Life , and all the Comforts and Satisfactions of this World , in such a vile ignominious manner , to be tied up like a Dog , perhaps for the taking of a few Sheep . How will such a Fellow fawn upon , and flatter the Judge , That if he will but spare him , O what an honest Man he will then be ! And yet do but procure his Pardon , and let him loose , and he is quickly at the old Trade . Nay , 't is great odds but you have him again by the next Assizes . Now will any one pretend that in such a Case as this , there is true Repentance ? Which yet is more evident from those Scripture-Instances of Cain and Judas . It seems very probable , from the circumstances of his Story , that Cain did repent of the Murther of his Brother . My punishment , saith he , is greater than I can bear , Gen. 4.13 . But because in the Judgment of some Learned Men , this is rather an instance of Despair than Repenting-Sorrow ; I shall not much insist upon this of Cain . But as to the other instance of Judas , 't is express and undeniable . You read his Story , Matth. 27.3 , 4 , 5. Then Judas which had betrayed him , when he saw that he was comdemned , repented himself , and brought again the thirty pieces of silver to the chief Priests and Elders , saying , I have sinned , in that I have betrayed the innocent Blood. And they said , What is that to us ? see thou to that . And he cast down the pieces of silver in the Temple , and departed , and went and hanged himself . Here are as signal Instances that Judas did sincerely repent of what he had done , as can possibly be given . For besides the express Testimony of the Holy Ghost , which in plain terms tells us he did Repent , and that he himself declared , He had sinned in betraying the innocent Blood : He further gives this evidence , that he was in earnest , he not only restores the thirty pieces , but in horror and consternation of Mind , he went and hanged himself . Here is , I say , in this instance as much Grief , and Trouble , and Vexation for the Commission of a Sin , and as noted evidence that he was heartily sorry for it , as can possibly be supposed . And yet 't is as plain , that this Repentance of Judas was not an Evangelical Repentance , such a Repentance as was accepted by Almighty God. Our Blessed Saviour , who is Truth it self , having passed this Decree upon him : Wo unto that man by whom the Son of man is betrayed : it had been good for that man , if he had not been born , Matth. 26.24 . It appears from these premises , that there is more required to a saving Gospel-Repentance than trouble of Mind . When a Man hath committed a sault , he may be sorry for it , he may grieve and mourn that he hath done it ; he may heartily wish it had not been done ; he may make Restitution of his ill-gotten Goods . All this may be done ; thus far he may proceed , and yet his Repentance is but imperfect , and shall never find acceptance with a pure and holy God. But here you will say ; If Men may proceed thus far , and yet their Repentance is not true and saving ; How shall we know that we have true Repentance ; and wherein doth the nature of it consist ? To this I answer , God only can instruct us what is true Repentance . That is , it is very agreeble to the Majesty and Sovereignty of God to prescribe the Terms and Conditions of Salvation , and to appoint his Creatures what they must do ; how they must behave themselves to be accepted by him . Now there is no other way to be informed in this matter , but to consult the Holy Scriptures . In those Sacred Writings , the Divine Wisdom hath sufficiently revealed his Will , and hath plainly told us , What it is that he required of us ; and what we are to do , that we may inherit Eternal Life . We are expresly admonished , That without holiness no man shall see the Lord , Heb. 12.14 . That the unrighteous shall not inherit the kingdom of God. Be not deceived : neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of God , 1 Cor. 6.9 , 10. If ye live after the flesh , ye shall die : but if ye through the spirit do mortify the deeds of the Body , ye shall live , Rom. 8.13 . Be not deceived ; God is not mocked : for whatsoever a man soweth , that shall he also reap . For he that soweth to his flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting , Gal. 6.7 , 8. For the Son of man shall come in the glory of his Father , with his angels ; and then he shall reward every man according to his works , Matth. 16.27 . And the Son of God being made perfect , he became the Author of eternal salvation unto all them that obey him , Heb. 5.9 . And St. Paul doth plainly admonish us , That the Lord Jesus shall be revealed from heaven , with his mighty angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , 2 Thes . 1.7 , 8. From these places of Scripture ( to omit many others ) it evidently appears , That actual Holiness , and actual Obedience to the Laws of the Gospel is the indispensible Condition of Salvation . And consequently to be only Sorry for our Sins ; to be troubled that we have done amiss ; unless this Sorrow do bring forth fruits meet for Repentance ; that is , unless it be attended with actual Reformation and Amendment , it is not a true and Evangelical Repentance , such a Repentance as God hath promised to accept . 2. I am to examine , How far , and in what manner a Sick and Dying Sinner can be able to Repent ? And this I shall best perform by a plain representation of matter of Fact. Whilst I faithfully remind you , how , or in what manner you may happen to dye . 1. You may dye suddenly . This hath been many a Man's case , and you have no assurance to the contrary , but it may be yours . If some hidden Distemper do not thus extinguish the Lamp of Life , your own Sin and Folly may then puff it out . You may happen in some private Quarrel , unexpectedly to dye at the point of a Sword , and so may fall a Sacrifice to your Lust , to your Malice , or Revenge . But whatever may occasion your Death ; if it be sudden , it is then impossible for you to Repent upon your Death-beds . And if you have not taken care in your life-time to perform that great Work , then according to the Laws of the Gospel , you are utterly lost and undone for ever . For except ye repent , ye shall all likewise perish . 2. You may dye raving Mad , or stupidly Sensless . There is a sufficient Mass of vicious corrupted Humours , or ( as Physicians phrase it ) of Morbisick Matter in any of your Bodies , as may occasion these sad Symptoms and dismal Effects . And if this be your case , where then is your Death-bed Repentance ? It is necessary to Repentance ( even in the vulgar Notion of it ) that you should not only remember your Sins , but should also be sorry for them . But now supposing your Distemper is either a Frenzy or a Lethargy , or in any other instance of such a nature , as shall wholly deprive you of your Memory and Understanding , your Repentance is then impossible . But , 3. Supposing it is neither thus nor thus with you ; but that God in his Mercy gives you a slow and easy passage out of this World. Suppose your Distemper is so gentle , that it neither distracts you with Pain , nor disorders your Faculties ; but that , as we phrase it , You have your Senses to the last . In such a case as this ( which is the most favourable that can be supposed ) I will now examine , how far any Man who hath spent the time of his Health in Sin and Vanity , can be able to Repent . 1. Wicked men , when they come to die , may remember their Sins , which they seldom think on in the time of their Healths . The generality of men are so wholly taken up with the Designs of This World , that they have neither leisure nor inclination to think of the Next . In what a hurry such men do spend the Day , is very obvious to observe ; and at Night , being loaden with Wine and Business , they sleep over their Cares and their Sins together . But when some lingring Disease shall confine them to their Chambers , or nail them to their Beds ; when their Sleep is departed from them , and that they lie rowling and tumbling , and wishing for the Day : Then they are at leisure to consider their Ways , and to remember what they have done , and to recollect the former Passages of their Lives . 2. Wicked men , when they come to die , may not only remember , but also may be very sorry , and much troubled for their Sins ; and may likewise make a penitent Confession of them . This evidently appears from the former Instance of Judas , who was not a little troubled for betraying his Master ; and as freely makes confession of his Fault : I have sinned , in that I have betrayed the innocent Blood. And this is undeniable even from daily observation : Those who visit Sick-Beds , and hear the dying Groans of departing Sinners , are best able to tell you how they will lament their former Lives , and what wretched Sinners they have been . And at such a time they will be very free and ingenuous in their Confession , with a thus , and thus have I done ; and withal they may mightily judge and condemn themselves for it . If ever you have been laid upon a Sick-Bed , with the Terrors and Apprehensions of another World before you , then I appeal to your own experience for the truth of what I have now said . 3. Wicked men , upon their Death-Beds , may not only make a sorrowful Confession of their Sins , but also they may earnestly beg Pardon for them . There is a Principle of Self-preservation in the most vicious carnal man , which prompts him to be solicitous for deliverance from an imminent Danger . A noted Instance of this you have in Seamen ; such men ( especially the common Sailers ) are not usually over-zealous in Religion , and yet in a dangerous Storm , or in a leaky sinking Ship , those who seldom named God , unless in Oaths and Execrations , will now fall to their Prayers . And thus the most graceless , sensual , worldly Person , when he comes to die , and hath the prospect of another World immediately before him ; when he sees the Infernal Pit open to receive him , O with what earnestness will he deprecate the Divine Vengeance ! How passionately will he pray unto God to spare him , to be gracious to him , to pardon and forgive him ! Nay , even those who have been so careless and unconcerned , that they could never in their whole life-time be persuaded to remember our Blessed Saviour's Passion in the way of his own Institution in the Holy Sacrament ; yet these very Persons on their Death-bed will pretend to remember it . They will then plead his Merits and Satisfaction , and will beg God's Pardon for the sake of Jesus Christ . This likewise , as to matter of Fact , is undeniably evident . 4. Wicked Men , when they come to dye , may further make very serious Resolutions of amendment of Life . And in such cases this is the noted Language of a Death-bed . O what a wicked Wretch have I been ? I have done thus and thus . But if God will now please to spare my Life , and restore me to my Health , I 'll become a new Man. I 'll no more be guilty of such Intemperance . I 'll be wanton and lascivious no more . I 'll take heed of lying and slandering . And I 'll refrain from this cursing and swearing . I 'll be more careful to sanctify the Sabbath . I 'll not only frequent the Church , but for the future I 'll no more be guilty of vain Sports and Pastimes on the Lord's-day . And on the Week-day , tho' I must follow my worldly Business , yet I 'll do it in dependance upon God's Providence , I will never more neglect to pray unto God ; but do now resolve Morning and Evening to bend my Knees to my Creator and Redeemer . Lastly , As an evidence that he is sincere , He may make Restitution and Satisfaction in several instances . He may declare that he bears no Malice , but doth freely forgive all the World. He may likewise restore his ill-gotten Goods ; and may give satisfaction to those he remembers to have wronged . And not only so , but for the close of all , he may be large in his Charity in Reversion ; and by his last Will and Testament may bequeath a bountiful Legacy to the Poor . All this may be done , and it is the utmost that can be done upon a Death-bed . 3. Let us now impartially examine , Whether all this will amount to true Repentance ? Such a Repentance as shall find acceptance with a Pure and Holy God. 1. Wicked Men when they come to Dye may remember their Sins . But such remembrance being no other than the exercise of a natural Faculty , is neither Repentance , nor any part of that Saving-work . The vilest Wretches do but too much remember their Sins , and please themselves in that Carnal Satisfaction they had in the enjoyment of them . But , you will say , this is not the Case . For such a dying Sinner doth not barely remember his Sins , but he remembers them with Shame and Sorrow , and is much troubled for the committing of them . And this Trouble , and Sorrow , and Compunction of Mind , we hope will be accepted as true Repentance . To this I answer . Such a dying Sinner is indeed very much troubled , and is under great anguish and perplexity of Mind . But let us now strictly examine what 's the occasion of all this Consternation ? Is he sorry that he hath offended God , that he hath transgressed the Laws of so gracious a Majesty ? This pretence is not probable , when we reflect upon his former Conversation . He who made his own Will his Law , and never denied himself in any Carnal Enjoyment ; but tho' God himself in his holy World hath expresly delared , That such and such things ought not to be done ; yet because of some present Pleasure and Profit he is resolved to commit them . He who was not only pleased with his Sin , but gloried in his Sin , and boasted in his Sin ; 't is very unaccountable , that such a Man all on the sudden should be thus sorry for his Sin. 'T is strange that his Judgment and Appehension of things should be thus changed in a moment . For his Conviction , I 'll suppose him to be restored to his former Health and Vigour , and that the former Passages of his Life , in any instance , could be repeated . Being under such pleasing Circumstances , can he then honestly and conscientiously make this Expostulation of Joseph , How can I do this great wickedness , and sin against God ? 'T is true , the Man is now troubled ; but for what ? 'T is not for his Sin , ( which he never had any Quarrel against ) but in plain terms , it is for the punishment of his Sin. He is indeed thus far troubled for his Sin. He is very much out of Humour that he can Sin no longer ; that he hath lost his relish and inclination to it . It makes him heavy and lumpish , that all his pleasant Days are pass'd and gone ; and that nothing now remains but a sad Reckoning and Account . Rejoyce , O young man , in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine eyes ; but know thou , that for all these things God will bring thee into judgment . 'T is this Judgment , this Reckoning and Account that makes him quake and tremble . When a poor dying Wretch , who hath neglected God and his Duty all his life long , shall be now convinced by the decays of Nature , that his Soul must immediately be torn from his Body : When he looks upward , and there beholds a just Judge ready to pronounce a sad Sentence upon him : When he casts his Eye downward , and there observes that place of Horror , that flaming Furnace just ready to receive him : When he now sees and considers these things , which formerly in the days of his Vanity he had no leisure to think on ; and further reflects , that all this Misery is now brought upon him by his own folly , and that with a very little care and forecast it might have been prevented . Being under such sad Circumstances as these , 't is but a natural Love of a Man's self ; 't is no other than an instance of Self-preservation to be troubled and perplexed . In plain terms , This anguish of Mind for the Happiness that is lost , and the Torments that shall be endured , is the very Worm of the Damned that dieth not . And if such Sorrow and Vexation as this is true Repentance , then those miserable Creatures shall sadly repent to all Eternity . But , 2. The dying Person is not only sorry for his Sin , but also makes Confession of it , and very humbly begs Pardon for the sake of Jesus Christ . And will not this be accepted as true Repentance ? I answer . We are indeed assured by St. John , If we confess our sins , he is faithful and just to forgive us our sins , 1 John 1.9 . But what kind of Confession shall be accepted , the Holy Scriptures must inform us . In these Sacred Writings we are often admonished , that it is not an Historical Confession ; 't is not a bare-acknowledgment that we have done thus or thus ; but it is a Penitential Confession shall find acceptance . Whoso confesseth and forsaketh his sin shall find mercy , Prov. 28.13 . A sick dying Man may indeed confess his Sins ; but how far he can be able to forsake his Sin , that is , to amend and reform , shall be considered in its proper place . But you will say , He not only confesseth , but he begs pardon for the sake of Jesus Christ ; and we have a gracious promise that at such a time we shall be heard , Call upon me in the day of trouble , I will deliver thee , and thou shalt glorify me , Psalm 50.15 . And our Blessed Saviour hath assured us , Whatsoever ye shall ask the Father in my name , he will give it you , John 16.23 . Now here is a poor languishing Creature in great distress and trouble , and will not God accept him for the sake of Jesus Christ ? I answer ; All the Promises of God in Jesus Christ are Yea and Amen , that is , most sure and certain . But then you must also know , these Promises are conditional , and the performance of them on God●s part , doth suppose certain Qualifications and Conditions on our part . Having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God , 2 Cor. 7.1 . intimating , that unless we cleanse our selves from all filthiness , and do thus perfect Holiness , we have no title to these Promises . Indeed Jesus Christ hath promised , those that come unto him , he will in no wise cast them out , but will kindly receive them , and treat them as Friends . But upon what terms he will receive them , and own them as Friends ; he himself hath told us in these words . Ye are my friends , if ye do whatsoever I command you , John 15.14 . And being made perfect , he became the Author of eternal salvation unto all them that obey him , Heb. 5.9 . I have now shewed you , that actual Holiness , or actual Obedience ( which are one and the same thing ) is the Gospel-condition of Salvation . And if you can make it appear , that a Man who in the time of his Health was so far from the practice of Religion , that he contemned and despised it , nay , perhaps ridiculed and burlesqu'd it : If , I say , such a Man when he is laid upon a Sick-bed , and is able to do nothing else , can obey the Laws of the Gospel , and walk in the ways of God's Commandments , then indeed you say something ; otherwise here is , as yet , but very slender encouragement for a Death-bed Repentance But , 3. We suppose further , That the dying Person makes very serious and passionate Resolutions of amendment of Life . And will not the Mercy of God accept these Resolutions ? In such a Case will not he take the Will for the Deed ? To this I answer ; That when Men are in a great fright , and are under the apprehensions of some eminent Danger , 't is then the most common thing in the World to make Resolutions . What will not such Men promise , if they may but escape such and such a Danger ! The Vows of Mariners and Seamen in a violent Storm , are a noted instance of such Resolutions . Let us now strictly examine , Whether , or how far , God will accept such dying Resolutions ? To state this Matter truly , you must observe , That Religion is represented in the Gospel as our reasonable or rational Service , and consequently that the exercise of it must proceed from Judgment and Deliberation , not from sadden Heats and Passion . We are admonished by the wise man , Not to offer to God the sacrifice of fools ; but when we make a vow or promise to him , deliberately to consider how far , or in what manner we can be able to perform it . Now there are Two Things to be consider'd in a dying Sinner's Resolution , Sincerity and Ability . Sincerity in his Intentions , and Ability in his Executions . And first , it is not likely that a dying Sinner's Intention should be sincere ; but that he may promise what he never intends to perform . Such a Wretch who hath so far corrupted his Morals , may by the just Judgment of God be depraved in his understanding and may vainly imagine that God is such a one as himself . And because he observes that frail Men have been often cheated by him , and have really believed him , whilst he made Promises and Protestations of what he never intended ; he is so foolish as to fancy , that an Omniscient God may be likewise thus imposed on . And therefore he will be as large and as passionate in his Promises of Reformation , as the most notorious Malefactor ever was in hopes of Pardon . Whereas should God restore him to his former Health and Vigour , he would then be as loose and profane , as Lustful and Intemperate , as Envious and Malicious , as Covetous and Worldly , as ever he was before . We should then quickly have him at his old Cant : The charms of beauty and good Company are not to be resisted . God forgive me , I am so used to this swearing , I rap out an Oath before I think on 't . And I am naturally so passionate , I see I cannot help it . But be not deceived ; God is not mocked : for whatsoever a man soweth , that shall he also reap , Gal. 6.7 . But suppose the dying Sinner were sincere , and did really intend that Reformation which is now so solemnly promised ; let him sadly consider , how unlikely it is he should be able to perform all this . For his Conviction , I must remind him ; There are Two things necessary to all great Undertakings . Ability and Opportunity . 1. As to Ability ; How difficult , if not impossible , it is for a sick and dying Sinner to reform his Nature , if ever it hath been your own case , you your selves will be easily convinced . When a man is oppressed with pain , disturb'd with Visits , distracted with the Clamours of his dissatisfied Relations : Amidst all this noise and diversion , What can possibly be done ? what Duties can be performed ? Do but seriously think upon it , and your own Apprehensions will excuse my enlargement . But supposing he had the greatest Capacity , pray , what time is now left him to perfect so vast a Work ? Evil Habits which have been long in contracting , are not suddenly rooted out . When Lusts and Passions ( by being often indulged ) are grown rampant , they are not easily mortified . A thorough Reformation is a work of time , and must be done successively , and by degrees . This is fully intimated whilst we are admonished to go on to perfection . And to grow in grace . But what can that man do who is now a dying ? When the Sentence of Death is passed upon him , and his Physician hath given him over ? To talk then of reforming his Life , when he now finds he can live no longer , is such an intolerable piece of weakness , as in any other instance would scarce be heard with patience . Suppose a dying Father , who had ruined his Family by his Extravagant Courses , should thus comfort his dejected , impoverished Children ; Be of good chear , I am now resolved to be very frugal . I 'll provide for you , and get you a good Estate . Pray , what could be replied in such a Case ? Alas , Sir , you 're a dying . You cannot lift your head off the Pillow . You cannot live till the morning . And how should you get us an Estate ? To tell them further , Ay , but I resolve it , and I hope you believe me : Such Resolution would be but mean Satisfaction ; and a very slender supply of all their Wants . The Application is easy , and pray make it effectually to your selves . In short ; Promises and Resolutions are not Performances . Nor were ever so accepted by God or Man. But you will say ; 4. He actually , thus far , performs his Promises and Resolutions , that he makes Restitution , and that in several Instances . Will not this be accepted as true Repentance ? To this I Answer , That as Restitution is a most necessary Duty , to which all injurious Offenders are strictly obliged ; so it is the surest Expedient to satisfy the Conscience , and to convince both our selves and others of the truth and sincerity of our Repentance . But upon a strict inquiry it will appear , how difficult it is for a dying Person to make such Restitution . For his Conviction I must remind him : That the word Restitution , in its Latitude , denotes Two Things . 1. The being reconciled to the Person whom we have offended . 2. The giving him Satisfaction and Reparation for the Damage hath been done him . To explain this further , we are to observe ; That in Sins against the Second Table , there is not only an Act of Disobedience towards God , but also of affront and injury against our Brother . And he who truly repents , in both these Instances will cancel and undo , and take away his Sin as far as possible . Let us now examine , how far both these can be done by a dying Person . 1. The dying Sinner pretends to be reconciled to those whom he hath offended . He declares , He is very sorry for the envy and hatred , the rancour and malice he hath been guilty of ; And assures his Neighbour he is now very real , and desires that what is past , may be forgiven and forgotten mutually on both sides . He is heartily troubled that he hath ever done him any wrong , and desires him to forgive him ; and withal assures him , that he himself doth now forgive him and all the World , as he expects to be forgiven for Christ's sake . All this is plausible and seemingly pious . But let me thus expostulate with this dying Sinner . You say , you are now sorry for the Wrongs and Injuries you have done to such and such Persons . Let me ask you this short Question : Are you now able to affront them any longer ? Is it in your power to do them further mischief ? Is not your Malice now bridled , is not your Rancour limited and restrained ? For your Conviction pray resolve me ; You say , you do now forgive . But were you thus ready to forgive in the days of your Health and Vigour ? Did not you then , on all occasions , express your resentments to the utmost ? Did not you then gratify your Spleen , and take the pleasure of Revenge when it lay in your power ? What reason is there now to believe you , whilst you protest you do forgive him ? You say , you forgive him , because you do not hurt him . You do not hurt him , because you cannot . Again , You say , you forgive him . But what hypocrisy is this , to pretend to forgive , when you have had your Revenge already , and that to the utmost , at least as far , as your own safety , and respect to the Laws would permit you to take it . I 'll explain this further to you , in this following Case . An insulting Mahometan confines his poor innocent Christian Slave in a noysome Dungeon , where with bad Air , and worse usage , the poor Man's heart is broke . And being told , that he is dying , he pretends to be merciful , and gives order for his release . But what a cheat is this , to say he doth release him , when he can keep him no longer ? God hath released him . For in the Grave , the weary be at rest . There the prisoners rest together , they hear not the voice of the oppressor , Job 3.17 , 18. By the light of this Example you will easily understand the value and acceptance of a Death bed forgiveness . And just at the same rate , 2. The dying Sinner makes Reparation and Satisfaction . He is convinced that he hath injured such a Man , having wronged him in his Dealings to such a value ; And is now not only sorry for the injury , but is also ready to make him satisfaction . And is not this sufficient evidence of the sincerity of his Repentance ? Answer ; It is indeed very pleasing to God , that those who have been wronged by you , should receive satisfaction for the Wrongs you have done them . And if this Reparation is not made by you in Person , it must then be made by your Heirs in Reversion . But withal you must be reminded ; that tho' what is paid and satisfied by your Heirs , may in the sense of the Law be called your payment ; yet I much question , whether in the sight of God it will be so accepted . For to state the Case fairly . You are now ready to part with your Estate , and to distribute it in proportion to those you have wronged . But , pray , who thanks you for this , To bequeath your Estate when you can keep it no longer ? Thou fool , this night thy soul shall be required of thee : then whose shall those things be which thou hast provided ? Luke 12.20 . that is , they are then none of thine . So that Satisfaction in Reversion is not thine , but thy Heirs . And he who thus makes Restitution , he only pays his old Scores , by drawing a Bill upon his Executors . I have now distinctly examin'd what it is that a dying Sinner can be able to perform in order to Repentance . As also , what small hope there is , that such kind of Repentance should be accepted by a pure and holy God. A man may remember his Sins ; He may be sorry for his Sins ; He may confess his Sins ; He may beg Pardon for his Sins , with firm Resolutions of Amendment ; nay , He may make actual Restitution to those he hath wrong'd , and yet may be rejected . But you will say , This is very harsh and uncomfortable Doctrine ; and we can scarce think that you your self will be so severe and ill-natur'd , as to practise accordingly . When you visit Sick-Beds , and hear a poor Dying Creature to lament his Sins with Tears , and most earnestly beg Pardon for the sake of Jesus Christ : When you observe how passionately he resolves , That if God will but spare him , he 'll become a new man , and never more be guilty of such extravagance : What do you say or do in such a Case ? Nay , what must such a wicked man do , who having lived a vicious Life , shall thus happen to be surprized by Death ? Dare you be so uncharitable as to pass the Decree upon him , and say , That he is past hope : There 's no remedy , but he is certainly damned ? Answer ; I dare not presume to limit the Holy One , whose Mercies are Infinite . In such a Case I will not censure , but admonish and instruct . I will exhort the dying Sinner to remember his Sins ; to bewail his Sins ; to beg Pardon for his Sins ; to make firm Resolutions of Amendment ; and where there is occasion , to make Restitution . And having prayed earnestly for him , and commended him to God's Mercy , Do I then say , Such a one shall be damned ? No ; I dare not . But do I say he shall be saved ? No ; I cannot . What then do I resolve ? What do I determine in this matter ? I will be silent , and determine nothing . For as I dare not flatter him into a false and groundless Presumption , so neither would I sink him into the horror of Despair . I say , I will determine nothing ; I will judge nothing before the time . All that I can do , in this dark , intricate Case , is to commend him to the Extraordinary Mercy of God , to which we must leave some great Cases , not knowing what to judge of them our selves . Possibly , God , who will have mercy on whom he will have mercy , may please to let this Dying Sinner be a signal Example of his Unlimited Power and Prerogative , to save beyond all ordinary Rules . Whether it may be thus , or thus , I dare not determine . What God can do , ex plenitudine Potestatis , or by his Prerogative , is not for us to dispute . However , I must be so faithful to my Office , as to admonish this dying Sinner , That the Gospel , by the Laws of which we must be judged , doth expresly declare , That actual Holiness , and actual Obedience , are the necessary Conditions of Salvation . When therefore a man hath been vicious and extravagant all his Life long , if God doth accept his Dying Resolutions , 't is more than he hath Promised : And 't is more than he hath given us Authority to Preach and Declare . But are we not told in the Gospel , That the Labourers were rewarded who came into the Vineyard at the Eleventh Hour ? And that the Thief upon the Cross was received into Paradise ? And are not these Two Examples sufficient for a Death-bed Repentance ? I Answer : 'T is very deplorable , what slight , trifling Pretences , what thin , fig-leaf Excuses some men will make for the neglect of their Duty . As , in particular , may appear by a strict Examination of these Two Instances . I. Of the Labourers in the Vineyard . THIS being a Parable , is to be interpreted as all other Parables ought to be . 'T is a Rule among the Schoolmen , Theologia Symbolica non est Argumentativa ; that is , Arguments are not to be drawn from the particular Circumstances of Parables , but only from the chief Scope and Design of them . Now when you have observed the Scope and Design of this Parable , ( which you read , Matth. 20. ) you will then easily be convinced , what slender encouragement it gives for a Death-bed Repentance . The Story is this : A Master of a Family hires a Company of Workmen to dig in his Vineyard . Some he hires early in the Morning , and bargains to give them a Penny a day for their Labour . About the Third hour , ( which answers to our Nine in the Morning ) as also at the Sixth hour , ( which is our Twelve at Noon ) and at the Ninth hour , ( which is our Three in the Afternoon ) he hires more Labourers with this condition , Whatsoever is right , I will give you , that is , I will not bind my self to give you the Wages of a whole Day for working part of it ; but according as you behave your selves , I will reward you . At the Eleventh hour ( which is about our Five in the Evening ) he takes in more Workmen upon the same terms . And at Night he gives them their Wages , and pays them all alike . And tho' some of them were discontented at this sort of Distribution , and thought it unequal , that those who had workt but one single hour , should be paid as largely as they , who had sweat for it all the Day ; yet they were quickly silenced by being told , Friend , I do thee no wrong , that is , they had their Bargain . And what reason had they to envy and murmur , if either to encourage Industry , or to express his own Bounty , he had given to these last , as unto them who were first ? This is the Parable . The Interpretation of which , the meanest Capacity will thus easily comprehend . Almighty God , the great Housholder , calls several Labourers , both Jews and Gentiles , into his Vineyard , the Church . At several hours of the Day , that is , in different Ages of the World , and at several times of mens Lives . Those who came in at the Eleventh hour , that is , in the declining part of their Lives , they had their reward of Glory , as well as those who came in at the first . From which Parable some Persons have made this Inference . That tho' a Man may have loiter'd all the Day , and wasted the time of his Life in Sin and Vanity , yet if he comes in at the Eleventh hour , that is , if he Repents , and is sorry for his Sin at his Death , God will then both accept and reward him . But this is a very gross and fatal mistake , and it is the greatest Charity to make Men sensible of it . Now in order to such Mens Conviction , I shall desire them to consider , 1. They who came in at the Eleventh hour , they came in and work'd as soon as they were called . Had they been called sooner , they would have work'd sooner . Had they been called at the Ninth hour , they would have work'd from the Ninth hour . Had they been called at the Sixth hour , they would have work'd from the Sixth hour . Had they been called early in the Morning , they would have work'd from that time . This being the very reason they gave for their Idleness , viz. No man hath hired us . But what is this to the Case of a dying Sinner now under the Gospel ? Who was called upon , and invited to work , not only at the Eleventh hour , or at the Ninth hour , or at the Sixth hour , but early in the Morning , even in the very beginning of his Life ; from his Childhood , in the dawning of the Day , he was called to this State of Salvation . But he obstinately refused to work , and resisted the many Calls and Invitations of God , and slighted the Warnings and Admonitions of his Ministers . He wasted his Time , and squander'd his Days in Idleness and Luxury ; and being now come to the period of his Life , he only begs pardon for not working . I say , What pretence of comfort can he frame from this Parable , that God will reward him only for Wishings and Wouldings at the last Gasp ? But , 2. Those Labourers who came into the Vineyard at the Eleventh hour , tho' indeed they came in late , yet they work'd one hour , and they continued labouring to the close of the Day . But had they staid to the Twelfth hour , when working was over , and should thus make their Confession to the Steward : Sir , 't is true , you hired us in the Morning , and we promised you to come and work . But so it happens , we have been idling , and loitering , and diverting our selves all the Day . However we are now sorry for it , and hope you will pass it by , and give us our Wages amongst the rest . Pray , what answer would he make to such Men as these ? This is the very Case of a Death-bed Repentance . For the dying Sinner doth not so much as come in at the Eleventh hour , but stays till the Twelfth ; till Night cometh , when no man can work . He hath been trifling and loitering , revelling and caressing all the time of his Life ; and now expects at his Death that God should reward him , because the Labourers in the Vineyard , who came not in till the Eleventh hour , did receive their Wages equal with the first . But , I say , how great a cheat he puts upon himself in this comparison , will easily appear from these premises to any considering Person . 'T is true , Those who came in at the Eleventh hour they had their Wages , for they did work one hour . But what then ? Therefore those shall be rewarded who did not work at all . This is indeed the noted Logick of a dying Sinner . But the Inference is too trifling to deserve a Confutation . The Second Instance commonly urged in favour of a Death-bed Repentance , is The Thief upon the Cross . YOU read his Story , Luke 23. from Verse 39. Our Blessed Saviour being crucified between two Thieves , One of them railed on him , saying , If thou be Christ , save thy self and us . As if he had said , If thou art what thou pretendest to be , a Christ , a Saviour , if thou art not a Cheat and Impostor , save thy self and us . But the other answering , rebuked him , saying , Dost not thou fear God , seeing thou art in the same Condemnation ? And we indeed justly , that is , we were justly condemned , and we justly now suffer the Sentence of our Condemnation . For we receive the due reward of our Deeds ; but this Man hath done nothing amiss , that is , he is an Innocent Person whom the Jews and Romans do thus barbarously Murther . And he said unto Jesus , Lord , remember me when thou comest into thy kingdom . As if he had said , Tho' these contemn and revile thee as mean and despicable , yet I acknowledge thee to be a Great Lord , and that thou hast a Kingdom to dispose on . And Jesus said unto him , Verily , I say unto thee , To day shalt thou be with me in paradise ; that is , immediately after thy Death thou shalt go to a place of Happiness , and there abide with me , as a Member of that my Kingdom which thou ow askest for . This is the Story of the Thief upon the Cross . From whose Example , Carnal , Licentious Persons do thus encourage themselves in their extravagant Practices . We are fully convinced of the necessity of Repentance . And we do as fully resolve , some time or other , to Repent . But why should we be so forward to disturb our Pleasures , and neglect our Business as to do it now , since we may Repent hereafter at better leisure ? And tho' we should be so far diverted , as not to Repent till our Death , yet we have here an encouraging Example , we shall then be accepted . This Thief had been very notorious and extravagant , an Offender of the first Rate ; and yet when he calls for Mercy , tho' it was with his last Breath , his , Lord , remember me when thou comest into thy Kingdom , was comfortably answered with a This day thou shalt be with me in paradise . And therefore , tho' the greatest part of our Lives , like this Thief 's , may have been spent in Sin and Vanity , yet if we can but say , Lord have mercy upon us , with our last Breath , we shall likewise be accepted . To this I Answer : 'T IS a dangerous thing to presume on God's Mercy . And so provoking is such Presumption , that if the bare saying of these words , Lord have mercy upon me , would save thy Soul ; it may so happen , through the just Judgment of God , thou mayst not be able to do it . Thou mayst dye suddenly , or thou mayst dye Stupid , or raving-mad . But suppose thou hast both Breath , and the use of thy Reason to say these words , here is very slender encouragement from the Example of this Thief , that a dying Sinner , who never repented till his Death , shall then find Mercy . For to prove the Validity of a Death-bed Repentance , from the Example of this Thief , Two things are supposed . 1. That this Thief was a very wicked Man. 2. That he continued in his Sin , and did not repent till the time of his Death . Now , if neither of these Two can be proved , then the Case of this Thief is not parallel , nor a firm foundation for the Validity of a Death-bed Repentance . 1. It doth not appear , That this Thief was a very wicked Man. He is called indeed a Thief , and dies as a Malefactor . But now , a good Man , and who is so in the general Course of his Life , may by surprise , and the violence of a Temptation , be guilty of a very bad Action , of which he afterwards doth sincerely Repent . The very Case of David and Peter . But further , he is called indeed a Thief in our Translation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , Latro in the Latin. But what these words do properly signify , we must further examine . It was the Character of Barabbas , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Robber . So we Translate it , John 18.40 . But what kind of Person he was , may be infer'd from other places of Scripture . It is said of this Barabbas , That for a certain sedition made in the city , and for murther , he was cast into prison , Luke 23.19 . And St. Mark tells us , Chap. 15. Ver. ● . There was one named Barabbas , which lay bound with them , who had made insurrection with him , that is , at his Instigation and Procurement . He was , it 's probable , the Ringleader and Captain of the Rebels . The which conjecture is further confirm'd by the story of this Barabbas in St. Matth. 27.16 . They ( that is , the Jews ) had then a notable prisoner called Barabbas ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sigfies an Eminent Person , a Man of Note and Quality . This Barabbas then was the Head of the Party . Who as Zealots for their Nation and Religion , had made a rising against the Romans ; in which attempt being unsuccessful , they were punished as Malefactors . And yet this Barabbas , tho' the Captain-General of a Party , is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Latro , a Thief . And in Confirmation of this , I must further observe to you , That the word Latro , which is now a term of Ignominy and Reproach , and is usually translated , a Thief , or a Robber ; did anciently signify no more , as the best Authors inform us , than a hired Souldier . And Latrocinari pro Militare , is noted Language in Plautus . So that this penitent Thief , as great a Malefactor as he is usually supposed , was no worse ( for ought we know to the contrary ) than a Souldier , who hapning to be on the wrong side , was punished as a Malefactor . But now supposing , 2. That this Thief had been a very wicked Man ; ( which is more than was ever yet proved against him ) yet , How do we know that he did not Repent , even long before he died ? And if so , if he had formerly repented , then his Case is nothing to the purpose , nor can his Example , with any shew of reason be urged in favour of a Death-bed Repentance . But supposing , 3. That this Thief was , 1. A very wicked Man , not a Souldier , as the word may be render'd , but a Thief , and a Robber , in the strictest Sense . And supposing , 2. That he did not Repent till his Death . Yet I shall shew , ex abundanti , that his Example ought not to be urged in favour of a Death-bed Repentance . As will more fully appear by examining the Circumstances of this Thief 's Conversion . 1. 'T is possible he never heard of Christ till his Crucifixion . If he was a Gentile , and not a Jew , 't is highly probable he never did . For Christ , at first , was not sent but to the lost sheep of the house of Israel . And the Commission , Go , teach all Nations , was not enlarged till the day of his Ascention . If this was his Case , How could he believe on him , of whom he had not heard ? So that on this Supposition , no other than a Death-Repentance was possible to this Thief . 2. Supposing he had heard of Christ , and that he was informed by common Fame , that there was a Man called Jesus , who had done great Miracles : And that several had this opinion of him , That he was the Messias , whom God had promised to send into the World : Yet all this was but general and confused knowledge . He had indeed heard of Christ , and the several Passages concerning him . But such was the Course of Life this Thief is supposed to have led , that he had no great curiosity to inquire over-strictly into such matters . But when it so hapned that he was apprehended for Robbery , and condemned to dye at the same time with Christ ; this in all probability made him curious to inquire after him , and to learn all the Circumstances of his Apprehension , Tryal , and Behaviour . From whence he observed so much as convinced him , that he was the true Messias . And so he believed on him , and had Salvation by him . But what encouragement is this to thee , O presuming Christian ! who was baptized into Christ , and distinctly instructed in the Doctrine of the Gospel , even from thy Childhood ? Had this Thief , as thou art , been early admitted into the Church ; had he then been instructed in his Duty , and constantly admonished to continue in it : And if after such Admission , such Instructions and Exhortations , had he still lived upon the Pad , and spent his time in Roving and Robbing , in Luxury and Injustice ; and had rejected the Warnings and Admonitions of his Teachers . Had this been his Case , we have then the justest reason to pronounce , That a short Ejaculation at his Death would not have been accepted ; and his Lord remember me , would have been rejected with a Depart from me , I know thee not , thou worker of Iniquity . But , 3. The Case of this Thief was miraculous and extraordinary . And that whether we consider the Penitent , or the Grace of God in pardoning . 1. As to the Thief ; probably he had lived in great Ignorance , and never had the means of Grace till now . And therefore to profess his Faith in Christ , when he saw him hanging upon the Cross , was very signal and extraordinary . He confessed Christ when his own Disciples fled from him , and when Peter himself denied him . Nay , so great was the Scandal of the Cross , that all Men then forsook him , and lost their Faith in him , and had no further hope of Help and Salvation from him . Now to confess and own him at such a time as this , was so pleasing and acceptable to our Saviour , that he makes him a signal Instance of his Grace and Favour . 2. It was very agreeable to the Divine Wisdom and Goodness , to do something extraordinary on such a solemn Occasion as this . Thereby to signalize the Efficacy of our Saviour's Mediatorship , and that at such a time , when the Dignity and Glory of his Person was most clouded and obscured . From these Premises it appears , That this Instance of the Thief upon the Cross , was miraculous and extraordinary . And we have a known Rule , Extraordinaria non debent esse Exempla , Extraordinary Cases are no Rule for practice . The Israelites had Manna showred down from Heaven . Will you therefore leave your Husbandry , and expect your Bread from the Clouds ? Will you adventure to leap into the Sea , because you read that Jonah was saved from thence ? Look upon this Thief as a Jonah in the Sea ; A Miracle of Grace ; a Prodigy of Providence . A King in his Progress passing by the Place of Execution , as an Instance of his Royal Favour , pardons a Thief with the Rope about his Neck ; Dare you therefore be encouraged to play the Thief , in hopes of such a strange and unusual Pardon ? And if you dare not thus venture your Life , your Temporal Concern ; dare you hazard your Soul , your Eternal Concern ? To conclude . Our Blessed Saviour in pardoning this Thief , in such an extraordinary manner , hath shewed us what he can do , that none may Despair . But he hath likewise declared in his Holy Word what he ordinarily will do , that none may presume . He hath plainly told us , That without holiness no man shall see the Lord , Heb. 12.14 . And that every one shall receive the things done in his Body , according to that he hath done , whether it be good or bad , 2 Cor. 5.10 . The CLOSE . I Have now faithfully represented the Uncertainty and Danger of a Death-bed Repentance . And have plainly admonished you , That if you neglect to Repent now , and defer this necessary Work to you know not when hereafter , you have just Cause to fear you will never Repent . For , either you may be prevented by a sudden stroke , and so your Repentance is impossible ; or else disturbed with the Pains and Tortures of a languishing Bed. Which indeed may distract you with Remorse and Anguish , with Horror and Despair ; but it is much to be feared without true Repentance . I do much hope ( and do earnestly pray ) that what I have now said on this Subject , may make its due Impression upon you . But the more effectually to persuade you , give me leave to enforce my Admonitions , with the noted words of a truly Great and Good Man , now with God. LET no Man deceive you with vain Words , or with false Notions of a slight and sudden Repentance . Do not delude your selves with vain hopes , that this Work may be done at any time , and in an instant ; and that if you can but fashion your last breath into Lord have mercy upon me , this will prevail with God , and make Atonement for the long Course of a wicked and sinful Life . What strange thoughts have Men of God and Heaven ? As if Heaven were an Hospital , founded on purpose to receive all sick and maimed Persons ; that when they can live no longer to the Lusts of the Flesh , and sinful Pleasures of this World , can but put up a cold and formal Petition to be admitted there . No , no , as sure as God is true , they shall never see the Kingdom of God , who instead of seeking it in the first place , make it their last Refuge and Retreat . And when they find themselves under the Sentence of Death and Damnation , only to avoid present Execution , and since there is no other remedy , do at last bethink themselves of getting to Heaven , and fall upon their Knees , to Petition the Great Judge of the World , that they may be transported thither . Can any Man in reason expect that such a Petition will be granted ? I tell you nay ; but except you repent sooner , and at a fitter time , and after a better fashion , you shall certainly perish . As much as God desires the Salvation of Men , he will not prostitute Heaven , and set the Gates of it wide open to those , who only fly to it in extremity , but never sought it in good earnest , nor indeed do now care for it , or desire it for any other reason , but to excuse them from going to Hell. They have no value for Heaven , because they are in no wise fit for it . But yet they think Hell to be the worse place of the two . I am afraid this is the true Interpretation of many a Man's Repentance , who hath deferr'd it till he comes to dye . I do not speak this to discourage Repentance even at that , time . I deny not the possibility of the thing . But to speak the best of it , it is a very dangerous Remedy . For , alas , how unfit are most Men at such a time for so great and serious a Work as Repentance is , when they are unfit for the smallest matter , and how hard is it for any Man then to be assured of the truth and reality of his Repentance , when there is no sufficient opportunity to make trial of the sincerity of it ? I desire to have as large apprehensions of the Mercy of God as any man. But withal , I am very sure that he is the hardest to be imposed upon , of any one in the World. And no Man that hath any worthy apprehensions of the Deity , can imagine him to be so easy , as to forgive Men upon the last Word and Intimation of their Minds ; and to have such a fondness for Offenders , as would reflect upon the Prudence of any Magistrate and Governor upon Earth . God grant that I may sincerely endeavour to live a Holy and Virtuous Life ; and may have the comfort of that when I come to die . And that I may never be so unwise , as to venture all my hopes of a blessed Eternity upon a Death-bed Repentance . Vid. Archbishop Tillotson's Ser. on Eccles . 12.1 . and Ser. on Heb. 3.13 . FINIS . Advertisement . A Conference with an Anabaptist . Price 1 s. A Theological Discourse of Last Wills. Price 1 s. Several small Books against Debauchery , Prophaneness , Blasphemy , Cursing and Swearing , &c. Price Two pence each , and something cheaper to such as are so Charitable to give away Numbers . All by ( the Author of this ) Dr. Assheton . Practical Discourses upon the Consideration of our Latter End. And the Danger and Mischief of delaying Repentance . By Dr. Isaac Barrow . In Octavo . Price 18 d. The four Last Things , viz. Death , Judgment , Heaven , and Hell ; practically Consider'd and Applied . By W. Bates , D. D. In Twelves . Price 2 s. The Advice of a Father : Or Counsel to a Child , directing him how to demean himself in the most important Passages of this Life . By E. C. Gent. In Twelves . Price 1 s. All Printed for B. Aylmer in Cornhill .