The General Inefficacy and Insincerity of a Death-Bed Repentance, Text

The General Inefficacy and Insincerity of a Death-Bed Repentance · Text

p. 1The General INEFFICACY AND INSINCERITY Of a Death-Bed Repentance.

Luk. 23. 39, 40, 41, 42, 43.

And one of the Malefactors that were hanged with him, rayled on him; ſaying, if thou be the Chriſt, ſave thy ſelf and us. But the other anſwering; ſaid, doſt thou not fear God? Seeing that thou art in the ſame condemnation. And we indeed juſtly, for we receive the due reward of our deeds, but this Man hath done nothing amiſs. And he ſaid unto Jeſus, Lord remember me, when thou comeſt into thy Kingdom. And Jeſus ſaid unto him; verily I ſay unto thee, this day ſhalt thou be with me in Paradiſe.

THe generality of Men that have been at all acquainted with the name of Repentance, and underſtood in any Meaſure the importance, and ſignification of the thing, acknowledge it beyond all diſpute neceſſary: Yet p. 2they allow themſelves a leiſure for the performance of it, and ſuch a leiſure, as ſwallows the whole time of life, and leaves only the laſt and loweſt part of it, for the diſcharge of ſo great a buſineſs; ſo that their repentance, if any at all, falls out to be a Death-Bed Repentance.

The inconveniencies of which are unexpreſſibly great, becauſe the lives of men are left naked of that holineſs and purity, that ſhould adorn them, and all over blotted with ſin, and vanity. Their converſation wants that light of good Works, that ſhould ſhine before men, and glorifie God in Heaven. Their life is without form, and void, and darkneſs is upon the face of it. And in the end they are caſt upon the great Sea of Eternity, as in a Veſſel of Paper, a thin, and ſuperficial Repentance.

It is therefore moſt neceſſary to uſe all means, to ſhew the inſufficiency of this Refuge, which moſt of thoſe, that live in common under the profeſſion of Chriſtianity; deſigne while they live, to flye too, when they dye. To demoliſh this Houſe upon the Sand; that men may not by hopes of ſhelter at it, conceived long before hand, be kept off from laying their Foundation upon a Rock; which poſſibly they would do, if theſe hopes were cut off.

And becauſe this piece of ſacred ſtory hath been generally taken, as an inſtance of great Favour to a late converſion, not that it is indeed ſo, but that it ſeems to be ſo, let it be the Ground of the preſent Diſcourſe.

For I obſerve Divines, in their Doctrine concerning the danger of a Dying Repentance, are p. 3careful to wreſt out of the hand of preſuming Imagination, this example, and to allay the vain confidence built upon it.

Indeed the miſtake of it is very fatall, ſeeing if it be duely conſidered, there is nothing more forcible againſt what it is pretended for, than it. It is true, it is a relation of a dying man returning from great ſins to God, but ſo circumſtantiated, ſo defended on all hands againſt boldneſs upon it, that there might have been more reaſon to hope well of laſt-breath-penitencies, if there had not been a pattern of ſuch a one in all points, as much above the imitation of thoſe of our dayes, as the Heaven is above the Earth. It is ſuch a one, as if God had ſaid of it, if I accept a dying Repentance; behold this, conſider it every way, and take noticeAnte mihi fidem latronis oſtende & tunc tibi latronis beatitudinem pollicere. Auguſt. by it, what a one I will have it. God putting the Caſt, and reſolving it thus hath given a much more poſitive determination concerning it, that if the Caſt had never been put.

The end therefore I aim at is to make it evident upon general reaſons, and particularly from this inſtance.

That a Death-Bed Repentance is a hazzard ſo in… nitely great, that no man can without folly extreamly prodigious commit to ſo much adventure: An affair of ſo great importance to an eternal condition.

Hereunto I will raiſe this Treaty by theſe degrees.

1. By obſerving the judgement of Divines concerning this caſe, and ballancing the moſt favorable with the more ſevere.

2. By detecting the Follies that have given a reputation to a Death-Bed Repentance.

p. 43. By examining the moſt hopeful appearances of this kind of Repentance, and ſhewing there are plain cauſes of them very much below the nature of true Repentance, wherewith I will compare them.

4. By obſerving the extraordinaries, of which the Repentance of this dying Malefactour was compoſed, becauſe of which it can hardly be drawn into a preſident.

To all theſe I will ſubjoyn preſſing conſiderations on every ſide; that men ſhould not delay their return to God, to the latter times of life.Dr. Taylers Invalidity of a late Repentance.

For the Firſt, the judgement of Divines in the point, I begin with that ſeverer one; yet built upon great piety, and reaſon that aſſerts it a plainly impoſſible thing, a man on his Death-Bed ſhould repent with that repentance, the Scripture ſo oft diſcourſes of; and promiſes pardon to, and threatens the neglect of with periſhing, and therefore concludes, a dying man that hath not already repented muſt needs fall, not into the ſin of deſpair. For who is bound to hope, that hath not the reaſons of his hope given him by God? But into the miſery of deſpair: For how miſerable is he whom God hath left to the boyling Sea of his own horrors, and thrown him out no Anchor of hope?

However this Sentence ſeem rigorous, yet when we conſider the ponderous Arguments it uſes; it may rather amaze us, than provoke one Cenſure; For Firſt, it is very irre concileable with the Glory of God, that men who have had the knowledge of God, and been called upon all their lives to give up themſelves to him, ſhould be accepted; when p. 5they power out to him the lees, and dreggs of life, inſtead of the generous ſpirits of it, That he that hath had in his Flock a male, ſhould vow, and Sacrifice to the Lord a corrupt thing, and yet eſcape the Curſe of the deceiver. The expreſſions of Scripture are innumerable, in which God diſavows ſuch proſtitutions of his Grace, (as is hereafter to be urged) but ſeales ſuch, e're they are aware, under hardneſs of heart, and a reprobate ſenſe, to deſtruction.

2. It appears impoſſible, there ſhould be a diſcharge of the duties of Repentance, when Men are a dying; that they ſhould draw within the hollow of that little ſpan, that is alſo otherwiſe incumbred, the vaſtneſs of that action, that is neceſſary to take off the Brawn of a long impenitency.

That a man ſhould live the life of holineſs, that is juſt a dying; that the Tree that hath been alwayes barren, ſhould bring forth good fruit, now it is a hewing down: Theſe things are very contradictious, how can Repentance plant it ſelf in the Soul, and ſettle Gracious habits there in ſo ſhort a ſpace? Or in an inſtant by mortification root out thoſe luſts, and ſinful affections, that have been many years eating into the Heart; Repentance muſt have a time for fruits, and thoſe fruits for ripening and concoction, which a Death-Bed will not afford: So that it cannot be that Repentance of the Goſpel, but at the beſt, only ſome firſt ſtrokes of it.

3. There muſt be a living to God, before a Man dyes to God. It is the ſupream Law, every one muſt glorify him here on Earth, and finiſh the work he hath given them to do in the World. They muſt work p. 6the works of him that ſent them while it is day, before the night cometh, in which no Man can work. After this Men are received into the glory of God.

4. In Repentance, we muſt be in the ſame circumſtances of Temptation we were in, in the time of ſinning. But it will be hard to find in what the ſtate of a dying Man differs from that of him, that is already dead, as to this buſineſs of Repentance; but that he may as well be allowed to repent, that is entred into Eternity, as he that ſtands on the very brink of it.

This cenſure cannot be injurious to Men living, and in there full opportunity; ſuppoſe in ſpeculation, it ſtretches principles of great weight and truth too far, yet it recompences for it ſelf by the wholeſomneſs of it to practiſe, for who can ſuffer by being neceſſitated to an early Repentance, ſo much his duty, ſo much his ſafety?

Further it is moſt prophetick, moſt undoubtedly true of moſt Mens late Repentance; That it is too ſudden, too Muſhrome a birth to have any worthineſs in it. This Repentance almoſt univerſally withers, afore it growes up, and proves an abortion; whether it come to the tryal of a longer life, wherein it vaniſhes as a Cloud, and former impiety returns; or whether it paſs immediately into Eternity, where it ſinks down into miſery; for attempting the Regions of life, and wanting the purity that riſes thither: It is beaten back with all its pretenſions, as a foggy exhalation, that would climb to Heaven, but is forced down, and made to reſt below; ſo that for the univerſality of Death-Bed Repentances this judgment is truly calculated.

p. 7If it ſhould ſeem too cruel to the dying condition, to ſmother Men alive with the ſecond death, (as Hazael ſpread upon the dying King a thick cloath dipped in water) to ſtifle, and benumn at once all motions towards God, let us conſider what advice it offers againſt the ſtupidities of deſpaire.

When we are fallen into ſo unhappy a condition, that the whole weight of Aeternity depends upon a very little moment, It perſwades, men would do all they can in return to God, though that all muſt be truſted with the prerogative of mercy, for that mercy which is ſtated in the promiſes of the Goſpel, and is in ordinary, cannot help them in the great point of ſalvation, however it may alleviate their condemnation, and leſſen their torment.

I may add, if that which appears a Meſſenger of Death ſhould have a ſecret reprieve in its inſtructions, and what ſeems a Death-bed, prove only a diſcipline; It may be a happy beginning of a true repentance to him, who lives, after his being near the Grave, to perfect it, according to that of Job, 33. ver. 22. 23.

Thus this opinion doth not cut off the Action of its deſperate perſon, and if by that Action, he paſs the needles Eye, and get through the ſtrait Gate of Repentance, and Regeneration; it will be able to give him no reſiſtance: For thoſe to whom the twoleav'd Gates of Faith and Repentance open, this Air of diſcourſe cannot barr, that they ſhould not enter into life.

But on the other ſide, they that are confident, and make themſelves ſure of Repentance, and Mercy; cannot when they meet the ſolid obſtacles of things, force their way by the breath of their Mouth; p. 8but they and their intended Repentance are together locked up in the cloſeneſs, and compactedneſs of thoſe decrees: Firſt, they cannot repent, then they cannot be ſaved.

To conclude, let ſuch a deciſion of this caſe be never ſo auſtere; it is a thouſand times more juſt than the delay of our return to God in the contemplation of doing it at the laſt can be; and the reaſons upon vvhichwhich it is planted, are ſuch, that though they may not reach the height deſigned, yet do they exclude thouſands from eternal happineſs; and although they may not make good the complement of the cenſure, yet are they of ſo awful a regard, and ſo worthy of all obſervation, that they are moſt vehemently to be preſſed to the main ſcope; that Men vvould by no means truſt to this extream Repentance, to vvhichwhich purpoſe I ſhall hereaftet take further advantage of them.

But let us come to that tenderer apprehenſion of the generality of Divines, vvith vvhichwhich I vvill concurr, that all things of opination and diſpute may be taken away in ſo great a point. Let it then be allowed, that a Death-Bed Repentance is no impoſſibility.

Firſt, in regard of infinite mercy, that cannot be limited; but by it ſelf: Now long impenitency though it be often doomed irrevocably by God in particular generations of men, or perſons; yet is not that ſin, that ſhall never be forgiven. Nor is it upon that account, that the Scripture ſaith of ſome; It is impoſſible to renew them to repentance. So that though there be many examples of ſuch impenitency, that hath proved in the event unpardonable; p. 9yet not from the preciſe nature of the thing it ſelf: we may rather believe, that as the unmeaſurable Being of God hath delighted it ſelf in ſo many varieties, and gradations of the Creatures down from Angels to the darkeſt foot-ſteps of himſelf in the World: ſo the unſearchable riches of his Grace is made known in all kinds of pardons. As therefore it hath choſen ſome of the worſt of ſinners for the ſorts of their ſins, chiefeſt of ſinners, and brought them home; ſo ſome that have made the utmoſt adventure of continuance in ſin, that in theſe manifold Glaſſes it might be ſeen, Where ſin hath abounded, grace hath abounded much more.

2. Though the time of this repentance be ſhort, and narrow, and the duties of Repentance exceeding long and broad; yet where there are found the true ſignatures of Repentance unfeigned; God beholds the fruit in the ſeed and root, he knows the perfection of his own creation, though Infant, or we may conceive ſuch foreign in repentance, Repentance born out of due time, as Paul vvas in the Apoſtleship, ſuddenly accomplished, though they had not the regular time of forming, like a Nation brought forth in a day. ccD Cypri an de coend Domini.Thus thou Lord annointeſt in a moment Herdſmen into Prophets, Shepherds into Kings, Publicans thou ordaineſt Apoſtles, nor doth their languor take leiſure to remove, whom thou recovereſt, but in that very moment thou makeſt them every whit whole, wherein they have thee for their Phyſitian.

3. Although there be according to the general Rule, a neceſſity of, living to God here in the World; yet God may diſpenſe with the continuation, or drawing out of the Action of it in theſe late penitents, p. 10as we eaſily allow in the caſe of Infants, or men dying within short ſpace after a Repentance begun, upon ſad conſideration and not in the exigency of a ſickneſs.

In the mean time, it is not at all ſuppoſed, that God diſpenſes with the ſincere preparations and reſolvedneſs of the mind to that Action; but that they muſt be moſt true, ſound and unfeigned, and the very Action it ſelf according to the time high, full and moſt ſignificant; and as extraordinary as the Repentance it ſelf.

4. Although the condition of a man dying do in many regards nearly reſemble the ſtate of him, that is already in eternity, as he is under a neceſſity of leaving ſin, and the world, and ſet at a diſtance from temptation; yet it differs in that great circumſtance, that he is not in Termino, he is not fixt upon his unchangeable point, he hath not undergone that ſentence that immediately paſſes upon the ſoul removed, and ſo may not neither have ſuffered that more ſecret one, conceived by God upon long provocation. The whole time of life may be a time of grace, and he that hath not yet been concluded by the incommutability of Eternity may hear the voice of Chriſt, and enter into his reſt. ddQuando iſthinc exceſſum ſuerit, nullus jam poenitentiae locus. Libr. ad Demetrianum.St. Cyprian, who is poſitive, That whenever a man is launched into another world, he finds no room for repentance; he is out of the climate of repentance, who is beyond the line of Time. All kind of pennances which are a ſecondary ſatisfaction under the ſufferings of Chriſt are then deſperate and fruitleſs. Yet he allowes the greateſt liberty to repentance in this Life; For he ſayes, eeIniſto adhuc mundo manenti nulla poen…tntia ſera eſt, &cNo repentance is late, that is earlier p. 11than the grave. He ſayes, Here a man takes hold of life, or loſes it for ever. Yet he grants, ffAd immortalitatem ſub iptâ morte traenſitur De coenâ Domini.It is poſſible by repentance, though we are juſt a dying, to be ſafely landed in a bleſſed immortality. And ggIn eodem articulo temporis cum jam anima feſtinet ad exitum, &c.when the ſoul hath left its inner reſidences, and is now ſitting upon the dying lips before its laſt farewel to the body, and when in haſte to be gone, yet even then infinite Clemency diſdains not Repentance, nor accompts that late t…at is true, nor deprives that of pardon, which hath the free and full act of the ſoul in return to him. Et quaecunque neceſſitas, &c. Yea though, as he goes on, this repentance had its firſt riſe from neceſſity, yet neither that, nor the immenſeneſs of guilt, nor ſtraitneſs of time, nor the lateneſs of the Seaſon, nor the foulneſs of former actions foreprize from pardon when the humiliation is ſincere, and the ſoul exchanges impure delights for thoſe of Holineſs, without counterfeit or diſſimulation. It may ſeem in all thoſe diſcourſes that he had forgot to enter a caution againſt preſumption; but it is to be conſidered while he thus franckly poures out himſelf, he was one while inviting hhIn Libr. ad Demetrianum. Credite & vivite & qui nos ad tempus perſequimini in aeternum gaudete nobiſcum.perſecutors of Chriſtianity into the confeſſions of it, whom he would not have debarred with the ſenſe of ſo great paſt offences againſt it: another while deſigning againſt the Novatian He eſie, which took upon it to tye up the freeneſs of grace as he ſaies, iiVelit nolit Novatus Haereticus omni tempore Dei gratia recipit paenitentesIn ſpight of the Heretick Novatus the throne of Grace is early and late acceſſible to true repentance. This therefore is not to be preſs'd beyond the deſign of the excellent and holy Writer, but will very well agree with all that I am preſently to add as a Ballance to this p. 12favourable judgment for ſuch a Repentance.

For as that moſt prudent diſcourſe of the rightDaille. uſe of the Fathers teaches us; we muſt always attend their ſcope, in the purſuit of which they were of…en tranſported towards the other extreme.

But tha… a Dying repentance in the nature of the thing is no incompoſſibility, we have fulleſt aſſurance in the example of the Text, wherein we ſee one in a moment conceived, brought forth, and even a grown man in repentance, one pasſing through ſome ſhort Inſtants of holy action and entring into Paradiſe like Aaron's Rod budding, bloſſoming; and bringing forth ripe Almonds in a night, and laid up in the Sanctuary for ever.

That it was moſt probably the firſt call he had to Repentance, agrees fully with the intention of my Diſcourſe, which granting ſo much as a posſibility, would yet take all advantage againſt the eaſie confidence of thoſe, that living dayly under the offers of Grace, and yet deſpiſing them commit themſelves firſt to the …ntentions, and at laſt to the faint motions of a la…e Repentance. To whom that admonition of St. Auſtin is moſt ſeaſonable concerning the inſtance we have in ha…d. kkAd conſequ…ndam fidem non ſuit illi extremae hora ſed prima. Nec Religionem antè nec Chriſtum ſcivit, non remedia ſtatus ſui in momenia ultima infoelici fraude poſu…t. Serm. 120 de Temp.If we reſpect his opportunities for attaining faith, his repentance was not late, but early and ſoon, he took the very firſt ſeaſon, aſſoon as ever he deſcried Chriſt and Religion he embraced them. He did not wretchedly cheat himſelf of the remedies of his miſerable condition by adjourning the uſe of them to a late and incertain futurity, which ſeldom or never ſucceeds well.

This conſideration leads me therefore from the moſt favourable the light ſide of this milder ſentence, to the black and dark part of it.

p. 13That is to ſay, There is an infinite peradventure, whether God will give repentance at the laſt or not, for this Grace being acknowledged extraordinary, if it were common, it would ceaſe to be extraordinary,Heb 3. 8, 9 &c.Heb 3:8Heb 3:9

It is moſt undoubted in Scripture, God is often provoked againſt men to ſwear, they ſhall never enter into his reſt, when they have long tempted him, and erred from his ways.

The Heart is dayly hardened by the deceitfulneſs of ſin, till it grew to that the Apoſtle calls foreign Rom. 4. 2.Rom 4:2foreign a heart that is irrepentable, or that cannot be repented of; Cuſtomes in ſin long ſetled becomeJerem 13, 23.Jer 13:23 like the Aethiopians skin and the Leopards ſpots, that cannot be changed. And though it is true the ſpirit of God is not hi…dered in its inſpirations, but that it bloweth where it liſteth, yet the courſe of it is ſo attemper'd to the ſtate, and motion of the ſoul it ſelf, that it moſt uſually takes the opportunity ſo generally requiſite to the ſetling a conſtitution and temper in us, that is, the freeſt, and moſt unprejudic…d, and larger ſpaces of a mans life: So that whenever it workes upon Dying men, I mean thoſe that have had the free uſe of the means of Grace o… old; It works by ſuch a prerogative that a man may as well expect a prerogative of providence to bear him walking upon the Sea, becauſe it did once ſo to Peter, as this.

Moſt even of the fair…ſt appearances of this kind of Repentance miſcarry having no true virtue in them, and though in regard of their vehemency they are called early ſeekings of God, yet (which is horrible to be ſpoken) they are as it were prepared p. 14for the triumphs of the Juſtice and indignation ofPro… 1. 28.Prov 1:28 God over thoſe, who would have none of his Counſel in former times, but deſpiſed all his reproofe.

Laſtly, Whoever ſeeing and knowing caſts himſelf with deſign upon Repentance at death, is like to fall headlong by temp…ing God, and expecting he should ſtand ready for him with that Grace at laſt, he hath ſo long reſiſted and refuſed.

And now when this judgment of Divines with this Ballance upon it is compared with the former, the reſult will be only this, The kindeſt Divinity in the point, and that ſeems to do the moſt favor, is very dreadful, and leaves ſuch men in a condition next to deſperate, which is but an aggravation of the danger, when what men would chooſe to appeal to, ſo far condemns them.

It is then agreed on all Hands, That for any man to live ſo as if he did contrive & forecaſt a Dying Repentance (although it be yielded him, It is no impoſſibility) as the ſafe expedient, firſt of an Irreligious life, free from the troubleſom thoughts of a preſent amendment, and then of a ſecure paſſage into eternity, is firſt an exceeding Irreligion and immorality in it ſelf; and then to run ſo deſperate a riſque and adventure for an immortal ſoul; that he is a pardonable madman, in compariſon of ſuch an one, that drinks a deadly poyſon, becauſe he hath heard there is a certain Antidote in the world, that will expel it, though he cannot tell whether he can have it at all, much leſs whether time enough for his neceſſity; and laſtly whether the endeavours he uſes for it will not be deluded with the counterfeits of it, it being ſuppoſed they are thouſands for one of the true kind; and he p. 15thereby perish, pleaſing himſelf with the hopes he hath it, when he hath indeed but a likeneſs of it.

I come now to the ſecond Propoſal, which is to2. Head. make inquiry, ſeeing the caſe is thus, as it every way appears to be, how the name or notion of a Death-Bed Repentance, as ſuch an univerſal Refuge came up in the world; for it is a new Repentanc… (much like Deut. 32▪ 17.Deut 32:17thoſe new-come-up Gods Moſis ſpeaks of) that Chriſtianity and the Goſpel know not. The Scriptures that treat moſt profeſſedly of Repentance, always inſiſt upon it as a reformed courſe of Life, to be undertaken even now, while the propoſals of Grace, and Reconciliation are made to us; and only by very ſilent intimations, the track of which is hardly diſcerned, leave it poſſible, that God should by miracle ſave ſome very few out of the Fire, and pull them as Brands out of the Burning; by giving them Repentance at the laſt. Whereas this is now become the only repentance in uſe, and hath devoured the other, as if to preſs men upon it were to torment them before their time, and to leſſen the validity of this were to take away the mercy of God, and deny the Grace that is ſo free and univerſal. Let us ſearch therefore how this ſort of Repentance hath come into ſuch Repute. And if we obſerve, we shall find it firſt riſing from the intimate ſenſe the conſcience hath of the neceſſity of Repentance. For were it not ſo clear and evident a Duty, a Death-bed Repentance had never been heard of, moſt would chooſe to go out of the world as they have lived in it, not ſuffering any degree of the trouble of conſcience, or vexing themſelves with reflections upon an unholy and ill-ſpent life. As men have choſen to live freely p. 16and uninterruptedly in forgetfulneſs of God, and anIer. 2. 32.Jer 2:32 eternal condition days without number, ſo would they chooſe to dye, were there not a Law within, that however it hath lyen covered vvith the duſt of ſenſuality, yet is novv reſtored to its authority, and urges the ſoul vvith the terror of punishment for ſo long diſobedience.

And ſecondly this neceſſity of repentance, though ſecretly underſtood, yet vvas not ſufficiently conſidered in the time of Health, for had it been equally regarded, it had not been novv to begin. He that had rightly meaſured it, vvould not for a thouſand Worlds ſo have adjourned it.

Theſe tvvo things then meeting ſo oft together, viz. The neceſſity of Repentance; and the neglect of it all along our life: the neceſſity it should be performed ſome time, ere men go out of the vvorld: and the neglect of it in the freer opportunities of life. Theſe, I ſay, bring forth haſty motions of it at laſt: For it loſing nothing of its neceſſity by its delay, it muſt be done, as vvell as it may be at that time: even as the laſt moments, vvherein buſineſſes of great conſequence are to be diſpatched, preſs for expedition the more earneſtly, becauſe they muſt be done then or never, though it often falls out, the time is ſo far paſt, they ſuffer not only much diſadvantage, but even defeat by the delay.

The Notion of a Death-bed Repentance then vve may perceive riſing from the great indiſpoſition to repent, vvhile the pleaſures of ſin are in their ſeaſon, and flourish, and men in health and ſtrength to enjoy them; and from the neceſſities of Repentance falling upon them at the laſt, and vvringing from p. 17them ſometimes very high acknovvledgments of God and an eternal condition, paſſionate expreſſions of the folly, evil and vanity of former life, Deſires of mercy, profeſſions of ſtrong reſolvedneſs to ſerve God, and if they had many lives to give God, they vvould give them all. All vvhichwhich being ſo unuſual to hear formerly out of ſuch mouths, and coming from Dying men, for vvhoſe ſayings vve have a natural regard, Charity tovvards them, and vvillingneſs to hope vvell of them gives theſe ſemblances, the reputation of Repentance. To vvhichwhich may be added, That thoſe vvho are Guides and Seers in Religion too often, errante Clave, by too liberal an Abſolution open the Kingdom of Heaven to ſuch, and taking the inſtruments of a foolish Shepherd to themſelves, heal the hurt of their ſouls ſlightly; ſo that their Repentance is ſaincted here, and though it miſcarry in the other World, yet the miſcarriage is hid alſo in that other World.

From all this hath ariſen a dovvn-right opinion of this kind of Repentance as the only foreign the prudent expedient, that compounds tvvo ſo different Intereſts, firſt that of a vvordly converſation, to vvhichwhich it gives no hinderance; then that of eternal life in appearance, becauſe it aſſumes the promiſes of mercy to it ſelf, eſpecially thoſe gracious aſſurances in Ezek. 18. and Chap. 33. it reckons as made on purpoſe for it. All vvhichwhich argues a very vile ſenſe of both the juſtice and mercy of God; of his juſtice as if it had no authority, of his mercy as if it had no ſenſe of honour.

And laſtly it is grovvn into a general expectation, that hovvever ill and careleſly of God men have lived p. 18here, yet they should go out of the vvorld vvith good vvords of him and religious profeſſions, as an Inbalm to their memory and a Dirge to their ſouls into the happineſs of an everlaſting condition.

Thus they call Repentance and Heaven after their Pſal, 49. 11 13, 14, &c.own name. This their way is their folly; yet their poſterity, men of like inclinations, approve their ſayings; becauſe ſuch men (as they ſpeak) go away like Lambs, but as the Scripture ſays, like ſenſleſs Sheep are laid in the grave, and Death feeding upon them; the error is not diſcovered till the morning: when the upright have dominion over them; that is, infinitely excel them, and their counterfeit Repentance, which cannot ſtand in judgment, nor they in the congregation of ſincere penitents.

Now this account I have given of a Death-Bed Pſal, 19.Repentance obtaining among us, is too comprehenſive; yet I muſt acknowledg, That there are many whoſe Judgments are more enlightned, and the ſentiments of their conſciences quicker than to be ſatisfied at ſo eaſie a rate; who yet fall into the common unhappineſs of not having repented, till they come to dy: I will therefore inquire further, why many who are able to feel before hand the neceſſities of a ſpeedy Repentance, and alſo to draw their Death ſo near them, as to dy dayly in the ſenſe of death; and thereby further perceive thoſe neceſſities, do not yet repent dayly, but betray themſelves to an Evening or Twilight Repentance.

The reſolution of this lies not only in the immoderate love of ſin and its pleaſures, and the too low apprehenſion of God and eternal things, (though theſe are always preſent in the caſe) but chiefly it lies in the great confidence ſuch men have in the preſent p. 19time, not ſenſible of the continual waſte of it; Under the favour of which they put awa… he evil day far from them, and ſtretch themſelves upon this moment,Amos 6.Amos 6 that they may take their full eaſe and ſatiſfaction: In the mean while ſtifling the thoughts of Dying and Judgment. Were it not for this, no other reaſon would encourage them to delay their Repentance, for when this fails, all others generally fail alſo, and therefore none are ſo paſſionately moved as ſuch when they come to dy.

This cloud that is but as big as a mans Hand (our days are as an Hand-breadth) yet looks like the wholePſal, 39. 6. Heaven; It ſtands as a firmament over their heads; It looks like an eternity to man. In this time Repentance finds as little place with them, as it is like to do with God in the Evening of Life.

In this occaſion the wild Aſſes of the wilderneſs ſnuff up the wind at their pleaſure, and none can turn them. The Iere, 2. 24luſt of the Fleſh, the luſt of the Eye, and the pride of Life ſwallow all, and can ſpare nothing; Yet in the midſt of all this the ſoul promiſes it ſelf, It will ere long take a ſeaſon of recollecting it ſelf, and that it will do it time enough, ſo timely as to leave ſpace ſufficient for a large exerciſe of Repentance, for although it is but upon the edges and skirts of Time, yet it ſeems to it ſelf to be upon the Center, and in its imagination commands the future, as if it vvere in its ovvn hand; ſo that through the endleſs returns of pleaſure, and buſineſs, through indiſpoſedneſs to holy and ſerious Action, through intentions and purpoſes of being better hereafter, it ſlips down, or ever it is aware, into the lovveſt of life, and hath the buſineſs of Repentance lying vvhole and undiminished upon p. 20its hand: Yet a little ſleep, a little ſlumber, a little folding of the …ands to ſleep, deceives men; till their las… Prov. 24. 12.Prov 24:12end comes as an Armed man. The hopes that to morrow will be as to day, and much more abundant, ſo as toIſa. 56. 12.Isa 56:12 leave enough for ſadder thoughts, befools men, till the very Courſe of Time rowes them before they think of it upon …ernity.

Of great moment therefore it is to number our days rightly, that we may know how frail we are, and apply Pſal. 39. 4. Pſal. 90. 12 Iames 3. 5 Iam. 4. 16Ps 39:4Ps 90:12Jas 3:5Jas 4:16our Hearts to wiſdom. For this time of life though it be but little yet it boaſts great things. This Vapor ſtretches out it ſelf as far as it can; It rejoyces in its own boaſtings which are evil. In the mean while the moments of it are winged, and fly from us; they glide away, and we cannot, except we bring them to ſtrict Account, take hold of them to graft any thing upon them: How does to day like an Eagle, Wiſd. …. 9, &c.or Poſt, or ſwift Ship, or Arrow get from us leaving no path. And if we offer to take the account, How many things ſnatch it from us, as an impertinent diſturber from him that is catching ſlippery numbers. Here is wiſdom, let him that hath it count the number of Rev. 1…. 18 Eccl. …. 10Rev 1:18Life, for it is the number of a man. A short number. it is all but Dying man. And yet it requires great ingenuity, The Ingenuity of a man, that is indeed a Man, Ier. 17. 11 Pro, 26. 10Jer 17:11to find it. But he that miſſes it, is found at the end of his days a Fool, and findes that dreadful Reward of a Fool, that the great God, that formed all things, gives to that Fool as well as to the Tranſgreſſor: But thoſe that Dan, 12. 3.are wiſe ſhine as the Sun in the Firmament.

Thus far I have inſiſted upon the Accounts, How… Cor, 15. …9. this Baptiſm of Repentance for the Dead came in upon Chriſtianity, that is, How it comes to paſs that men p. 21will not be baptized with this Baptiſm till they are given over for dead men, like thoſe Clinici of the firſt times, that delayed their Baptiſm to their laſt Bed, of whom ſome expound that place, 1 Cor. 15 29.Vid. Eſtium in lecum.

But the miſtake in this caſe (though that paſſed not without ſome note of Diſgrace) is in a point of much higher conſequence, and ſo far more dangerous, and hath alſo leſs of reaſonable pretence, for while they thought, Baptiſm washed away all paſt ſins, and was but once to be done; It ſeemed a neceſſary providence to take the full Benefit of it at the laſt, upon which account Tertullian even expoſtulates, Quorſum feſtinat innocens aetas ad remiſſionem peccatorum, while he diſcourſes of Infant-Baptiſms.

Whereas the water of Repentance is ever forbidden, Acts 10. 47Acts 10:47but may be both evenly drawn through the whole courſe of life, and often renewed to ſupply the defects of it ſelf: which is one ſignification of that foreign that repentance, which is always2 Cor, 7. 10 promoted but never retracted. Nor do I indeed doubt, but the water of Baptiſm, whereever it hath effect, is a Spring, that from the firſt moment wherein it is truly received, runs down with a free current upon the whole courſe of life, and is therefore univerſally llOperatur in Baptiſmo panitentia, tanquam in fundamento. Auguſt. Expoſ, Ep. ad Romanto be applied. And whenever converting Grace works, It leads back the ſoul, though through many years paſt, to the virtue of that Sacramental Fountain.

But to return; Although theſe Accounts I have now given of a Death-bed Repentance, obtaining among us infold the whole multitude of dying Penitents, yet according to the former ſtate given I do not deny, but that ſome very rare Example there p. 22may be, giving a better ſenſe to this ſort of Repentance; Examples of the Grace of God, acting in a way of Prerogative, as hath been ſaid, and working effectually the truth of repentance in ſome; upon whom he laies the hand of his Salvation and Reſcue, while they ſtand upon the very laſt-minutes of the ſeaſon of Grace, and are juſt dropping down into Hell: and guides them to take their lateſt ſteps in the ways of Life, wherein they had hitherto been ſtrangers; upon whom a great miracle is wrought; that they should in their almoſt perfected motion to endleſs ruin be ſtopt, and when they had juſt finished their courſe thither, they should yet be tranſplanted into the way everlaſting.

But I proceed to the third Head. To examine the moſt hopeful appearances of this kind of Repentance, and to shew there are plain cauſes of them, much below the nature of true Repentance.

And firſt in the general: It is no wonderful thing to find men in a Paroxyſme, in a high paſſion of ſeeking after God, when they are a dying. It is indeed more ſtrange to find any ſo ſotted, ſo ſear'd, that their ſpirits ſeem only to go downward: They are Beaſts while they live, and as ſuch they go do …nto the dead. There are no bands in their Death; T…ey go down in a Eccle, 3. 18. &c. Pſal, 73. 4 Iob 21. 13Job 21:13moment. There is not a moment between the firſt and ſecond death of the ſoul, not a moment of life between, not ſo much as of the life of natural conſcience. They are twice dead, dead in the commonIude 12Jude 1:12 corruption of Nature wherein they are born. DeadExo, 15. 5 in the loſs of natural Principles: pulled up by the roots, there's nothing to quicken or move in them. This1 Sam. 2…. …71 Sam 2:7 is the amazing Stupor: They dy like a ſtone; they p. 23plung down with the whole weight and force of impenitency.

This way of dying hath certainly greater puniſhment, and heavier condemnat…on, and though it ſeem more chooſeable than a frui…leſs Repentance, yet doubtleſs Eternity makes a difference, though not ſuch an one, as ſhould give any one confidence to imbarque into it in a Coffin-Repentance.

But whether it be rather to be choſen or not, this is paſt queſtion; It is unavoidable to ſome, whether they will or no, they are ſurpriz'd with thoughts, what will become of them for ever, and few men but have thoughts this way at ſuch a time above ordinary.

But I intend to ſpeak of the faireſt and beſt ſpread Repentance that is found upon a Death-bed. That which gives the livelieſt Hopes of it ſelf, that it is true and ſincere; not ſuch an one that to a ſerious Obſerver betrays it ſelf, not either that forced compoſure, to the expectation of the world, which looks for a ſolemn profeſſion of God from every one that dies; nor an ignorant and formal repentance, but a repentance that hath much of vigor, and inward affection, and is driven on by great knowledg and light; that is accompanied with much ſorrow, and very conſiderate apprehenſions of eternal things: And if ſuch an one be ſo queſtionable, what can become of others?

There is no reaſon any Repentance ſhould be the better eſteemed becauſe men are dying, but much the leſs. Now vvhile men are living a thouſand of theſe ſeeming changes for the better are evidently confuted without more ado, by after returnes to p. 24wickedneſs; and they that have to do with ſuch shews of reformation, have no regard of them, nor of the perſons for them. Now God, who is the exactApud illum Cordis Interpretem Ars non admittitur ad ſalutem Auguſt. Serm. 120. ſearcher of Hearts, can much leſs be impoſed upon by the faireſt appearances; nor can men wiſe according to the rules of Scripture be eaſily well perſwaded of them, and when they are beſt perſwaded, there muſt needs be a very trembling conſideration of ſo great a Hazard.

But to come more particularly to what I have propoſed, viz. To shew that Repentance is a Height, to which theſe general motives of this late Repentance can never mount the ſoul. In which I will begin with the deſcriptions of true Repentance, in that, wherein it is moſt difficult (not to ſay impoſſible) to riſe to it upon a Dying bed.

Repentance in all the parts of it, is the fulleſt, cleareſt act of the Soul and Judgment, wherein it is moſt perfectly it ſelf. Remove a man never ſo far from all kind of Fears, from the appearances of Death, if he were to live Ages, he would be of the ſame ſenſe. He that truly repents, doth not ſnatch up Repentance, as an expedient for a preſent extremity, but chooſes it as an entrance into the beſt ſtate of Life, and lives always, and reſts himſelf in thisforeign. Hieroc. Carm. Pyth Pura voluptatum mutati…. Cypr. choice. For however this may be introduced by very troubleſom and tumultuous motions, yet it is it ſelf the eaſi… ſitting down of the Soul with abundant pleaſure, and ſatisfaction in the abhorrence of ſin, and love of Holineſs, in the diſlike of vanity and ſenſuality, in the approbation of Heavenly purity of Heart and life. It is not a trance wherein ſin lyes dead, and a man is in a rapture of goodneſs for a time, p. 25but a moſt ſetled ſtate. Godly ſorrow, that worketh 2 Cor. 7. 112 Cor 7:11Repentance, worketh carefulneſs, fear, reveng, deſire, and by theſe accomplisheth a Repentance to Salvation, thatver. 10. hath no after pain or trouble, no foreign. Theſe affections are preparations, Repentance enters as a Soul into theſe, which is a ſtill, ſolid, clear Act of Reaſon renewed, and a mind that gives an uniform vote at all times. A change that is never chang'd back again, no more than things can put of themſelves, or evil it ſelf become good. It is therefore upon fulleſt deliberation to chooſe with Joſhuah, I and my houſe, thoſe whom I can govern, …ill ſerve Ioſh. 24. …Josh 24the Lord. It is ingaging the Heart to approach to God, Ier. 30. 2…. and 50. 5 Acts 11, foreignJer 30:2Jer 50:5Acts 11the joyning our ſelves to him by an everlaſting Covenant, never to be forgotten. The cleaving to him with full purpoſe of Heart; when all forerunning affections are laid, and quiet, or worn out, this judgment ſtill remains, and raiſeth other affections like it ſelf, that ever remain vvith it; into vvhichwhich the ſpirits of the former are extracted, and vvherein they exerciſe all the true power they had. But now on a Death Bed there is often a great commotion raiſed, a loud bluſtre of paſſion never arriving at this point, at this ſettlement; But if a man ſhould live after, it would go off, as Clouds and Storms, that when they have ſpent themſelves vaniſh and lye down: And when a man dies, it is to be fear'd, that as they …vere raiſed by approach to the unappeaſable tempeſts of darkneſs, ſo they are hurried along with their violence.

2It is carefully to be obſerved, that th…re is in true Repentance a due proportion betwixt the contrite indignation of the ſoul againſt paſt ſin, and the love p. 26and zeal it hath for Holineſs: whereas in Death-Bed Repentances, it is ofteneſt found, that there is either a terrifying preſence only of former ſins, appearing to the affrighted conſcience, without a more hopeful indication of the ſoul truly compoſed to righteouſneſs: or elſe ſome high flying reſolutions of better li…e afterward, offered, as a kind of Bribe to the patience and mercy of God, in hopes of preſent deliverance, or at beſt, as a ranſom from Hell and eternal damnation; but without a deep ſenſe of the guilt and evil of paſt ſins, or the juſt apprehenſion of that continually running iſſue of corruption, that is ſtill defiling anew. Either of theſe is a main Errour, and pernicious; For if on the one ſide the Heart in a rage be forced to caſt out ſome ſins for the turbulency of them, if it be not immediately filled with better gueſts, Seven other wicked ſpirits are ready to enter, and make the last ſtate of that man worſe than the firſt. For Repentance isMat. 12. 43Matt 12:43 no void ſpace, no ſilent, or unactive ſtate, but when it hath diſlodged luſts, furniſhes and fills the ſoul with the beſt things, and carries the vigor of a mans action to the beſt effect; when by repentance a man Iſai. 1. 16, 17. Mat. 3. 8.Isa 1:16Isa 1:17Matt 3:8ceaſes to do evil, he learns to do well, and brings forth fruits meet for repentance, and amendment of life.

On the other ſide, he that ſeems to make a haſty motion to Holineſs without due ſenſe of ſin, firſt thinks to overrule the method God hath ſet, who requires humiliation, godly ſorrow, anger, revenge, fear, as preparing to Repentance: and further, he conceipts a freedom to himſelf, when he is fetter'd and bound; without a power given him from God, he offers to caſt out Devils with eaſe that cannot be caſt out p. 27Mat. 9. 29.Matt 9:29but by faſting and prayer; (that is) ſevere courſes of ſelf abaſement, and lowlieſt dependances together with earneſteſt application to the Grace of God. Theſe unclean ſpirits therefore, that diſſemble a retreat, return immediately, and make a prey ofActs 19. 14, &c.Acts 19:14 the deluded ſoul.

3Although Heaven and Hell, happineſs and miſery take up the thoughts of the true penitent, yet not ſeparated from God and Chriſt, but as it were melted into the ſenſe of God angry, and the deſire of attonement with him in Jeſus Chriſt. Happineſs and miſery conſidered apart are not the object of the gracious ſoul: But God and Chriſt conſidered apart are an infinitely ſufficient reaſon of Repentance. The clear love of God towards the ſoul, as a Father in Chriſt without reflections upon happineſs, is though not the ſingle, yet the paramount conſideration in Repentance unfeigned. But men a dying are generally ſo over poſſeſſed with the terrors of an eternal ſuffering, and meer deſires of Freedom from pa…n, and of well-being; and ſo in haſte, that they generally miſs theſe higher conſiderations, which being further of not only from corrupt nature, but even from natural conſcience, are not commonly eſpied, but therefore argue greater ſincerity, and truth of Heart.

4The trueſt Repentance lies in the boſome of Faith, the apprehenſions of the love and goodneſs of God in Chriſt melt the ſoule, and give it moſt perfect Separation from ſin, the moſt effectual purification of the Heart; all which expreſs the height of repentance. Upon the ſo…t fire of the pardoning goodneſs of God, the ſoul moſt kindly diſtils into p. 28repentant tears. Here flowes that Spirit of Grace, and ingenuous goodneſs, which bringeth forth the cleareſt and holieſt affection towards God.

But at the time we are now ſpeaking of; It is very ſeldom, that either horror or preſumption do not ſwallow all: Preſumption, where there is little ſenſe or judgment of the Caſe. Horror, where the judgment is clearer and the ſenſe quicker, for every thingRom. 8. 15Rom 8:15 diſpoſes now rather to Fear, and to the Spirit of Bondage; and a man naturally does all he does under a ſervile dread of God, and his eternal Juſtice. And though there may be much mention of Chriſt, and deſire of mercy through him; yet it is but as a malefactor convicted beſeeches the mercy of the Judge, no otherwiſe than as of a Judge: So ſuch call out for the mercy of God to pardon them, but ſtill as a Judge, not with the Spirit of the Son ſent into the Cal. 4. 6.Heart, the ſpirit of Adoption crying Abba, Father. Not with that Love that caſteth out unworthy Fear. And indeed how can it be otherwiſe, there having been no Iob 22. 21Job 22:21acquaintance with God in the way, but a long enmity; and the time now too ſtrait for a free and full conſideration of the riches of Grace, ſuch as may ſtill an awakened conſcience: Fear preſſes in every way, and ſhuts out Faith. What can novv redeem the ſoul from this helliſh Terror, but a light from Heaven immediately darting into it, a Grace above that Grace, that ordinarily ſaves men; for a vvell ſetled truſt and confidence in mercy according to the general Rule, is not, but after ſome ſad debates, and experimental conſultations, that have paſſed betvveen the ſenſe of ſin, and the affiancing acts of the ſoul upon Chriſt. This Repentance then is in great danger p. 29of miſſing the ſpirit of the Goſpel, and falling into the rank of thoſe repentances of Cain, Eſau, Judas.

Thus I have endeavoured to ſhew, that though we ſuppoſe a Dying man to ſpread his ſoul and thoughts every way, and to all the parts of Repentance; yet it is extremely to be ſuſpected, there will want the true and right quality of them; in regard of the very diſadvantageous circumſtances, wherein ſuch an one is found; and the great unfitneſs of the ſoul at that time, to begin to do any thing worthy, to which it hath not been before inured, or if it did begin, it would be much more unlikely to bring forth fruit (as our Saviour ſpeakes) to perfection.Luke 8. 14.Luke 8:14

I add nothing of the exerciſes of a full and well grown Repentance, whereby it is dayly eſpying the riſings of ſin, and ſuppreſſing them, and filling up the defects of Holineſs and Obedience; becauſe they are not to be thought poſſible in the point I am now ſpeaking of, and I have already given a reſolution in that caſe.

I ſhall now ſet my ſelf to find out the low cauſes, that are alway to be ſuſpected to have the great influence upon ſuch a latter end penitency.

In general therefore, we muſt take notice, that there are ſeveral vapors of miſapprehenſion, riſing upon the Soul, when we are a dying, that do ſo diſguize it to it ſelf, and disfigure the true face of it, that from thence ariſe dangerous miſtakes concerning a mans condition towards God.

We ſee into how many ſhapes upon ordinary occurrences, we change, and how eaſily we exchange them for quite different, without any good cauſe; what continual Ebbs and Flows there are of the humours, p. 30and how do theſe caſt the ballance of the ſuperiour ſoul? One man is every hour ſome ſeveral ſorts of men.

How much more do great Accidents, and removes out of one condition into another alter us? Which yet are but the ſudden and juſt now ſtate of our minds upon ſuch alterations, which not continuing we return to our former figure, Vnſtable and weak as water, Gen. 49, 3,Gen 49:3we take the form of every veſſel we are put into; who knows then whether his Dying Repentance be any more than the mould, not of his mind, but of his dying condition approaching him big with ſo great a change? We know many things befal us in our lives, which put a greater ſenſe of Religion upon us, than we find at other times: and yet how variable we are, our goodneſs at ſuch times is as the morning Dew, Hoſe. 6. 4.Hos 6:4and as the early Dew it goeth away. How often are we from the occaſions of mercies, afflictions, fears, hopes, good diſcourſes carried into high apprehenſions of God? And we loſe them again we know not how: Now out of doubt a dying condition of any thing vve meet vvith in the World is moſt apt to move us upon God, and a ſenſe of him. But can vve think thoſe fleeting ſhoots of the Soul, that have no certainty, are accepted for Repentance?

Hovv ſtrangely doth Melancholy, and oppreſſions of that transform men? vvhichwhich vvhen it falls upon the motions of conſcience, gives us ſtrong imaginaions of eternal things; vvhichwhich yet being nothing but the caſt of that Melancholy upon the thoughts, vvhen that is removed, they are quite of another hue.

It is evident the Mind ſees much through the Body, p. 31and the repreſentations are coloured by its temper; as the Eye ſees through yellovv or green Glaſs, differently from the things themſelves. So the Serenity or Cloudineſs of the humours makes a different reflexion of things upon the mind, and the livelineſs or heavineſs of the Spirits incline us to very varying apprehenſions.

Novv vvhat time is more like to be ſo incumber'd vvith theſe Clouds and Vapours than a dying Hour? When every thing is ready to contribute them, and nothing to ſcatter them. If then natural conſcience, and implanted ſenſe of God together vvith the notions given us from Scripture paſs through theſe, they become very impreſſive, and affecting for the time, and yet he much miſtakes Repentance, vvho thinks it no more, than a fit of religious Melancholy.

But let us inquire after ſome more ſetled, and conſtant cauſes of theſe penitential motions near Death, and vve ſhall find many very likely to be ſo, that are not yet vvorthy of true Repentance, and therefore vvhat ſprings from them, is not accepted before God.

1. When men find all their Being in the vvorld at an end, and feel themſelves falling, they knovv not vvhither. It is no ſtrange thing they ſhould catch at God, and that they may take hold of him, at Holineſs alſo; Seeing ingraffed Principles together vvith general diſcourſe teach every one, hovv dear Holineſs is to God.

If God and Goodneſs vvere no more than imaginary things? It vvould be no vvonder, if they vvho are toſſed off the World, and throvvn over board from it, ſhould ſnatch at them; if there vvere no more in the caſe p. 32than this, that every one hath heard ſo much ſpeech, and talk of them among men. For to him that hath nothing in reality, even a ſhadow, a phancy are valueable. Men that are dropping through the Ayre, or ſinking under water without conſultation offer at everything they meet with.

In great extremities ſhort of Death, they that are bereft of all worldly aſſiſtance, fly to the Divine ſuccours, though as Jonah's Marriners they pray to an Idol inſtead of the true God, and their Devotion is no better than Superſtition, which is but a phancy in Religion What ſtrange thing then is it, for nature to cry out for God, and Chriſt, for pardon of ſin, to be delivered from Hell, and to have Heaven for an everlaſting Reſt, when all things elſe evidently fail as they do in Death; and when not only phancy, and general opinion, but moſt ſubſtantial reaſon in, lightned by the Scripture provoke up a man to iteven for Self-preſervation.

Yet this differs but little from howling upon our Beds …oſ. 7. 14.for Corn, and VVine, and Oyle; for though the things differ much in their nature, yet the eſteem men have of them, and the deſire they have after them is much upon the ſame ground; for theſe ſpiritual things appear to that natural ſenſe of Self-preſervation, as neceſſary in Death, as the other do in Life and Healt.

But if the approaches of Death happen to be again drawn off, the value of ſpiritual things removes with them, and the things of this world, with all the ſenſual and ſinful delights of it, return to their former price: vvhichwhich argues the ineffectualneſs of this cauſe of Repentance, and the unacceptableneſs of the Repentance it ſelf to God, that flovves from it; p. 33God diſclaims men, that have never come to him before their extremity, and come then only becauſeIer. 2. 27. 28.Jer 2:27Jer 2:28 of it. In the time of their trouble t…ey will ſay, Ariſe, and ſave us: But where are thy Gods that thou madeſt? Let them ariſe if they can ſave thee, thus to ſuch Dying men crying out to him God ſaies, Let your former luſts and pleaſures now be your Happineſs. Fools and ſcorners, that would not be warned, call upon God Pro. 1. 14.Prov 1:14in their calamity, and ſeek him early, when the whirlwind of their diſtractions hurries them, but cannot make him hear, cannot find him.

2. Suppoſe the deſires after God, and eternal Happineſs, with all the retinue of thoſe deſires riſe not, ſo much, from the neceſſities of remove from this Life, and ſenſible ſupports, but immediately from the ſight of eternal things themſelves: yet will not this conclude the Repedntance ſincere. For we may eaſily pitch upon ſeveral ſo plain reaſons of theſe quick apprehenſions of another world, that it is much more ſtrange, if any man be not ſtruck with them; and they that are, are not in greater extaſies of theſe conſiderations, than that moſt dy in ſome fair inclinable temper towards them, and others are extraordinarily ſurprized with them, yet without true Repentance.

For Firſt, If it were no more, but the leiſure, and unintereſtedneſs of the mind in all worldly things, that Death brings: It is no wonder that the Action of it ſhould immediately, and neceſſarily flow upon God; for it being always in action, and motion from its very nature, and God having made it for himſelf; and the manner of its living here in the world being a ſlavery willingly undertaken for the ſervice of the p. 34Body, and the enjoyment of this preſent Life, in its being fallen from God: It is nothing ſtrange, that that drudgery being now at an end, and the chains wherein it was held, juſt a breaking, it ſhould fall upon God, and ſpiritual objects, whither the ſtream of it was prepared to run, and which are moſt truly its own buſineſs. For the diſtance being ſo wide, and irreconcileable between man, and this earth in Death; the very having nothing elſe to do muſt carry him upon the future ſtate; ſeeing his foul is ſuch a being as cannot naturally lye ſtill, and that ſtate is all, that it hath to work upon, and further then that, it is ſo nearly allied to it.

Secondly, The very loſening and uncementing the Soul from the Body, wherein it dwelt, and wherein the motions of it were reſtrained, hath been thought very probably to give ſome men leſſer degreesMulti euim quum remiſ…i & liberi ſunt ſutura proſpiciunt, ex quo intelligitur quales futuri ſint quum ſe plane corporis vinculis relaxaverint. Cice. de Senectu. Gen. 49. Deut. 32. & cap 33.Gen 49Deut 32 of thoſe advantages near their death, which naked and free ſpirits not incloſed and pent up in bodies have, whereby they have been able to make conjectures of future things, and to ſpeak prophetically. The leſs the Soul is bound to work by the Body, the higher are its operations. All extraordinary motions of the Soul are a kind of raviſhment from Senſe. Thoſe great prophetick Bleſſings of Iacob and Moſes were near their Dying. It is therefore very eaſie to be thought, that when the Soul and Body are ready to cleave aſunder, and t…e Spirit to be unſodered from Fle…h, that it ſhould make a higher flight towards eternal things.

The nearer every thing is to its own reſidence, the more vehement is its motion ſaid to be thither. So there may very well be quick ſallies of the Soul towards p. 35eternity, before it enters into it, when it is ſo near that everlaſting Receptacle of it ſelf.

Thirdly, We may obſerve in the experience of all times, every appearance of the other world hath ſtrange effects of fear, and affrightment upon mens minds: vvhen any one is entring then into that whole World, it may vvell put him upon purifying himſelf, more then they that fall upon Leviathan. Iob 41. 25.Job 41:25VVhen men are juſt upon that Region of Spirits, vvhat appalements of mind and ſtrong vvorking of thoughts muſt there needs be? Much more if the Soul have any ſenſe of its approach to the infinite Holineſs of God, at vvhoſe rebuke the pillars of Heaven tremble; vvhoſe preſence aſtoniſhes theHeb. 1…. 22 Iſai. 6. 5. Iob 42. 6. Dan. 10. 8.Heb 1:22Isa 6:5Job 42:6Dan 10:8 purer ſpirits of Angels, and beates dovvn the ſou…s of good men to the Duſt, as of Moſes, Iob, Iſaiah, &c. in his intervievves vvith them. Hovv much more of thoſe that have never thought of God, and novv muſt come near his Seat.

Nothing ſo compoſes the ſoul to this amazing change of condition and converſe, as long continued Treaties vvith God through Chriſt: vvhen though men change their place, they do not change their company: Others, vvhen this great light ſtrikes them, are in the very terrors of the ſhaddow of Death, and Iob 24. 17 Iob▪ …3 13Job 24:17Job 3:13ſhaken out of their place, out of all the ſecurity, and quiet ſenſuality they lived in.

Let us novv take the eſtimate or avail of theſe things to true Repentance, and vve ſhall find, vvhen the ſoul lyes thus uncovered to the things of Eternity, it hath natural reaſons for all, it may ſeem to do like return to God; and ſo that all argue nothing of the true Grace of God; but if a man vvere again in his p. 36former ſtate he would be the very ſame he was; for firſt, as one thing ſtrikes upon another with a natur…l effect, Light upon the eye, Sound upon the ear, ſo eternal things upon the immortal ſpirit, when there is nothing between to intercept the… Ioh. 2. 16.John 2:16 ſtroke. Further, when the luſt of the Eleſh, the luſt of the Eye, and the pride of Life are as a Scene removed, and a Play at an end; and inſtead of them another World drawing near, juſt as men defeated in all their attempts for riches, and honours, and beaten of from them to a private life, call all theſe things cheats; not out of true reaſon, but becauſe they cannot reach them: on the other ſide they praiſe retirement and a Cloyſter, not that they like it, but becauſe they muſt live ſo, which bege…s ſome kind of contentedneſs ſo to live. Thus and no otherwiſe do many Dying men call all this World vanity, and profeſs an high eſt…em for all things pertaining to to that to come.

Cauſe. 3 There is yet a more preſſing Account of the moſt notable motions that were ever found in any of their Repentances, viz. The awakenings of Conſcience uſual at this time, becauſe of the ſenſe of a Judgment: while common experience tells men, It is appointed to all men once to dy, and ſinking nature givesHeb. 9. 27.Heb 9:27 notice, This is the time: Conſcience lifts up to the next things. After that the judgment.

Now no man ſees judgment, a judgment omniſcient, omnipreſent eternal without great ſhakes of Soul, eſpecially that hath done nothing ſeriouſly to agree with the adverſary in the way. Coaſcience thenLuk. i2. 18. riſing up with the Awe of a Tribunal upon …t ſtirs up all the powers to fly from the wrath that is p. 37to come, by deſires of pardon, and reſolutions of Amendment. The very hearing of Judgment madeAct. 24. 25Acts 24:25 ſuch a one as Foelix tremble. When Judgment ſeems to us, at the other end of Heaven, all is quiet; but when Death brings us to the very ſeat of it, How loud may be the cries for mercy? The bewayling the former evils of Life? Now men pour ont their complaints for the want of God, the miſimprovement of former time: Now they make large offers of a ſtrict and fevere mortification, and devotion to Religion. Now they would give the the thouſand Rams, the Mic. 6. 6, 7▪Mic 6:6Mic 6:7ten thouſand Rivers of Oyl, their firſt born for their tranſgreſſion, the fruit of their Body for the ſin of their Soul. And yet all but the eye opened to ſee the flaming ſword of Juſtice, that makes even a Balaam wiſhNum. 22. 32. c. 23. 10.Num 22:32 to dye the death of the Righteous, and to have a Latter end, Sober, Juſt, Religious.

The very ſuſpition of a Judgment inclines men thus far univerſally almoſt, that hardly any chooſe to die in a Rant, in a madneſs; but had rather by virtue, and Religion be conſigned over to another World; and have their eyes cloſed by Mercy, and Grace in Chriſt: They would ſee the Salvation of God, and ſo depart in Peace.

Object. But it may be objected: Seeing theſe Motions are granted to riſe from true conviction, and not to be diſſimulation, or counterfeit pretence, why may not they have the worth of true Repentance?

Anſw. To anſwer this: Let us conſider, pure conviction, and inligh…ed apprehenſion, and the affections begotten of them, are no argument of true Goodneſs: where the light hath no… a benign, and free operation upon the Judgment, an allurement upon the p. 38Will, an indearment upon the Affections; to turn them to a full delight, and ſatisfaction in God and holineſs, & to a diſlike and abhorrence of ſin. For elſe, the Devils,I am. 2. 19. who believe and tremble, muſt be thought Converts. For who have clearer ſight of things than they? Balaam, whoſe eyes were opened, and ſpoke ſo great things of God, and his people, muſt be concluded a GoodMat. 27. 4. Heb. 12. …7 Dan. 4. …7 & 6. 26. Luk. 6. 20. Act 24. 25Matt 27:4Heb 12:7Dan 4:7Dan 6:26Luke 6:20Acts 24:25 man. Eſau and Judas who had ſo ſad apprehenſions of Sin, and their loſs by it, muſt be affirmed to be Penitents. Nebucadne Zar's and Darius his acknowledgments of God muſt be taken for true Grace. Herod his hearing John Baptiſt gladly. Felix his trembling at Paul's Diſcourſe, may be thought evidences of true Repentance.

Obj. 2 But Secondly it may be ſuppoſed, becauſe theſe very convictions and affections are not univerſal; but we ſee multitudes go out of the World without them, carrying little better than a decent and civil Reſpect to Religion, that therefore there is ſomething of God, ſomething Heroique in them, that have them.

Anſw. 2 This indeed may be no other, than the wiſe and good Government of God over the World; whereby he takes care, there ſhould be teſtimonies of himſelf, and the goodneſs of his ways: that Atheiſm, and wickedneſs may not carry it, as if all were their own, as if there were an unexceptionable concurrence on their ſide againſt God and Holineſs. For as he receives witneſs from the conſtant, gracious and religious lives of good men, ſo he conſtrains ſome of them, that have lived contrary to him all their lives, to give him glory at laſt, for the good of others, though without ſaving benefit to themſelves. Which he may juſtly do, and without any injury to them: Seeing all p. 39the ſervice, every creature can do to him, is infinitely due, he may make uſe of that which is his own, ſo far as he pleaſes. And becauſe, the word God puts in their Num 23. 5Num 23:5mouths, is not their own, not ariſing out of the good Mat. 12. 35Matt 12:35treaſure of their Hearts (as appears in Balaam) therefore their everlaſting condition is not determined by it, but by the conſtant courſe of their former Life, the true image of their Hearts, as we ſee in the ſame Balaam, who after died by the Iſraelites hand, whoſeNum. 31. ….Num 31 greatneſs he had propheſied. Yet I will not deny, but they may have their reward in mitigation of puniſhment for any ſervice done to God.

If God did not interpoſe thus ſometimes, he might ſeem vvanting in ſomething that concerned him, at leaſt as a gracious Ruler of the World. He therefore over-rules ſome, vvho have lived ſo, as to make a conſtant Argument againſt him, and a future ſtate (ſo far as vvickedneſs could do it) to retract the vvhole courſe of their Life, and give their Vote, for vvhat they had ſo long vvithſtood.

I vvill yet further add another cauſe of a Death-Bed Repentance, that ſometimes falls out to have a moſt povverful influence, and yet the Repentance that ſprings from it, is very unſafe to confide in.

Cauſe 4 Dying men are oft under the Play and force of other mens reaſon and Religion. For it is a general, and neceſſary Charity of men affected to Religion themſelves, to offer the ſenſe of it to others, in a time vvhen they think it likely to be accepted, and ſo infinitely neceſſary; vvhichwhich practice hovvever needful, and moſt commendable in it ſelf, yet by accident may have raiſed higher the opinion of a Death-Bed Repentance, and is often the occaſion of great Error in the thing it ſelf.

p. 40For ſuppoſe a man followed with ſound and affectionate perſwaſions, to do all that may be done for his Soul in this exigent; how conceivable is it, that man may be fo far wrought upon, as to entertain a preſent ſenſe of Religion, and yet have no true Life, no life that ariſes from a true intimate Principle. But as thoſe Bodies of Aire taken, and moved by Angels ſeem to perform the functions of living bodies, yet do but ſeem to do ſo for they have no principle of life natural to them; but aſſoon, as they are forſaken by the Spirits that made uſe of them, they fly abroad, and diſperſe themſelves. Thus that general ſenſe of Conſcience, that lies ſcattered through the Soul, and unable for action, being gathered together and united by good and holy applications, and acted thereby, may have force ſo long, as that union coatinues; but that diſcourſe that holds it together ceaſing▪ it immediately falls aſunder, and loſes its efficacy.

The ſtone that receives motion from the Hand, that throwes it, goes on whilſt that motion laſts, when that is ſpent, it falls to the ground: ſo the force of exhortation ceaſes too often, when he that gives it, leaves thoſe to whom it was given.

The inſtrument to which the Muſicians hand gives tune and voice lies dead when he deſerts it: Mans ſoul is made by God capable of re…igious tune and mo…ion, and while a skil…ful hand playes upon it, it may give that ſound very diſtinctly, and yet have no Life in it ſelf.

The ſtriking of Conſcience makes the Sparkes fly out, yea and ſometime kindle in a flame, and yet it preſently dies▪ becauſe not ſupplied with a continual Oyl to feed it.

p. 41The mind of oneman is very apt to receive impreſſions from another, we ſee what paſſions and motions are raiſed by an eloquent Speaker; how the underſtanding is carried captive, while the Orator works uponit: and yet all the affection thus blown up falls flat again, when the breath that ſvvell'd it lies ſtill, and is apt to be carried the contrary way by croſs perſwaſions equally inſinuated.

How much more may this be in religious things; Conſcience being ſo eaſily ſtirr'd by ſuch applications, as we ſee in Felix, though it is as eaſily becalmed, when ſinful luſts through the efficacy of temptation are loud and high.

And all this is certainly much eaſilier done near Death, vvhen men are ſo ſoft, that they are apt to take any ſtamp, ſo melting, as to be gathered into any mould.

It is poſſible for one mans ſpirit to carry another for ſome conſiderable ſpace of time, as vve ſee in Iehoiadas influence upon Ioaſh, vvho vvas not yet all that2 Kin. 12. …2 Kgs 12 time poſſeſſed vvith the things themſelves, vvhereunto he vvas directed.

But true Repentance is a frame ſet up by the ſpirit of God in the Heart, ſubſiſting by that ſpirit upon it ſelf, and makes uſe only of all Helps ſubordinated to it, by the vviſdom of that Spirit; but doth not live from that Help, but from it ſelf through that Spirit, its ſupreme Life.

To dravv theſe things therefore to a ſum, It vvill appear, after all theſe cauſes have done, vvhat they can, theſe great Errors follovving are generally found, and alvvays to be ſuſpected in a Death-Bed Repentance.

p. 421. In a Death-Bed Repentance, There is only a Judgment made of the caſe of Eternity, conſidered by it ſelf▪ and without a counterpoiſe: The excellency of God and eternal things are minded, as they ſtand out of the aire of Temptation. Now though this be a good opportunity for the firſt conſideration, yet that conſideration muſt grow ſo ſtrong, as to retain the ſame ſenſe, in the midſt of all pretences from the World and Sathan. Elſe in the time of Temptation this Repentance falls away. mmDr. Iackſon. Book 10. Chap. 23. Sect. 3.For there may be many true apprehenſions, which may make deep impreſſion, not only in the Brain and Phancy, but upon our Affections, whileſt theſe are calm, and unprovok'd, and yet both the apprehenſion and impreſſion quickly vaniſh upon the ſtarting, or provocation of contrary Fancies or Affections.

When the Blood cools in the Veins, and the ſpirits are ready to ſtand ſtill, when a man is no longer to live in the world, the ſeaſon of the pleaſures of Sin is over, then to caſt out his luſts, VVhat excellent thing does he? does not even nature, whether he will or no, the ſame? Mat. 5. 46.Matt 5:46True Repentance encounters temptation, and reſiſts unto blood; when thoſe pleaſures of Sin are at the height, and the tide of corruption from within ſwells moſt. As Moſes choſe to ſuffer affliction with the people of God rather than to enjoy the pleaſures of ſin for Heb. 11. 25Heb 11:25a ſeaſon, although they were in their growing, and aſcending morning. Repentance vvill not vvorſhip that Sun in the Eaſt. It is a very ſmall thing to deſpiſe it in the VVeſt, and juſt a ſetting, to chooſe Religion when there is nothing to vye vvith it.

2. It is not a conſideration of heavenly things in their true vvorth, but only as recommended by the p. 43preſent neceſſity. For who would not die the Death of the Righteous? And have his latter end like his? Every man at that time would be glad to find, he hath lived well: and he that hath lived worſt, except he be outragious in prophaneneſs, will wiſh, he had lived better. Eternity at hand gives value to all Holineſs, and ſenſe of God, in ſpight of the World; and leſſens all things elſe to a nothing, and leſs than nothing; imprints a ghaſtlineſs and horror upon allMat. 27. ….Matt 27 wickedneſs and ſenſuality. The thirty pieces are nothing worth, and the innocent blood above all value, when men ſuffer in the agonies of Conſcience, and fears of the approaching Judge. A houſe full of Silver and Gold will not buy a man to reſiſt God, when indeedNu. 22. 18 he appears to him, when the terrible Majeſty opensIſai. 2. 10.Isa 2:10 it ſelf, what is ſo precious, that men will not fling to the Bats and Moles? When the breath is going out of the noſtrils, how precious is Repentance. Faith, a pardon in Chriſt, a happy Eternity? To thoſe, who have heretofore ſlighted them, as the off-ſcouring of all things.

But theſe things are always ſo rich, VViſdom is always ſo precious, that it diſdains to borrow eſteem from a minute of extremity: and therefore it moſt often falls out, that thoſe who would none of its counſel, but deſpiſed all its reproofe, when they come to ſeek it early, cannot find it, but it laughs at their calamity, as men laugh at the unhappineſs of Fools, that would not be corrected in their folly, till their miſery confute their confidence.

3. From hence it followes, That this Repentance is a choice, when there is no other choice; if a man loved his ſins, or the world never ſo paſſionately, he p. 44muſt leave them; if he diſliked God, and his Holineſs, and an everlaſting abode with him, to the utmoſt; yet he is even forced upon them, or daſhed upon an eternal miſery, and unhappineſs; which it is impoſſible to chooſe: and therefore though he would not chooſe the holy ways of God, if he might ſtill enjoy former vanity, yet that being out of his reach and way, he muſt take what is to …e had. The ſenſe therefore is no more than this, All theſe things are good, when a man is juſt a Dying; but while he lives, and can have the world, they are troubleſome and unprofitable: Death makes them good, upon this account only, becauſe elſe there would be ſomething worſe, and there can no longer be any thing better. A man is now willing to offer a Life he hath not to give, but Eternal life is not worth any part of that life he thinks in his power to do any thing elſe with. Let us then obſerve at what rate it is ſet, for to uſe Tertullian's words in another caſe, we may thus reaſon. nnQuale bonum hoc eſt, quod melius eſt poenâ, quod non poteſt videri bonum, niſi peiſimo compara…um; ut ideo bonum ſit reſ…picere, quia deterius eſt ardere. Caeterum ſi per mali collationem cogitur bonum dici, non tam bonum eſt, quam genus mali inferioris, quod altiori malo obſcuratum ad nomen boni impellitur. Tertul. De Mono. gami…. Chap. 3.VVhat a mean ſort of good is this, that only excels puniſhment; which needs the vvorſt of ſtates for a Foil to it ſelf, that it may be thought Good? It is good to repent, and be ſaved, becauſe vvho can dvvell vvith everlaſting burnings? But if it muſt purchaſe the reputation of being Good from Evil, it is not ſo much a Good, as a lovver degree of Evil; vvhichwhich vvhile the greater evil ecclipſes it is compelled as it vvere to accept the name of a good, being driven upon the confines of goodneſs by the violence of greater evil.

4. This Repentance is not the Free, but inſlaved Judgment and Choice of the Soul, as men caſt out Goods in a Storm, and receive a povver to rule over p. 45them, that they cannot endure, but that it is too ſtrong for them. Men are afraid what God will do to them, therefore they ſubmit. His enemies in heart are found liars to him, they flatter him with their mouth, as Julian oppreſſed by the Almightineſs of Chriſt, is ſtoried to have cried out. Viciſti Galilaee, Thou haſt overcome me, Galilean. Thus they are overcome by Death, and the apprehenſion of Judgment. In the ſight and view of the danger men reſolve to part with their ſins. Let but that remove, they call for their ſins again, as Mariners wiſh for their goods after the Storm. They throw up their luſts in their ſickneſs, but drink them in when their trouble is paſt, as the Dog returnes to his vomit. In all this there is nothing2 Pet. 2. 12.2 Pet 2:12 of the love of God.

5. In this Repentance, the Soul of it is generally a pittiful mean Self-love, even the meaneſt kind imaginable, wherein a man conſiders himſelf as a Creature in being, and likely, or at leaſt poſſible to be for ever; without any apprehenſion of himſelf, as a raaional creature made for God, & the enjoyment of him, in conforming with whom his happineſs conſiſts, and in the reſting for ever in his love. Of this part he hath no diſtinct apprehenſion, only he would be happy though he knows not what it is, or rather he would not be miſerable; yet even that he truely underſtands not. But as the Jews ſaid to Chriſt, when he ſpake to them of the Bread of Life, Lord evermore give us this bread; and yet were ſcandalized at his explanationIohn 6. 14.John 6:14 of himſelf to be that Bread, ſo far as to leave him. And the Phariſees hearing of the Vineyard to be let out to other Husband-men, and the Judgment upon themſelvesLuk. 20. 16.Luke 20:16 to be executed, Cried out, God forbid, yet run on p. 46in the ſin, that brought it upon them.

This little point of Self-love into which all is crowded is ennobled with no ſight of the excellency of the things themſelves, or a due eſtimation of them, as the true pleaſure, and joy of an immortal ſpirit.

This is not that allowable love of a mans ſelf, which incircles it ſelf within the love of God, as the leſſer Circle is comprehended by the greater, but this either leaves out that love wholly, or debaſes it to baſeſt ſelf.

Let us now compare both ſides together, and ſee how much true Repentance differs from that, which is always to be feared, leſt it ſhould be the height of the Death-Bed: and of that which hath been ſpoken, this is the ſum,

True Repentance is the moſt free election of the Soul inabled by the Grace of God, upon a clear, and juſt dictate of the Judgment, attended with ſincereſt affection, to give up it ſelf to God through Jeſus Chriſt, and when it is moſt it ſelf, not under any irregular fear or conſtraint, and (at leaſt would be the ſame) in a time, when it hath all the probability that can be to lay hold upon things preſent.

The other Repentance ariſes from a Soul all troubled, and diſcompoſed with the throwes of Death, the fears of Hell, the doubts what will become of it in another World, the uproars of a guilty Conſcience; when it ſuppoſes it ſelf neceſſarily at the full ſtop of its former courſes, by being cut off from longer Life, in the midſt of all which ariſe vehement reſolutions to turn from ſin to God, and poſſibly with many fait apparencies, but without opportunity to give proofe of themſelves.

p. 47Let any one Judge between theſe two Repentances, and accordingly even counſel himſelf concerning them.

Yet I muſt acknowledg this Diſcourſe ſubject to theſe follovving limitations.

1. That the Arguments I have inſiſted upon prevail not only againſt a Death-Bed Repentance, but againſt all Repentances, that have no higher ſpirit to move them, than vvhat I have novv repreſented; from hence therefore vve may take the trial of our Repentance in general, for though a Death-Bed is moſt ſubject to theſe miſtakes, yet vvhatever Repentance falls under them, is by reaſon of them invalid; and the later any Repentance is, or the more it is occaſioned by any extremity, vvhichwhich it doth not out-live, the more ſubject it is to them.

2. What I have ſaid is not at all to be underſtood of the perfecting and conſummating Repentance, by higher and fuller acts tovvards God at Death, though enforced by the preſent circumſtances of the Caſe. For true Repentance running through the vvhole life takes advantage of every thing, much more of ſo conſiderable an opportunity to unite all our ſtrength for God, as a Death-Bed brings vvith it. All that hath been ſpoken is deſigned againſt truſting to the Extreme unction of a Dying Repentance, juſt then begun.

3. H…ave before reſolved upon that tendereſt Doctrine, that it is poſſible among all the unhappy circumſtances of a Dying-Bed, there yet may be this true Act of the Underſtanding, Will, and Affections turning to God; and if there be this, it vvould be the ſame and alike, hovvever theſe circumſtances alter, and then it excels thoſe temporary amendments undertaken p. 48in the freeſt times of life. But becauſe it is but poſſible and ſo almoſt impoſſible, ſo unhappy a Caſe, (as not to have repented till juſt vve dye) ſhould fall out ſo happily, the intention of this Diſcourſe ſtands good notwithſtanding.

4. I acknowledg, the choice of the Soul can never be ſo free, but it muſt be ſubject to infinitely the moſt worthy and preponderating conſiderations: of the love and goodneſs of God, the Redemption of Chriſt, the greatneſs of eternal Happineſs moſt indearing on one ſide; of the fear & terror of the Lord, the loſs of a Soul, everlaſting perdition, moſt perſwaſwe on the other ſide, ſo that if a man cannot be free in his choice of Religion, except he chooſe it without the force of any ſuch conſideration, he can never be at all free, for theſe are on all ſides of him: And further, there is always the ſupreme motion of the Grace of God, vvhichwhich does not leſſen, but ſteer and exalt the freedom of the Will tovvards God.

The difference then betvveen true and falſe Repentance in this particular is the ſame, that is betvveen juſt and rational conſideration of all the motives of Hope and Fear: And the hurry of them moving us not intellectually, but as a Tempeſt, or vvith the force of a meer Engine. 2. Betvveen the higheſt reaſons carrying the chiefeſt force, and leading along vvith them the lovver ones, and the lovver doing all vvithout the higher, for vvant of vvhichwhich they are Senſual or Helliſh. 3. Betvveen the government of meer Providence, and of the Spirit of God. 4. Betvveen the Repentance of …ain, Eſau, Saul, Judas, and the Repentance of Da…id Manaſſeh, Peter, and Paul.

p. 495. I acknowledg the firſt preparations of the Soul by God for himſelf, may be with a great deal of noiſe and confuſion; Clouds and Darkneſs are the Duſt of his Feet, Storms go before him to prepare his …ay, while theſe laſt; there cannot be a ſerene calm Act of the Soul, and he that doth not live till he hear that ſtill voice, in which God is, is in great danger of being loſt in the Storm. But if out of this darkneſs, and confuſion, a holy and gracious ſettlement proceed; it is not the worſe for being ſo introduced, but is agreeable with the uſual method of God.

The fourth Head I propoſed, is to weigh the Repentance of the crucified Malefactor againſt our common Death-Bed Repentances, which duely performed will be of great force againſt preſumption, rather than miniſter it any confidence.

For we ſhall find ſo much gathered together, and preſſed down into it, that as Jewels have their riches in a little room, ſo his ſhort life of penitency had an age of Repentance in it.

It is ſo compoſed of extraordinaries, that it can give very little encouragment in ordinary Caſes, except juſt thus much; that Repentance at Death is no abſolute impoſſibility.

1. Let us obſerve how his Repentance look'd to the ſeveral parts of repentance; for though it had but little time in this World to breath in, yet with extraordinary diligence, it was buſie in all the great, and moſt concerning points. Yet I account this of the leaſt remark in the Hiſtory of his Repentance, becauſe it is eaſily imitable, That in which it excelled was the Evidences of ſincerity it carried.

1. Yet take notice of his ſenſe and acknowledgment p. 50of Sin, which was not only a confeſſion ofMagnum est poenitentiae ſig▪ num in poena ſua acquleſcere. Grot. in locum. words, but of his very ſoul, for ce…iberating things in a moment, he pronounced▪ himſelf worthy of the condemnation, and puniſhment he endured. I confeſs this is not ſo infrequent in thoſe, who have forfeited their lives to Juſtice, but how oft is it rather a formality, than the inward ſenſe of the mind condecently affected? and poſſibly if we look upon the out-ſide of things, we can find no great difference between him and others. Yet it is a neceſſary part of Repentance, The ſacrifice of God is a broken and contrite …ſa. 51. 17heart.

2. In his Repentance lay a lively Faith in Chriſt, firſt reſting upon the principle, and truth of the thing; That Chriſt was a juſt perſon, that he had a Kingdom, and then a particular application to him for mercy, Lord remember me when thou comeſt into thy Kingdom.

3. A quick ſenſe of Eternity ſupplied vigor to his Repentance, an evident ſight of ſomething be yond this World. For what more excites the ſoul, and ſhews it the neceſſity of a gracious change, than an everlaſting condition appearing to it? To this end hath Jeſus Christ brought life and immortality to light, 2. Tim. 1 102 Tim 1:10of which this Penitent made a very full confeſſion; Lord remember me when thou comeſt into thy Kingdom. He ſaw a Kingdom beyond the Croſs and Death.

4. An earneſt deſire to promote and propagate a ſenſe of God into the Hearts of others was the immediate fruit of this malefactors Repentance. He admoniſhes the impenitent Thief on the other ſide, Doſt thou not fear God…? He had ſuch a reverence of God, that he expoſtulates the want of it in the other p. 51as monſtrous and horrid. His deſign was alſo exceeding compaſſionate, as well as pious: For it was an endeavour full of charity, deſirous his guilty fellow-ſufferer ſhould be brought into the ſame condition with himſelf. We want much of the compaſſion due to the Souls of others, becauſe we are ſo inſenſible of the miſery of our own; and taſte but little of the ſweetneſs of Reconciliation and Grace: But when we drink largely out of theſe Fountains, we derive the St…eams upon others, that have flowed upon our ſelves.

All theſe things were evidently much to the purpoſe, if we look upon themſelves; Yet were there nothing more extraordinary in them, we m…ght doubt whether they were any more than the good Mood, into which principles of Conſcience excited by the unhappineſs of his condition might put him: Let us then conſider the evidence, that all this was truely ſupernatural; for I account it no injury to ſo memorable a Repentance to ſuppoſe, that as great and fair an outſide may have fail'd of Paradiſe, into which he entred. But,

2. The acknowledgment he made of Chriſt gives teſtimony to him in two things.

1. That it was made, when Chriſt was under all the infamy, and miſery of a ſhameful, and painful Death, and nothing to make ſuch a greatneſs, as he aſcribed to him probable. Among us that in general Language ſpeak honourably of Chriſt, profeſſions of him are cheap, and prove nothing: But if one bred in Turciſme, or Judaiſme, ſhould confeſs him▪ it would argue much more; yet not ſo much as in this malefactor, who ſaw him in ſo deſpicable a p. 52ſtate: whereas now ſo great a part of the World acknowledging him▪ hath carried him up to Heaven,Acts 1. 9.Acts 1:9 as it were in that Cloud, wherein he aſcended long ago, and hid the reproach of …is Croſs in ſo high a Glory.

To confeſs him in his worſt eſtate, and before any thing of the conſequence was known, vvas veryMat. 16. 17Matt 16:17 great: aaExtrema ſides, ſed non minima. Aug. Serm. 122. de Temp.Chriſt was revealed to him, not by Fleſh and Blood▪ but by God himſelf. Such an Hero…ckneſs is indeed neceſſary to aſſure a Death-Bed Repentance, which had need be as great, as it is late, vvhen men do not live to ſee the ordinary fruits of it.

He that could ſee Chriſt, and his Glory, through ſo dark a vail▪ had his Eyes annointed with that Eye-ſalve; Chriſt ſpeaks of bbAdrem …redendam à ſenſibus remotisſi mam excitatus eſt. Grot..

We find the Apoſtles, vvho had ſeen his miracles; heard his divine Diſcourſes, made long acknovvledgments of him, vvere fearfully ſhaken by thisRev. 3. 18.Rev 3:18 aſſault of the power of darkneſs upon him; even to a deſpair, that he vvas the Chriſt. But vvhile they vvereQuando paſſus eſt omnes diſcipuli deſperaverunt quod ipſeeſſet Chriſt…. A latrone▪ victi ſunt Apoſtoli qui tunc credidit quando il li▪ defecerunt. Aug. in Pſal. 68Ps 68 in a ſwoon of Faith, this Faith with Chriſt triumphed over Principalities and Povvers, even on the Croſs.

We looking upon the things of Chriſtianity in the common Profeſſion of the Nation, It is a hard thing for us to ſee them othervviſe, than that caſts them, as it vvould be for thoſe, that have knovvn nothing but the Religion of Mahomet, Paganiſm, or the Jevviſh Synagogue, to take up upon the ſudden the Doctrine of Chriſtianity againſt their ovvn.

We believing not vvith our ovvn Faith, but vulgar opinion, eaſily make a confesſion of Chriſt; yet oftentimes the povver and ſaving effect of it is far from us, as from thoſe that are ſtrangers to him: ſometimes they that come from the Eaſt, and from p. 53the Weſt, ſit down in the Kingdom of God, when the Children of the Kingdom are thruſt out.

The acknowledgment of Chriſt in thoſe times, was a much fairer evidence, than it can be now; yet without inward Grace was nothing then, much leſs muſt it needs be to us, who have it made ready to our hands by Education and common conſent in it, we muſt therefore the more narrowly obſerve, what Characters the truth of Chriſt imprints upon our Hearts.

2. This acknowledgment was made without anyTanto namque pondere appenſum▪ est, tantumque valuit apud eum, qui novit haec appendere, quod confeſſus eſt Dominum crucifixum, quantum ſi …uiſſet pro Domino crucifixus. Augu. De Anima & eju… Origine. manner of inducement, or temptation to it, from outward advantages, it could poſſibly afford; but rather an increaſe of ſhame and ſcorn was to be expected from it; and that if it were poſſible, he ſhould ſuffer the ſecond time for ſuch a confeſſion, and become of a malefactor a Martyr. Nay further, there was no Dictate of natural conſcience▪, that could incline him to it, for that runs not into the confeſſion of Chriſt, nor is any way quieted concerning former ſins▪ through ſuch a confeſſion; but eyes God only, and moral righteouſneſs: Laſtly no general Tradition prompted him to it, the Jews at that time condemning him. But in us, all applications to Chriſt are ſecuring our ſelves in the common Barque, and keeps us from being cenſured, as prophane, and irreligious perſons. For to dye without any addreſs to Chriſt, is accounted very ungodly, and ſenſleſs of a future ſtate; but to deny him, monſtrous and deſperate. Further Chriſtianity is incorporated with our natural Principles, ſo that they never move, or heave themſelves in us, but that alſo riſes with them.

p. 54Now it is of great importance in the tryal of Sincerity, upon what grounds and motives we do, what we do; and the more we can clear it from inferiour ſprings, the more certainly it is Grace deſcending from above, and reſting upon us.Iam. 1. 17.Jas 1:17

Every one therefore that would juſtifie a Death-Bed Repentance, muſt exceed all common ſorts of Repentance, elſe he cannot enter into the Kingdom of Heaven. Nay he muſt do ſomething, that in the little ſpace of time, he hath to do it in, muſt equal a courſe of amendment of Life, muſt be as great in him, as this Repentance of the Thief.

And do but think, if our Faith were to cut thoſe waves, his was to paſs, to row againſt ſuch a ſtream, to remove ſuch mountains, among how many thouſands there would be found a Faith to do it, we ſhould immediately be ſtopp'd, and ſunk, and caſt away, and loſt. Yet ſuch are they we are to paſs through into eternal life, though of different circumſtances from his.

But after all I will allow it poſſible, there might be a ſecret flaw in this vvhole penitent deportment, vve novv inſiſt upon; and that it far'd vvith him as vvith ſome among us, vvho after a vvicked and debaunched Life fly to the Sanctuary of the Romiſh Religion (as Joab to the horns of the Altar.) To reconciliation… Ki. 2. 28. vvherevvith Hopeleſneſs of any good from that they have ſo long ſinned againſt, and natural ſuperſtition hurry them. So this perſon hearing a great Fame of Chriſt, and obſerving his pretence high, might lay hold upon him in a deſperate Caſe, if peradventure any thing of good might follovv on it: It being very incidental to the nature of man to caſt himſelf upon p. 55Religion, vvhen all elſe fails, and upon one nevv to him, vvhen he hath offended againſt the old one, beyond hope of pardon; vvhence men generally receive this recompence, that Conſcience is put into amaze, having nothing at preſent to ſay againſt it.

And had this been the top of his Caſe, that it had been thus, could it have been ſaving? Nay that it might poſſibly have been thus, though indeed it had been othervviſe, yet this very liableneſs to ſuch a miſtake had unſpeakably abated the rational ſecurity, and ſafety of his condition; ſo that there had remained good cauſe for Conſcience to have miſtruſted vvhichwhich vvay his condition vvould have fallen to Eternity.

3The Third thing therefore, that gave him, and gives to all Ages undoubted Teſtimony of the truth of his converſion, is the immediate atteſtation to that truth, and ſincerity of it, This day ſhalt thou be with me in Paradiſe. Novv that Repentance vvhichwhich enters into Heaven, that paſſes into Paradiſe, not hinder'd by thoſe flaming Cherubs of divine Truth, that vvhichwhich is within the Door, before the Maſter of the Houſe is riſen Luk. 13. 25,Luke 13:25up and hath ſhut it to, that is true Repentance and proſperous, and ſucceſsful, hovv late ſoever. But to knovv that it is true, vvhen it is ſo late, needs a voice from Heaven, or ſomething proportional to it, to verifie it, as is after to be urged.

The laſt thing I take notice of in this Repentance is the unparalellable circumſtance of time, vvherein it vvas accepted.

1. It was in the time of a publick Act of mercy to the World, God was in love to mankind giving his only Ioh. 3. 16. Eph. 5. 25.John 3:16Eph 5:25begotten Son. Chriſt was giving himſelf a… this time. Therefore that there ſhould be an Inſtance and Monument p. 56of this mercy, ſeem'd condecent to ſo great and ſolemn a time.

2. This Penitent ſtood cloſe to that Sacrifice, that was offering it ſelf up to God: He ſtood within the Savour, the Odor, the Incenſe of it. That Sacrifice, that purchaſes men from a vain converſation, that drawes… Pe 18 down all the Bleſſings of Salvation; that therefore the force of it ſhould reach ſo near it ſelf, is not ſtrange: I know no nearneſs of place ſignifies at all. How many ſaw his Miracles, heard him Preach, look'd upon him Dying, without benefit; yet was his preſence alſo, as he pleaſed, full of Divine effects. That therefore there ſhould be an experiment of ſo great a Balſom, juſt as it was preparing, was moſt ſuitable.

3. It was in the time, that Chriſt was triumphing over Principalities, and Powers, and making a shew of them openly upon the very Croſs. ooVicem verſam reddidit Chriſtus diabolo, quemadmodum diabolus depravando hominem abſtulerat de Paradiſo, ſic Chriſtus latronem confitentem erueret de inferno: Ille de interdicto ligno praeſumentem decepit, Iſte pendentem de paenali ligno redemit. Augu, Serm. 122. De Temp.That he ſhould bear off in the Field the prey taken out of the mouth of the proud Foe, was very agreeable to the expectation ſo great a Conquer or raiſes. Coloſ. 2. 15.

But whoever conſiders the Thief on the other ſide not converted, or ſaved, will find cauſe to obſerve: The Salvation of Chriſt doth not ſweep the World, but is rarelier vouchſafed, than we think; That a man may dye without going to Heaven; That the mercy of the Goſpel is moſt arbitrary and ſovereign, chooſing and leaving; That it depends not on humane expectation, or any ſuperſtitious phancies, that have been raiſed about the Croſs of Chriſt; for ſo much appears by one only taken here, the other left, though upon the Croſs together with Chriſt, and near him in the great and mediatory Act; who that conſiders p. 57will not tremble to think of one left in his ſins, falling down into Hell from ſuch a Heaven as Chriſt in his great Act of Redemption.

And although it may be truly ſaid, It was the fault, and negligence, and obſtinacy of the unconverted malefactor, that he did not uſe aright the Grace offered, or the Light vouchſafed him; yet it doth not alleviate the danger, for it ſtill remains very uncertain to whom God will give a Heart to uſe opportunities aright, though they have them from God withNova & inſolita quaedam divinae virtutis efficacia, in exemplum omnibus ſaeculis memorabile, &c. Grot. In locum. Vid. Grot. In locum. an equal liberality, as thoſe that do ſo improve them.

But indeed, the ſupremacy of Grace is here very much acknowledged by all, that a ray of the Divinity of Chriſt with infinite kindneſs ſmote his Soul. I infer nothing from that more improbable, and unneceſſary increaſe aaHier…m In locum.ſome Interpreters give the Miracle, That he was converted after he had joyned with the other malefactor in reproaching Chriſt.

Upon the whole then of this example, let men that would be befriended by a Dying Repentance, examine whether theſe things found in this Example are like to meet upon them. I will not ſay, till there be a time, a fulneſs of time, wherein Chriſt ſhallBeneficium multis modis inſigne & non temere trahendi in conſequentias exempli. Grot. In locum. again dye for ſinners, ſuch a Repentance is not to be expected; but I may ſafely ſay, he that in the obſervation of this example truſts himſelf to a Dying Repentance ſhould ſtrangle his preſumption with this Interrogation, will there ever be ſuch a conjunction, as was here, again, while the World endures?

I come now to the laſt Head of down right Arguments againſt committing our Eternal ſtate to a Death-Bed Repentance.

1. It is againſt all the prudence and providence of a p. 58man ſeeing no man knows what kind of Death he ſhall dye; whether it will afford him the poſſibilities of repenting, how many dye ſuddenly, and in ſo ſhort a Breath, that they have not time to deſire mercy in general, how many of Apoplexies ſeizing upon the very Top of ſenſe at firſt; many by Phrenſies have no rational motion of themſelves, innumerable Accidents (and oftimes made dreadful by the wickedneſs wherewith they have been accompanied) have ſnatch'd away men in a moment. Such are taken a way living and in his wrath before the Pots can feel the Pal. 58 9thorns, before ever thoſe haſty flames of motion towards God blown up for ſuch an extremity can be raiſed. Such are taken in the very manner without ſo much time as to put off the Every-Day. Habit of Sin, like thoſe that were carried out dead in their Coats.Lev. 10. 5.Lev 10:5

And though from the ordinary manner of Dying, vve may hope for the vvarning ordinarily given; yet vve ſee others ſurprized, vvho have had the ſame reaſons of Hope vvith our ſelves; We cannot then vvithout madneſs truſt our ſelves to accident, or boaſt our Pro. 27. 1.Prov 27:1ſelves of to morrow, of vvhichwhich vve knovv not vvhat is vvithin it, ſeeing the future is vvholy concealed from us: They that make a Covenant with death, and are at an agreement with Hell meet with nothing but perfidiouſneſs, Iſa. 28. 18 &c.Isa 28:18when the overflowing ſcourge approaches them, & the ſtorm of Hail rends their refuge of lies. If vve vvere provided againſt all, but one ſingle accident, even that may fall upon us vvith the ruin, that all the reſt could bring▪

Let a man examine, vvhether he can chooſe his Death, and deſign the circumſtances of it, and place every thing, juſt as he vvould have it, and thereby afford himſelf the ſeaſon he thinks neceſſary for ſuch p. 59a purpoſe; But vvho is ſo fooliſh as to undertake this, He that builds upon ground, that is none of his ovvn, is like to have all his Frame overturned at the pleaſure of another; God derides this Folly, vvho hath all things in his ovvn hand, and diſpoſes them vvithout our knovvledg. Go too ye that ſay, To day or to morrow Iam. 4. 13.Jas 4:13we will go to ſuch a place, and buy, and ſell, and get gain: Pſa. 104. 3.Ps 104:3But oh miſerable is he that thinks, as God, to lay the beams of his Chambers, that he builds for his eternal reſt in the Waters, the flovving incertainty of future time; vvherehe hath nothing to do, and overſees the proper Reſt appointed him by God, ſeeing both his preſumption, and his prophane negligence are likely to be puniſhed together. For indeed he that is vvickedly prodigal, of vvhat God affords him, as his, and is bold to entrench upon the future, vvhichwhich is Gods, vvhen he comes to it, finds it full and poſſeſſed already, vvith vvhat God hath provided for it; ſo there is no room for his project, but he periſhes for ever in the diſappointment.

2. It is againſt our Duty, and all the Obligations, that lye on us; For it is as if a man ſhould ſay to God,Odibile eſt apud Deum, quande homo ſub fiducia poenitentiae in ſenectutem reſervatam liberius peccat. Auguſt, Serm. 120. I knovv it is my Duty, and the end of my Life, and the providence thou exerciſeſt tovvards me, that I ſhould novv ſerve thee, and give up my ſelf to thee; But I beg of thee, that while I live, I may live in my luſts & ſenſualities, and vvhen I am to dye and go out of the world, and ſhall have no more time and leiſure for any thing elſe, I ſhall then have nothing to do, but to look towards thee, & beſeech thy favour, and leave my ſins; I deſire thee therefore to ſtay for my Repentance till then, and when I can no longer enjoy the World, then to grant me a Kingdom with thy ſelf, and the fruition p. 60of thy own happineſs: for though I ſhall diſhonour thee in the tract of my Life, yet I will retract it all in a breath. How horribly contemptuous of God doth this appear, how affronting and blaſphemous? and yet this is the very ſenſe of deferring Repentance, till Death.

This is the greateſt immorality and irreligion, for it deſtroyes the reaſon of our Being on earth, whichA… …. 36 is to ſerve our generation, or the courſe of our Life according to the will of God, to glorifie …im here on Earth. It deſtroyes the ſervice, yet flies upon the reward; as ifIohn 17. 4.John 17:4 God were bound to make men happy, becauſe he had made them, and that he had made them, firſt to take the delights he moſt abhorres, to diſhonour him, by deforming his workmanſhip, & violating his Laws, & the good order he hath ſet in the World, and yet after all becauſe he had made them, to give them a bleſſedneſs ſo inſuperably great, that he could find no greater, and by no means to hurt or puniſh them for ſin, though all the Juſtice, that ever was known to man, requires puniſhment of offenders, as much as the reward of Deſert: elſe all Government would be loſt.

Thus therefore to imagine of God is to melt him down, with thoſe great Attributes of Juſtice and wiſdom, into a fooliſh and unreaſonable pity, and only for this end, that there may be a licentiouſneſs in wickedneſs and impiety.

And ſeeing upon the ſame account, all the men in the World may adjourn their Love and Obedience to God to their going out of it; It might come to paſs, that this ſtate ſhould have been prepared only as a Stage for the vices and exorbitancies of men to have p. 61acted themſelves upon, and then they to have removed to Heaven, when as though theſe have large ſcope indeed now, as things are, yet their licentiouſneſs is dayly rebuked by the threats of the Goſpel, by the holy converſations of thoſe, that have left their ſins by Repentance, and puniſhed by an eternal Judgment hereafter.

But who that conſiders the infinite goodneſs and greatneſs of God, that in his hand is our life, and breath, and allour ways, can think it equal, that God ſhould have only the faint and feeble ſervices of a Death-Bed, for all the preſervation and mercy vouchſafed through the courſe of our lives.

Or who can think it conſiſtent with his honour to give men Laws, that point upon the Government of themſelves here, and that he ſhould at ſo general a rate, as the neceſſity of mens manner of living requires, accept of ſuch a commutation, or exchange for the obedience due to them, as a Death-Bed Repentance?

Or leaſt of all, who can believe? that Jeſus Chriſt ſhould come a Redeemer into the World, a Redeemer Ti…. 2. 14.from all iniquity, a purchaſer from a vain converſation, that …e might have a peculiar people zealous of good works; who ſhouldlook for the great day, & his glorious appearance, Rom. 2. 7.Rom 2:7by a patient expectation and continuance in well-doing…; to which he hath alſo tyed them by the moſt ſtrict obligations, that created nature is capable of, and yet that this in a manner ſhould be wh…ly fruſtrated, even in thoſe ſuppoſed to be redeemed by him.

How ſhall ſuch a man then be able to look God or Jeſus Chriſt the Saviour in the face, that hath but juſt begun to acknowledg him by ſome weak devotions p. 62to him, extorted even of neceſſity, and given the bulk of his time to ſin, that ha…h ſacrificed the male… Mal. 1. 14.Mal 1:14 of his flock to luſt, and even with impious deſign kept the corrupt thing for God,

3. If we truely underſtand the nature of Repentance, and that it is the gift and Grace of God. It is,

1. A great preſumption upon that Grace, to think we can call it down from Heaven at our own need, who have offered ſo much injury to the motions of it, vouchſafed in the time of our life; we do not conſider, that this Grace deſignes its own Glory, and teaches to live Godly, righteouſly, ſoberly, now in this preſent world, and therein to wait for the manifeſtationTit. 2. 13.Titus 2:13 of everlaſting glory, and thus we are to: ſeek for honour, Rom. 2. 7.Rom 2:7glory, and immortality.

Now that they that have bidden defiance to thisforeign. Phil. in Allego. Grace ſo long, ſhould bring it down from the Clouds in their dying moments, to convey them to Happineſs, is to make ſo cheap of that infinitely precious goodneſs, that whoever aright conſiders the Caſe, muſt needs infinitely abhor the thoughts. Yet this is the neceſſity of ſuch mens condition, that they muſt either think themſelves worthy thus to beckon the Grace of God, or they muſt periſh for ever. They enter then a conteſt of precedency and ſuperiority with this Grace, and decide againſt it: That it is fit for that to ſtoop and humble, yea to proſtitute it ſelf, rather than they ſhould be for ever miſerable: yea rather than they ſhould have been obliged to a holy Life.

2. It is for a man to deſire God, to miſtime his grace, for the ſeaſon of it is the preſent offer in the Goſpel. Now is the time accepted, now is the day of Salvation. It2 Cor. 2. 6.2 Cor 2:6 p. 63is to deſire God to give him a Spring in Autumn, or Winter, when the time of the patience of God is over, to expect the Salvation of God, now God who hath with infinite wiſdom and equality weighed outEccl. 3. 11. and 9. 12. Luk 19. 42.Eccl 3:11Eccl 9:12Luke 19:42 times and ſeaſons, and made every thing beautiful in its time, doth not reverſe his own appointments to ſerve the folly of man, who have not known their times, and the things of their peace in their day.

For can it ſeem reaſonable, that mountains ſhould remove out of their places? and rocks wander fromIer. 8. 7. Eccl. 9. 12Jer 8:7Eccl 9:12 their ſituation? that man more unintelligent, than the Swallow and Crane that obſerve their appointed times, might not be inſnared by the evil times that fall ſuddenly upon them: He that truſts then to ſuch a Repentance, doth, as it were, reſolve to be ſaved by miracle, or elſe periſh.

3. Men do not conſider the Jealouſie of God, norHeb. 3. 9, 10, 11.Heb 3:9Heb 3:10Heb 3:11 are afraid of his oath againſt them, that harden their hearts and do not hear his voice to day; ſo that ſome, who have trifled with the Grace of God, ſeek him early and do not find him. The Iſraelites that ſaid, VVhither Deut. 1. 28. …Deut 1:28ſhall we go up, when they were commanded to go up, and poſſeſs the land, when they would have gone up afterwards and fought for it, were rejected by God. So in Zechary, God gives account of that great judgment of their Captivity, concerning which though Moſes, Samuel and Job had interceded, he would not have heard. As …hen I cried they would not hear, ſo it came to Zec. 7. 13.paſs that they cried, and I would not hear.

Many fail of the Grace of God that prophanely ſell their Heb 12. 16, 17.Heb 12:16Heb 12:17Birth-right for a tranſitory ſatisfaction, and find no place for their Repentance, or of Gods Repentance in favour towards them, though they ſeek it carefully, and p. 64with tears. While men are buſie in fulfilling the corrupt deſires of their ſinful fleſh, and make ſlight of the mercy, that ſo freely preſents their ſouls, a ſilent decree paſſes againſt them; that though it makes no noiſe in their ears, yet ſeals them in blindneſs, and hardneſs, ſo that their ſouls are for ever cloſed therein: for who can open what is ſhut by ſo powerful and awful a Hand?

4. It is impoſſible to a man to dye with good compoſure of mind, that truſts to a dying Repentance; for let the Caſe be thus ſtated, That Repentance, which will not inable a man to a Holy Life, is not ſaving; ſuppoſe a man then in a dying ſickneſs, making great acknowledgment of ſin, full of reſoutions of leaving ſin, and this man recovering and performing nothing, but ſliding back into the former vvretchedneſs of Life; this Repentance hovvever ſerious, and earneſt it ſeemed, vvould not have ſaved him, if he had died; he had periſhed in his ſins, and his falſe Repentance together: For that his Repentance vvas truely inferiour to his ſins, appears, in that aſſoon as ever that is over, vvhichwhich gave it a ſeeming advantage, his ſins throvv off that Repentance: but true Repentance alvvays overcomes, that Repentance thereforeRev. 2. 7, &c.Rev 2:7 could not be true.

And if Repentance be falſe and counterfeit, there is no amendment of it in Eternity; vvhen once theLuk 13. 25.Luke 13:25 Maſter of the houſe is riſen up, and hath ſhut to the door, there is no entrance: vvhile the foolish Virgins too lateMar. 25. 3, &c. underſtanding the error of oyle in their lamps only, and not in their veſſels vvent to correct it, by buying oyle, t…ey were shut out and no knocking povverful enough for their admiſſion.

p. 65Yea though a man may ſeem to be well quicted, and comforted, and to have the teſtimony of the Spirit of God, yet all this may be but a deluſion, and Sathan in an Angel of light; for though they that have2 Cor. 11 14.2 Cor 11:14 truely this teſtimony, may be ſuppoſed to know it is that true ſpirit; yet they that have it not, may have ſomething, they ſo ſtrongly imagine to be it, that thereby they may be deceived. This teſtimony therefore muſt be proportionable to the aſſurance, this dying man had from Chriſt; elſe even a man that dies ſafe, muſt dye in ſuch an unexpreſſible torment of mind, that it had been much better he had enjoyed no ſuch ſeaſons of ſin, than only endure that. And who can preſume ſo upon God, as to promiſe himſelf ſuch a train of miracles to carry him not only to Heaven, but without thoſe Agonies of horror that are like Hell, after ſo long impenitency.

Thus on all ſides it is moſt neceſſary for every one to repent while he may behold the truth of his Repentance in the ordinary fruits of a holy Life; and ſee himſelf in all the circumſtances of temptation, change of condition, varieties, which Life and the courſe of it carry along with it: For that is often by …ength of time caſt up, and appears upon the ſurface, that lay concealed at the bottom, till ſuch a concurrence of things gives it the advantage to riſe.

I underſtand nothing that can be objected to this laſt Argument I have uſed to diſable the confidence in ſuch a Repentance, except this,

It may be ſuppoſed, the Repentance that is full of paſſionate and affectionate motions towards God, though amidſt the fears of Death may be good, till it be blotted out by returns to ſin, and therefore if it be p. 66taken in the juſt time, while it is good; that is, if a man dies before it be reverſed, it may ſerve the great purpoſe of eternity.

This Suppoſition I muſt confeſs hath a ſeeming countenance from that particular place, Ezek. 33. 12. The righteouſneſs of the righteous ſhall not deliver him in the day of his tranſgreſſion; as for the wickedneſs of the wicked, he shall not fall thereby in the day that he turneth from his wickedneſs.

But if the ſcope of Scripture diſcourſe in general, or the very ſenſe of morality be taken in the Caſe, no man may truſt ſo great a weight here; For Chriſt looks upon the ſtony ground with the ſame Eye, while it Mat. 1…. 20, 21. Mat. 7. 26▪Matt 1:20Matt 1:21Matt 7:26receives the word with joy, as when by and by it is offended; and it was therefore truely no better at firſt than at laſt. The Houſe that is not founded upon the Rock, is as ill founded in the calm, as in the ſtorm, only the ſtorm diſcovers what it was. Morality it ſelf requires a better rooting of virtuous Habits, than that they ſhould be ſet only in looſe ground, thrown up by extremity of condition, and not in the ſoil it ſelf.

That Repentance which will not bear the trial of time, will much leſs ſuſtain the teſt of Eternity, wherein every thing that ſtands, muſt be ſolid and ſubſtantial, Things that ſuffer the loſs of themſelves, when they are tried by mans day will ſuddenly be conſumed by the hotter beams of Gods.… Cor. 4. 3:

That hath need of good nealing, that muſt undergo an eternity, and have all advantage of con…ction, that muſt be laid up for ever; which the ſhort moments of a Death-Bed without a miraculous aſſiſtance will not allow. The fruit of it generally like that Haſty-ripe, perishes while it is in the Hand, This RepentanceIſai. 28. 4▪Isa 28:4 p. 67gives up the Ghoſt, aſſoon as it is born.

Now as for that place in Ezekiel, ſo much vexed with controverſie, I do not think it convenient for me, to intangle a Diſcourſe intended wholly for practice with the perplexities of it.

Only I am concerned to ſhew, that it doth not afford the favour ſuppoſed to this kind of Repentance. For firſt, We muſt not miſtake the day it ſpeaks of, as if it ſignified ſo ſtrait a compaſs of time, as a day, but that ſeaſon wherein either the righteous man waſts and deſtroyes his righteouſneſs; or a ſinner overcomes his vitious cuſtoms and inclinations, neither of which are uſually done on the ſudden. Secondly, the turning from wickedneſs intended is certainly a ſincere and impartial one, and not ſuch as we have rendered this dying Repentance ſuſpicious to be. Thirdly, it muſt be juſtified by a walking in the Statutes and Judgments of God, and doing that is right; that is, by a continued Reformation, which will leaſt agree to this Repentance, and therefore this place of Scripture will not protect this ſuppoſition, but rather damns it.

Having now in the foregoing Diſcourſe, in a practical and perſwaſive way, endeavoured to engage men to a timely Repentance, by ſetting out the hazard of a late one: I have thought it yet neceſſary, to make the ſtate of the whole Doctrine, as exact as I can, by conſidering whatever might with fair appearance of Scripture-reaſon call into queſtion and ſcruple, what I have grounded my perſwaſions upon.

I will therefore, as a ſupplement to all I have ſaid, Firſt recollect what I have intended all along. And p. 68then caſt all, I can poſſibly ſuppoſe againſt it, into Objections and Anſwers, that by cloſer attention to the Caſe it ſelf, every one, that will be at the c…ſt to conſider it, may be convinced to the main end, viz. A preſent Religious Life.

1Firſt then I make it not the queſtion, Whether a true Repentance, how late ſoever, be a Repentance to Salvation?

2Nor Secondly, Whether God hath reſerved it to the Prerogative of his Grace, to give a true Repentance at laſt?

3Nor Thirdly, Whether a Repentance that is true and ſincere, though but in the ſeeds, being ſurprized with a Death-Bed, may not then break out and ſhew it ſelf more fully?

4Nor laſtly, Whether a man that hath the light of the Goſpel brought to him, but juſt before his Dying condition, may not expect the Grace of God working with it then, even as in the freer times of Life?

All theſe I do with great confidence acknowledg, the ſubſtance of what I have ſaid againſt a Death-bed Repentance, will be compriſed in theſe following Aſſertions, which I reſtrain vvholy to men, that have lived under the light, and exhortations, and applications of the Word of God, vvith all uſual Freedom; and yet have not begun ſincerely to repent, till they come to dye.

The Firſt is, That a Death-bed Repentance hovv fair ſoever, it may appear, hath yet the greateſt Doubt imaginable upon it, vvhether it be true.

The Second, There is greateſt reaſon of Fear, God vvill not give his grace to ſuch a dying man, to repent▪

p. 69The third, That a Repentance at Death is not that general Repentance, the Scripture diſcourſes of, makes promiſes of pardon upon, offers the aſſiſtances of the Spirit to, enjoynes the Duty of, with ſo many preſſing commands. For that Repentance immediately to be begun is ſuppoſed to govern a following Life. It muſt therefore be an extraordinary, and miraculous Repentance if true.

Laſtly, That it is therefore againſt all rules of Piety and Prudence, by miſpending Life to caſt our ſelves upon the neceſſity of Repentance at Death.

This, I ſay, is the ſubſtance of what I have deſigned all along, & which I would now further clear, and vindicate from theſe following Objections.

Object. 1 Objection 1. Doth not the Parable of calling ſomeMat. 20. v. 1. &c.Matt 20:1 Labourers into the Vineyard at the eleventh Hour, imply; That God doth in ordinary convert ſome at the laſt Hour, as well as ſooner?

Anſw. Anſwer. The main ſcope of Parables is only argumenta…ive, and ſo far as the ſcope of that Parable relates to this Caſe; It is no more, than what I acknowledg, That God gives eternal Life to true Repentance, if true, at laſt, even as to the firſt and earlieſt Repentance. The reward being to all of Grace and not of Debt. It is alſo to be conſidered, there remained an Hour of working, repreſenting rather old Age, than a Death-Bed, if the colours of a Parable prove any thing, and ſo are rather againſt this Repentance, than for it.

Obj. 2 In the Second Objection, I ſuppoſe men taking Sanctuary at infinite mercy and power in this manner.

Although no thought of man can reach the mercy, that accepts or gives Repentance at the laſt: yet p. 70mercy being as much above our thoughts, as the Heaven above the Earth, what can we define concerning it? And though there are ſo many circumſtances of impoſſibility, according to our meaſure of things; Yet the things that are impoſſible with men, with God are poſſible; for with God all things are poſſible: how can we then determine in this Caſe? Can we by ſearching find out the Almighty in his Mercy and Power? Can we find him out to perfection? It is high as Heaven, what can we do? It is deeper than Hell, what can we know? The meaſure thereof is longer than the Earth, and broader than the Sea.

Anſwer. Now becauſe in this Objection, the ſinews of allhope and expectation from this late Repentance meet; I will indeavour to give the moſt punctual Anſwer to it. And though I know after all, that is, or can be ſaid; men will not quit it. Yet I ſhall reſt upon this Anſwer, as my laſt reſolution of this Caſe; and by it raiſe the diſſwaſions from a truſt in ſuch a Repentance to the height, the greatneſs of the hazard appearing moſt fully from it.

In general therefore it hath been noted, The queſtion is not whether God accepts a true Repentance, how late ſoever, but whether God will give a true repentance ſo late, and herein the queſtion is not of the limits, the abſolute limits, of infinite mercy and power; But what limits it hath ſet to it ſelf? and what ſeaſons it hath limited to us? and whether according to theſe a Death-Bed Repentance be not almoſt, if not altogether an impoſſibility? I'le therefore lay down ſeveral degrees of impoſſibility, notwithſtanding infinite mercy and power, that muſt neceſſarily abate the irregular confidence of ſuch a repentance, and p. 71under one of them I ſhall be bold to place it.

1. The higheſt degree of impoſſibility is, of thoſe things, that are utterly and abſolutely impoſſible with God, becauſe they are irreconcileable with his Nature, and ſuch wherein if they were; he muſt deny himſelf, which he cannot do. For though there is nothing above God, not ſo much as any goodneſs, or righteouſneſs abſtracted from himſelf, that ſhould give him Law; Yet he being himſelf that ſupreme goodneſs and righteouſneſs, He is a Lavv to himſelf; His nature is his ſupreme and inviolable Lavv; And his Will ſtands alvvays even vvith his Nature; For his Will is himſelf reciprocal vvith his Nature; And all his Actions keep perfect correſpondence vvith his Will. Upon this immutable reaſon God cannot lye, he cannot do any thing weak, or that argues imperfection: He cannot but be righteous in all his vvays, & holy in all his vvorks. Upon this reaſon alſo he cannot he will not acquit the guilty. He cannot he vvill not ſave or make happy men in their ſins. God himſelf ſpeaks this ſenſe. Ezek. 18. 31, 32. and c. 33. 11. As I live ſaith the Lord, I have no pleaſure in the Death of him that dieth, why will ye dye? Turn your ſelves and live ye. As if he ſhould ſay, except ye turn, all my mercy can do you no good. For ſuch a mercy vvould not be a mercy, but either a fooliſh ſoftneſs, or looſe indulgence to ſin. Such a povver vvere not a povver, but an impotency, or turning all things to confuſion. Theſe therefore are as inconſiſtent vvith God, as Folly, Imperfection, Sin. The Goſpel, the higheſt diſplay of mercy reſts upon this principle, being not a Salvation of men in ſin, but a moſt effectual redemption of men from ſin. Of all that God can be ſuppoſed to p. 72do for men, there is nothing more impoſſible than this, more repugnant to all the true ſenſe of man, more overthrowing of the undertaking of Chriſt, more contrary to the nature of true Happineſs. An opinion of the damned in Hell being annihilated, or recovered to Holineſs and H…ppineſs after ſome Ages of torment, were a high probability compar'd with this. He that can tempt himſelf to believe this, may believe any thing, and needs no confutation, but his own unreaſonableneſs. Againſt this I have been thus large, becauſe it ſecretly lurkes in mens Hearts, that God may ſave them without ſo much ado about Faith and Repentance▪ though being afraid to ſpeak a thing ſo monſtrous, they di…guize it under the pretence of a faint Repentance at laſt.

But from what I have ſaid, It is plainly to be inferred, Firſt, That ſome things which God cannot, will not do, are not the reproach either of his Mercy or Power, but the Glory and Greatneſs of both. And this; that He neither can, or will ſave men without ſincere Faith and Repentance (that is without a recovery to Holineſs) is one of theſe things. The Death-bed Repentance then, that is unto Salvation, muſt without all diſpute be a ſincere change from ſin to Holineſs.

2. There is an impoſſibility, that ariſes from the peremptory, and abſolute, and irrepealable determination of the Will and Counſel of God concerning any thing, In this degree of things I account, aaI cannot acquieſce in the expoſition of the learned Dr. Hammond in his Annot. concerning theſe two Caſes.the unpardonableneſs of the ſin against the divine Spirit. The unrene…ableneſs of total Apoſtates from Chriſtianity to repentance. The impoſſibility of repentance after this Life: Now though thoſe carry not their own evidence of p. 73being inconſiſtent with the Divine nature, as the former; yet the declaration of ſupreme pleaſure againſt them is ſo effectual, that we muſt needs look upon them, as impoſſible. And we may ſee a great conſent, a high congruity between the things themſelves, and the determination of God concerning them, which reaſons are yet clearer with God. For in the ſin againſt the Holy Ghoſt there is ſo mature, ſo perfect, ſo concocted a wickedneſs, ſo high a contumely againſt the God-head it ſelf, that it is very irreconcileable with either Repentance, or pardon. The total Apoſtacy from Chriſtianity, and the evidences of it mentioned Heb. 6th. from the very nature of the Caſe appears irrepairable, becauſe there is no other or higher Grace, than that of the Goſpel, for the Apoſtates to remove to, no more ſacrifice for ſin, nor are there any higher Evidences of that Goſpel, than thoſe he is ſuppoſed to revolt from, and no more perfect Acts of contrariety to the Goſpel, than the crucifying the Son of God afreſh and putting him to an open ſhame, the doing deſpite to the Spirit of Grace, the treading under foot the Son of God, and counting the Blood of the Covenant an unclean thing, in the paralel place. Heb. 10.

Beſides all other reaſons the unchangeable ſtate of Eternity is ſo conſolidate with, ſo fixed into our very Being, that the perpetuity of it is very accountable to our Reaſon.

From hence then, we derive thus much farther againſt a Death-bed Repentance; Firſt that ſome things, wherin we cannot find an expreſs impoſſibility in their nature, are yet made ſo by Gods abſolute reſolution concerning them; into the reaſon of which he alſo is pleaſed to give us ſome light: And that many expreſſions p. 74of Scripture (as, They ſhall ſeek me early but ſhall not find me, the Parable of the fooliſh Virgins, with many others) make this Repentance very dangerous, with which alſo the very reaſon of the Caſe concurres; Yet not amounting to this kind of impoſſibility.

3. There are ſome things impoſſible according to the Rules, and general Laws of the Creation, and Government of the World, which we call Nature, and which Rules, infinite wiſdom and power hath ſo preſcribed to it ſelf, that he hath yet reſerved to himſelf freedom to ſhew himſelf above them, as Founder and Lord of Nature.

Thus it is impoſſible for the Sun to ſtand ſtill, to raiſe the Dead, that the Fire ſhould not burn: That is, It is impoſſible at all times, but when infinite Power is pleaſed to be ſeen riding in the Heavens, far above all Nature, that is, when he is pleaſed to work Miracles: ſuitable to theſe Laws of the firſt Creation, there are alſo Laws of the new and ſecond Creation, The Redemption of Chriſt.

It is true, the new Creation, compared with the old, is ſo far as it is new, All Miracle. Such is Righteouſneſs Rom. 4. 6Rom 4:6without works; Regeneration, ſuch is the Incarnation; the Reſurrection. Even as the firſt Creation and dayly Preſervation are Miracles compared with that nothing, out of which all things were drawn, and are ſtill upheld.

Yet this very miraculous Frame of the Goſpel is bounded vvith certain Lavvs and Rules, and vvhen theſe are tranſcended, it is a Miracle in this miraculous ſtate of things.

Novv all Inſtances of miraculous povver are rare p. 75and extraordinary, and the reaſons of them, vvhen they have been, have alvvays been great and ſolemn; and vvhen they have been more plentiful in any Age, the Reaſons have been great for that alſo. And in Miracle it ſelf, there hath been alvvays regard to the natural ſtate of things. Miracle hath for the moſt part lifted up Nature only, vvherein it vvas either decayed, or not planted ſo high, as the very effect to be vvrought, and juſt then deſigned; not minding the flouriſh of it ſelf, but the main Intention only: vve read of no other circumſtances but thoſe of ordinary mortality, into vvhichwhich they that vvere raiſed from the Dead in Scripture vvere exalted; only that they vvere raiſed to Life.

In the nevv Crea…ion, ſo much of the old, as vvould ſerve in it, is generally taken in; and the conſtitutions, that vvill agree vvith the deſign of Grace are upheld for the moſt part; as vvere eaſie to manifeſt. Divine Inſpiration did not diſanul the natural temper of the Prophets or Apoſtles; but they are eaſily obſervable in their vvritings. Converſion doth not deſtroy, but ſanctifie and renevv nature. For vvhat doth all this ſerve? but to ſhevv, God does as little, as may be, decline from the firſt Model of things, His Wiſdom ſo deeply contriv'd.

Further, the nevv Creation in all things excelling the old; as the vvhole ſtate of it is never antiquated by a higher Revelation, ſo the Lavvs of it are ſeldom exceeded by any thing extraordinary; yet I acknovvledg, Inſtances there are of extraordinaries, even here alſo.

The Apoſtleſhip vvas in a manner vvholy miraculous, yet the calling of the Apoſtle Paul vvas ſomething p. 76higher than that; for vvhereas the Tvvelve were trained, and educated in the diſcipline and converſation of Chriſt; and expreſs care in the ſurrogation of one into the place of Judas, vvas had of ſuch a preparation,Acts 1. 21, 22.Acts 1:21Acts 1:22 yet St. Paul was ſuddenly born into that high Function and Authority, into which they were gradually admitted. But the reaſon alſo was very high, That there might be ſo great a proof of the power of the Goſpel, as a Perſecutor and Blaſphemer preaching that Faith, he had ſo notoriouſly perſecuted; and onActs 9. 20 21, 22, 31. … Galat. 1. 23, 24. 1 Tim. 1. 1▪ foreign.Acts 9:20Gal 1:23Gal 1:241 Tim 1:1 the ſudden, that it might be without the ſuſpition of a confederacy.

His very Converſion was a ſuperabundance of Abundant Grace: He was not only in a deep humility of expreſſion, but in the thing it ſelf, one of the chiefeſt of ſinners ſav'd by Chriſt: His ſin had been the un pardonable ſin, had not ignorance abated it.1 Tim. 1. 15 v. 13. v. 16.1 Tim 1:15

But upon that ſolemn account he obtained mercy; That in him Jeſus Chriſt might ſhew forth a pattern of all long ſuffering.

This of the dying Malefactor, I eſteem of the ſame kind, and the reaſon was extraordinary, as I have before obſerved.

I have now thus fully diſcourſed this particular, becauſe it brings me to the ultimate Reſolution I can make of this Caſe; that is,

A Death-Bed Repentance whenever it is true, is a Grace and Favour vouchſafed to the Soul, in which it is found, above the ordinary and general Grace that gives Repentance. For it is above theſe four great Rules of the Goſpel, wherein alſo the fundamental nature of things much conſpires.

1. That God is jealous of the Glory of his Grace, p. 77and gives it by the ſame rule, he preſcribes to us. To day, while it is called to day, hear his voice.

2. God attempers his Grace to the ſtate of mans ſoul, ſo as not to to permit to ſuch a long hardning, and accuſtomedneſs in …in, thoſe whom he intends to convert.

3. The Ingenuity and Freedom of the ſoul neceſſary to Repentance is not ordinarily poſſible, amidſt the fears and neceſſity of Death.

4. Fruits meet for Repentance, and amendment of Life, and the glorifying God upon Earth, by a holy converſation are univerſally required. Such a Repentance then muſt be proportionable to a Miracle, a miracle in Grace. Now Miracles are ſeldom, and not but upon ſuch reaſons as exceed the value of thoſe Rules (at leaſt) in that Caſe, wherein they are overrul'd; reaſons of greater eminency than what daily fall out, but it is a daily reaſon, that men muſt either repent or periſh. Such Repentances therefore are very rare, and doubtleſs when they are, God gives a luſtre to the reaſons why they are; In ſuch a meaſure, that men may ſay, Here is the finger of God, ingraving his wiſdom upon his work. And with ſuch a freedom as our Saviour expreſſes. Luke 4. 25, 26, 27.

The practical Concluſion then from hence is this, It is as preſumptuous a boaſt for a man to think, HePro. 27. 1.Prov 27:1 ſhall repent when he comes to die, becauſe the mercy and power of God are infinite; as for him upon the ſame accounts, to leap into Seas, or roll himſelf in Flames, without fear of danger.

Nay, It is ſuch a kind of prophane Inſolency, asGen. …. 23 Pa…us in locum. ſome Interpreters give that of Lamech to be, T…ough I ſhould ſlay a man in my anger, or a young man in my ſenſe p. 78of an injury, Yet if Cain notwithſtanding his murther, was ſecured by a ſevenfold vengeance from God upon him, that ſhould ſlay him, I ſhall be ſecured in mine, by a vengeance ſeventy ſevenfold. Thus men ſay, if ever any one for all an irreligious life, was preſerved from Hell by a Repentance at laſt, I need not fear, but I ſhall: Both agree in a bold claim of the ſovereign actings of God for their own ſafety in ſin.

4. Below all theſe impoſſibilities, As in nature there are great difficulties, that are not uſually overcome, and yet in things poſſible without a Miracle; ſo there are alſo in Grace. Our Saviour tells us, It is eaſier for Mat. 19. 2…, &c.Matt 19:2a Camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven. His prejudices and prepoſſeſſions are ſo many, his temptations & intanglements are ſo great. The Prophet ſaies, Can a Blackamore Ierem. 13: …Jer 13change his skin? or a Leopard his ſpots? then ye that are accuſtomed to do evil, may learn to do well. All delaied Repentances are very uneaſie; ſome Divines obſerving few Converſions after the fortieth year of Life. But of theſe, though all men ought to apprehend the danger: I ſhould ſay, (that no man might be inſnared) as our Saviour ſpeakes in theſe Caſes, The things impoſſible with men, with God are poſſible.

Object. 3 Objection 3. But according to this ſtate of the Caſe, What ſhould a Dying man do, that hath not yet repented? Should he expect a Miracle, or do nothing through deſpair?

Anſwer. Anſwer. Have ye not read, what David did when he was an hungred and had need? He adventured over Laws, and was blameleſs: If any man feel the neceſſities of a Soul periſhing, let him lay hold upon Mercy and Grace to help. There is a Faith in this p. 79Caſe, like the Faith of Miracles, that removes mountains, and divides Seas. He that can receive it, let him Mat. 19. 12Matt 19:12receive it: But let every man take heed, how he falls into theſe neceſſities; For multitudes not having theHeb. 11. 29.Heb 11:29 right Faith, like the Egyptians, aſſay this, and are drowned.

It is a very hard thing to diſtinguiſh between mirum, and miraculum, a wonder, and a miracle; ſo is it between a ſaving Faith, and Repentance that may have wonderful effects, through the conviction of a Death-Bed, and this true ſaving Faith, this Faith of Miracles; and for any thing I know, Eternity only can make a man ſafe concerning it, and ſure that he had it. Doubtleſs many like Joab periſh, catching hold of the horns of the Altar.

Obj. 4 Objection 4. But what? If men having made a profeſſion of Religion, have done many things religiouſly and ſoberly, and yet through the prevalency of ſome luſts, it appears they have not truely repented? may not the converſation they have had with Religion, ſo prepare things, that their Repentance may be diſpatched in the inſtants of Death?

Anſw. 1 Anſwer 1. It is dreadful to conſider, how the unhappy pleas of ſome upon ſuch kind of accounts recited by Chriſt, are alſo rejected by him. Many ſhall ſay Luk. 13. 2…, &c. Mat. 7. 2….Luke 13:2Matt 7:2in that day, Lord, Lord, have we not eaten and drunk in thy preſence, and thou haſt taught in our ſtreets? In thy Name have we caſt out Devils, and in thy Name done many wonderful Works. Yet he ſhall profeſs unto them, I never knew you, Depart from me ye workers of iniquity▪

Beſides all the Doubts already inſiſted upon, ſuch men have made a cuſtome of deluding Religion, and have great cauſe to fear they ſhould do ſo at laſt.

p. 80God alſo is ſo provoked by ſuch, as have long tempted Heb. 3. 9, 10.Heb 3:9Heb 3:10him, proved him, and ſeen his works, and yet erre from him in their hearts, and do not know his ways, that he comes to his oath againſt them.

Anſw. 2 Anſwer 2. But leſt this ſhould diſcourage and ſuffocate all motions after God, either in Life or at Death; and they ſeem in as good condition, that never mind Religion, as thoſe that do: I add,

Any good thing found in men, either in their Life or Death, though it have not the worthineſs of Repentance to Salvation, yet ſhall certainly have its reward in mitigations of puniſhment; which conſideration fully explained at the Day of Judgment will aſſoyl many of this ſort of Doubts concerning the ways of God. I believe thoſe very early ſeekings of God, notwithſtanding which, he is ſaid to laugh at the Deſtruction of thoſe, from whom they come, when they have firſt ſerved the gloryings of Juſtice, obtain leſſenings of Pain: as conquered Enemies, after they have been led in Triumph to wait on the Conquerors glory, may have even that ſervice recompenſed with a more compaſſionate captivity.

Anſw. 3 Anſwer 3, If there have been ſolidity and ſincerity in any religious Exerciſes in the time of Life, whereby the Heart by the Grace of God is prepared for further Grace; as very often Converſion is by degrees: It is hopeful God may uſe Death, as a ſeaſon of compleating his work; yet this is to be regiſtred among the ſeldomer diſpoſes of God, and both thoſe preparations, and the complement of them is under the caution of our Saviour: Strive to enter in at the ſtrait-gate, for many, I ſay unto you, ſhall ſeek to enter▪ Luk. 13. 24.Luke 13:24and shall not be able.

p. 81Obje. 5 Objection 5. Is it not at all times a great Folly, to promiſe a to morrow to Repentance? how long ſoever we may live after that to morrow: becauſe we daily harden through the deceitfulneſs of ſin. Is it not alſo always a curious point, and that requires a great jealouſie over it? Whether our Hearts are at any time ſincere in returnes to God? Is it not laſtly, always to be fear'd, leſt our to day, the time of Grace ſlip from us? Why then are the dangers placed ſo induſtriouſly upon this Repentance at Death?

Anſw. 1 Anſwer 1. Firſt as concerning the time of Repentance, It is to be acknowledged; Every man, that is come to the ſtrength and fixedneſs of his underſtanding, to the poize and inclination of his Will and Affections, to the habit and cuſtome of his Life and Actions, and hath not determined for God; hath great reaſon to fear, leſt as there is a deep print of the high hand of Nature upon his unconverted ſtate, ſo there ſhould be a ſeal of Juſtice alſo, and this Doubt increaſes every day.

Notwithſtanding this; All doubts and ſcruples, that have an appearance of inſnaring and intangling the minds of men with fears, they begin too late, are to be avoided; if it be not ſo late, that it is juſt now dark, and their feet ſtumbling upon the dark mountains; …er. 1…. 16.And theſe things being written eſpecially for the living, Iſai. 38▪ 19▪Isa 38:19who have in ordinary probability time to loſe▪ the danger is beſt placed here, where it takes them every way.

By the way of Encouragement; that the time is not yet paſt, while they have the ſpaces of Life, and of the patience of God; which is not a ſlackneſs of Juſtice, but a deſigned Salvation. By the way of Caution, p. 82becauſe they know not, how ſoon they may be caſt upon a Death-Bed, and this patience be at an end: With Dying men the caſe is otherwiſe, who are already in the thickeſt of the Danger, and muſt work themſelves out in that moment, or periſh for ever; without any injury therefore to them, the Iſa 38. 19.Isa 38:19living are thus to be warned.

Further, It is evident, all delays of Repentance roll down hither, however men propoſe a ſtop; yet hither the generality come at laſt: ſo that in effect, It is all one, whether men are diſſwaded from truſting to a Dying Repentance, or from delaying their Repentance. For if they are given to delay; It comes to this, They repent and dye together. But if a man be afraid to venture Eternity upon his laſt Breath, he will repent preſently.

2. For the difficulty of being ſincere in Repentance, I place it here, becauſe, though every man ſhould by drawing the paralel lines of Deluſion, and miſtake upon himſelf, try his Repentance when ever it is; yet theſe errors fall in greateſt numbers upon that point of extremity, and with leaſt poſſibility of rectifying them: But ſeeing there are at all times ſuch deceipts in this Caſe, there is nothing ſo neceſſary, as to repent in a clear light, and full leiſure.

3. For the ſeverity of God in denying his Grace, though I acknowledg his indignation condemns many, who have dallied with him and their own Souls; to be ſuck'd in again by the whir-pool of their luſts, when they would have riſen out of them; yet this indignation is never ſo certainly at the height, as when men have provoked it as long as they could: It is moſt miſerable therefore to make p. 83our laſt motions within the command of ſuch a horrible pit, leſt they prove only the ſtruggles of ſinking men: yet this we muſt do, if we are not before got out of it. There is much greater hope (how bad ſoever their condition may be) to them, whoRom. 2. 4. 2 Pet. 3. 9Rom 2:42 Pet 3:9 are yet in the hand of patience lifting and leading them to Repentance; and do not deſpiſe it, but account it Salvation.

Obj. 6 Objection 6. This Doctrine does not favour enough of the Grace of the Goſpel, that would have all men come to Repentance.

Anſwer. Anſwer. To diſcourſe the ſeverities of the Goſpel, to the ends of the Goſpel, is moſt Evangelical Diſcourſe. For as the Goſpel doth with all clearneſs declare its own rigors, that men might not miſtake it, for a looſe and careleſs Doctrine, and ſo mi…s the Salvation of it; ſo have I diſcovered the great hazard of a Dying Repentance, that Living men might be perſwaded not to caſt themſelves upon it, and Dying men excited to an action ſuitable to the extremity of their Caſe.

And this is indeed preaching the Goſpel: and toHeb. 11. 7Heb 11:7 be moved upon it with fear, to prepare an Ark to the ſaving our Souls before the floud come, is as true an effect of Faith, as to be conſtrained by love to live to 2 Cor. 5. 14.2 Cor 5:14him, that hath died for us. I ſay as true, and gives us a Title to the inheritance of the Righteouſneſs, which is by Faith, together with the other. For the prudence of Faith makes us apprehenſive of the reaſons of danger, and ſo to fear, even as the gratitude of it ties us with the obligations of love. This is not that fear that love caſts out, but that it ſelf quickens, and1 Ioh. 1. 181 John 1:18 is alſo both quickned and guarded by it: nor is it p. 84the bondage, but the wiſdom of Fear.Rom. 8. 15. Iob 28. 28.Rom 8:15Job 28:28

Obj. 7 Objection 7. But is the general judgment of Divines thus?

Anſwer. Anſwer. All judicious Divines are very tender of binding the Prerogative of Grace, or clipping off the action of men towards God, even at this time:See beſides the concurring judgment of the Antients, Biſhop Andrews Sermons of Repentance Dr. Hammond and D. Taylor in their Treatiſes of this point, Bolton, Dyke, &c. in obſervation whereof I have deſired to be cautious herein alſo: But in their cautions againſt preſumption, their expreſſions amount to the utmoſt I have ſpoken.

But ſetting aſide the whole danger of a Deathbed Repentance, Let me now laſtly thus reaſon, and thus expoſtulate; Why ſhould we deſire to repent ſo late? it is good to be betimes doing, that, which is moſt comporting with our trueſt happineſs; Reconciliation with God Return to Him, his Favour, to obey Him, theſe are the trueſt freedom and peace of a man at all times: Great peace have they which love thy Law, and nothing shall offend them. He lives inPſalm 119. 60.Ps 119:60 the leaſt pain, that lives holieſt; I made haſte therefore and delayed not to keep thy Commandement; I ſeizedPſalm 119. 60.Ps 119:60 upon ſo great an enjoyment aſſoon as I could, afraid to be kept off from it too long.

To fear God and keep his Commandements is the whole of man, When a man conſiders Life, and that heEccl. 12. 13Eccl 12:13 hath but a moment of it, and that therefore he would live that moment, as much as may be, he ſhall find the higheſt of life, the top of life to be Godlineſs, which hath all the promiſes of this life, and of that which 1 Tim. 4. 8.1 Tim 4:8is to come.

To purſue this World, and the vanities of it is not only with greateſt folly, and impertinency to launch our ſelves in a great veſſel, the greatneſs of p. 85our affection, and with ſolemn preparations; our ſtrongeſt Action into the low water, the ſhallow of Life; which becauſe it cannot carry ſo great a bulk, increaſes the toyl and vexation, as well as enhanſes the vanity and folly: But worſe than this, It is the loading our ſelves with guilt under a deluſion of pleaſure, that gives us ſecret diſquiet and torment, while we are laying it on, and cannot be laid down as we pleaſe; but with more ſenſible and induſtrious anguiſh, then we heap'd it upon us, I mean, the ſenſe of our miſdoings, and contrition for them, ſo neceſſary to work Repentance.

To conclude, Seeing to dye is the end of all men, Eccl 7. 2.Eccl 7:2Repentance is to be choſen while we live, that we may dye with the greateſt quiet, without thoſe agonies of Conſcience, thoſe cold ſweats, thoſe ſinking eyes, and fainting ſpirits; for he dies with moſt eaſe, that moſt ſurveyes Death, and looks into all the retirements of it beforehand; that knows it perfectly, and all its ſtrength: ſuch an one governs himſelf in it, as in a moſt important Action with Decency and Freedom. He is not hal'd by Death, but received byLuk. 23. 46.Luke 23:46 it: Into thy hands I commend my ſpirit, he lays himſelf orderly into the ſhade of Death: Whereas ſo long adherence to the pleaſures of ſin gives Death a violence. It makes men both unwilling, and afraid toLuk 12. 20.Luke 12:20 dye. This night thy ſoul ſhall be required. Life is exacted of a Senſualiſt, and torn from him, that is reſign'd by a Spiritual and Mortified man; Good men dye in an active ſenſe, they know how to dye, others dye paſſively, they are forced to dye.

This great difference prefers to us dying dayly, before that forcible dying at once.

p. 86The wiſdom of dying was accounted by Heathens one of the worthy buſineſſes and imployments of Life, and that required much ſtudy, Chriſtianity gives us the true Rules of it, and they lye in waiting 1 Cor. 7. 29.1 Cor 7:29till our change come; Time is ſhort, they therefore that uſe this World, ſhould not uſe it down to the Bran, ſenſually; but only take the advantages of it to a higher Life: Elſe being met on the ſudden by Death, they are like thoſe that fall off from Life with violence, that is, Headlong; but they that live in the ſenſe of God, and an eternal Condition, alight with care and eaſe.

It is therefore not only greateſt Safety, but trueſt Frugality and Improvement of Life to Repent betimes, and when we come to dye, the eaſieſt and ſweeteſt vvay of dying. Not indeed a dying, but a tranſlation into Immortality, and Bleſſedneſs.

FINIS.

End of the text · Thomas Beverley, The General Inefficacy and Insincerity of a Death-Bed Repentance (1670)