'TIS the faint Dictate even of Natural Reason, but the more clear and full Discovery of Revelation, That when we dye, when our Souls shall be separated from our Bodies, when we leave this World, we shall not then perish like the Brutes, and cease to be; but shall subsist and con­tinue in another State and Capacity, either of Happiness or Misery, to all Eternity. And we are further in­structed from Divine Revelation in [Page 2] the Holy Scriptures, That this present Life, this short and uncertain time of continuance in this World, is the on­ly space of Probation and Trial, to fit and prepare us for our future Eter­nal State. As the Tree falls, so it lies. There is no Work nor Repentance in the Grave. But as Death shall seize us, in the same Capacity we shall appear before the Throne of God, and shall then be disposed of in an irreversible unalterable State, either of Happiness or Misery.

Those who make their own Will their Law, and who are guided and acted by their own vicious sensual Inclinations, they shall be eternally miserable. Or according to our blunt way of expressing it in our English Language, They shall be Damned, that is, they shall be condemned to that state of Misery, which the Justice of God hath prepared to be the sad Lot and Portion of all impenitent Sin­ners.

But on the other hand; Those who follow the Divine Conduct, and are [Page 3] obedient to the Laws of the Gospel; such Persons, through the Mercy of God, and the Merits of Jesus Christ, shall be saved and preserved from the Wrath to come. And shall be placed in that happy State and Capacity, where they shall not only be freed from Misery, but shall further be se­cured in the unalterable enjoyment of an unexpressible Happiness and Satisfaction.

From these Considerations you are fully convinced, that it is both your Interest and Duty to take care of your Souls, and provide for Eternity. But the sad mistake is this, (and it is the ruin of thousands) you fancy it is time enough hereafter to entertain such Thoughts. ‘You have so much Diversion and Employment in the World, that you have little or no time for the Duties of Religion. But when you have settled your Affairs, and dispatched this or that: When you have improved or cleared your Estates: When you have taken in this Mortgage, finished that Pur­chase, [Page 4] &c. When the hurry of these things is over, and that you can call your Thoughts your own, then you promise your selves to be very Reli­gious; that is, when you have done with this World, you will provide for the next. When your Bodies be­gin to be crazy, and your strength to decay; When you are laid upon a Sick-bed, and have lost the relish of sensual Pleasures, then you fancy you shall have both leisure and in­clination to repent of your Sins, and to beg Pardon for them. And whenever you do Repent, (tho' it be but upon your Death-bed) God, who is very merciful, hath promi­sed to accept you.’

I appeal now to your own Consci­ences if this is not the very Language of your hearts: But know, that your hearts are deceitful, and take heed lest they be further hardned through the deceitfulness of Sin.

That I may therefore awaken your Consideration, and convince you of your danger in trusting to a broken [Page 5] Reed: That I may make you sensible how unsafe it is to depend upon a Death-bed Repentance, I shall very di­stinctly examine that matter. By shewing,

• 1. What is meant by true Repentance?
• 2. I shall enquire, How far, and in what manner a Sick and Dying Sinner can be able to Repent?
• 3. I shall desire such Persons sadly to consider, What small hope there is, that such kind of Repentance should find acceptance with God.
• 4. I shall examine those Two noted Scripture-instances commonly menti­oned in favour of a Death bed Repen­tance, viz. The Labourers in the Vine­yard, who came in at the eleventh hour. And, The Thief upon the Cross.

But as Preparatory to my enlarge­ment on these Particulars, whereby it will be more distinct and instructive; I must first premise, what is meant by a Death-bed Repentance.

[Page 6]Now a Death-bed Repentance de­notes Two things.

1. A finishing that great Work of Repentance which we begun in our Healths, and took some care to carry on amidst the Business and Diversions of this World; But do now more so­lemnly compleat at our Deaths, by re­viewing the State of our Souls, and perfecting our Accounts with God.

This kind of Death-bed Repentance is so far from being a mistake, that it is a necessary Duty, and is the com­mendable practice of good and pious Men. But,

2. There is a Vulgar Notion of a Death-bed Repentance, viz.

‘When a Man then begins to Re­pent when he comes to dye. When a Man hath spent all his Life in the gratifying of his Lusts, and hath fol­lowed his own vicious Inclinations. When he hath denied himself no carnal Satisfactions, but hath taken his fill of sensual Pleasures: And yet such a Man, when his Body is disa­bled, and Death approacheth, so [Page 7] that he hath neither time nor incli­nation to Sin any longer, will pretend to be sorry for his Sin, and Repent.’ This we call a Death-bed Repentance.

Now how unsafe and uncomfortable such a Death-bed Repentance is, I shall endeavour to convince you, by examining the formentioned Particu­lars.

I. What is meant by true Repentance.

The vulgar and common Notion of Repentance, is evidently this:

When a Man hath committed a fault, and hath done something amiss, and is then sorry for it; is grieved and troubled that he hath done it, and doth heartily wish it had not been done. Such a Man, we usually say, doth Repent of such an Action.

But this is not the full adequate No­tion of a Gospel-Repentance; of such a Repentance as shall find acceptance with God.

This is but the Repentance of Male­factors at the Gallows; nay, it is no other than the Repentance of Cain and Judas.

[Page 8]It is observed, That the most pro­fligate condemned Wretch when he comes to dye, will be very sorry for what he hath done. He will be much ashamed, and will have great Indigna­tion against himself, to think he should be such a fool to part with his precious Life, and all the Comforts and Satisfa­ctions of this World, in such a vile ig­nominious manner, to be tied up like a Dog, perhaps for the taking of a few Sheep. How will such a Fellow fawn upon, and flatter the Judge, That if he will but spare him, O what an honest Man he will then be! And yet do but procure his Pardon, and let him loose, and he is quickly at the old Trade. Nay, 'tis great odds but you have him again by the next Assizes.

Now will any one pretend that in such a Case as this, there is true Re­pentance?

Which yet is more evident from those Scripture-Instances of Cain and Judas.

It seems very probable, from the cir­cumstances of his Story, that Cain did [Page 9] repent of the Murther of his Brother. My punishment, saith he, is greater than I can bear, Gen. 4.13. But because in the Judgment of some Learned Men, this is rather an instance of Despair than Repenting-Sorrow; I shall not much insist upon this of Cain. But as to the other instance of Judas, 'tis express and undeniable.

You read his Story, Matth. 27.3, 4, 5. Then Judas which had betrayed him, when he saw that he was comdemned, re­pented himself, and brought again the thirty pieces of silver to the chief Priests and El­ders, saying, I have sinned, in that I have betrayed the innocent Blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the Temple, and departed, and went and hanged himself.

Here are as signal Instances that Ju­das did sincerely repent of what he had done, as can possibly be given. For besides the express Testimony of the Holy Ghost, which in plain terms tells us he did Repent, and that he himself declared, He had sinned in betraying the [Page 10] innocent Blood: He further gives this evidence, that he was in earnest, he not only restores the thirty pieces, but in horror and consternation of Mind, he went and hanged himself.

Here is, I say, in this instance as much Grief, and Trouble, and Vexati­on for the Commission of a Sin, and as noted evidence that he was heartily sorry for it, as can possibly be supposed. And yet 'tis as plain, that this Repen­tance of Judas was not an Evangelical Repentance, such a Repentance as was accepted by Almighty God. Our Blessed Saviour, who is Truth it self, having passed this Decree upon him: Wo unto that man by whom the Son of man is betrayed: it had been good for that man, if he had not been born, Matth. 26.24.

It appears from these premises, that there is more required to a saving Go­spel-Repentance than trouble of Mind. When a Man hath committed a sault, he may be sorry for it, he may grieve and mourn that he hath done it; he may hear­tily wish it had not been done; he may [Page 11] make Restitution of his ill-gotten Goods. All this may be done; thus far he may proceed, and yet his Repentance is but imperfect, and shall never find accep­tance with a pure and holy God.

But here you will say;

If Men may proceed thus far, and yet their Repentance is not true and saving; How shall we know that we have true Repentance; and wherein doth the nature of it consist?

To this I answer,

God only can instruct us what is true Repentance. That is, it is very agree­ble to the Majesty and Sovereignty of God to prescribe the Terms and Con­ditions of Salvation, and to appoint his Creatures what they must do; how they must behave themselves to be ac­cepted by him.

Now there is no other way to be informed in this matter, but to con­sult the Holy Scriptures. In those Sacred Writings, the Divine Wisdom hath sufficiently revealed his Will, and hath plainly told us, What it is that he required of us; and what we are [Page 12] to do, that we may inherit Eternal Life.

We are expresly admonished, That without holiness no man shall see the Lord, Heb. 12.14. That the unrighteous shall not inherit the kingdom of God. Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God, 1 Cor. 6.9, 10. If ye live after the flesh, ye shall die: but if ye through the spirit do mortify the deeds of the Body, ye shall live, Rom. 8.13. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting, Gal. 6.7, 8. For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man ac­cording to his works, Matth. 16.27. And the Son of God being made perfect, he became the Author of eternal salvation un­to all them that obey him, Heb. 5.9. And St. Paul doth plainly admonish [Page 13] us, That the Lord Jesus shall be revealed from heaven, with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.7, 8.

From these places of Scripture (to omit many others) it evidently ap­pears, That actual Holiness, and actual Obedience to the Laws of the Gospel is the indispensible Condition of Salvation. And consequently to be only Sorry for our Sins; to be troubled that we have done amiss; unless this Sorrow do bring forth fruits meet for Repentance; that is, unless it be attended with actual Reformation and Amendment, it is not a true and Evangelical Repentance, such a Repentance as God hath pro­mised to accept.

2. I am to examine, How far, and in what manner a Sick and Dying Sinner can be able to Repent?

And this I shall best perform by a plain representation of matter of Fact. Whilst I faithfully remind you, how, [Page 14] or in what manner you may happen to dye.

1. You may dye suddenly.

This hath been many a Man's case, and you have no assurance to the con­trary, but it may be yours. If some hidden Distemper do not thus extin­guish the Lamp of Life, your own Sin and Folly may then puff it out. You may happen in some private Quarrel, unexpectedly to dye at the point of a Sword, and so may fall a Sacrifice to your Lust, to your Malice, or Re­venge. But whatever may occasion your Death; if it be sudden, it is then impossible for you to Repent upon your Death-beds. And if you have not taken care in your life-time to perform that great Work, then ac­cording to the Laws of the Gospel, you are utterly lost and undone for ever. For except ye repent, ye shall all likewise perish.

2. You may dye raving Mad, or stu­pidly Sensless.

There is a sufficient Mass of vicious corrupted Humours, or (as Physicians [Page 15] phrase it) of Morbisick Matter in any of your Bodies, as may occasion these sad Symptoms and dismal Effects. And if this be your case, where then is your Death-bed Repentance?

It is necessary to Repentance (even in the vulgar Notion of it) that you should not only remember your Sins, but should also be sorry for them. But now supposing your Distemper is ei­ther a Frenzy or a Lethargy, or in any other instance of such a nature, as shall wholly deprive you of your Me­mory and Understanding, your Re­pentance is then impossible. But,

3. Supposing it is neither thus nor thus with you; but that God in his Mercy gives you a slow and easy pas­sage out of this World. Suppose your Distemper is so gentle, that it neither distracts you with Pain, nor disor­ders your Faculties; but that, as we phrase it, You have your Senses to the last. In such a case as this (which is the most favourable that can be sup­posed) I will now examine, how far any Man who hath spent the time of [Page 16] his Health in Sin and Vanity, can be able to Repent.

1. Wicked men, when they come to die, may remember their Sins, which they sel­dom think on in the time of their Healths.

The generality of men are so whol­ly taken up with the Designs of This World, that they have neither leisure nor inclination to think of the Next. In what a hurry such men do spend the Day, is very obvious to observe; and at Night, being loaden with Wine and Business, they sleep over their Cares and their Sins together.

But when some lingring Disease shall confine them to their Chambers, or nail them to their Beds; when their Sleep is departed from them, and that they lie rowling and tumbling, and wishing for the Day: Then they are at leisure to consider their Ways, and to remember what they have done, and to recollect the former Pas­sages of their Lives.

2. Wicked men, when they come to die, may not only remember, but also may be very sorry, and much troubled for their [Page 17] Sins; and may likewise make a penitent Confession of them.

This evidently appears from the former Instance of Judas, who was not a little troubled for betraying his Master; and as freely makes confes­sion of his Fault: I have sinned, in that I have betrayed the innocent Blood.

And this is undeniable even from daily observation: Those who vi­sit Sick-Beds, and hear the dying Groans of departing Sinners, are best able to tell you how they will lament their former Lives, and what wretched Sinners they have been. And at such a time they will be very free and in­genuous in their Confession, with a thus, and thus have I done; and withal they may mightily judge and condemn themselves for it.

If ever you have been laid upon a Sick-Bed, with the Terrors and Ap­prehensions of another World before you, then I appeal to your own expe­rience for the truth of what I have now said.

[Page 18]3. Wicked men, upon their Death-Beds, may not only make a sorrowful Confession of their Sins, but also they may earnestly beg Pardon for them.

There is a Principle of Self-preser­vation in the most vicious carnal man, which prompts him to be solicitous for deliverance from an imminent Danger. A noted Instance of this you have in Seamen; such men (es­pecially the common Sailers) are not usually over-zealous in Religion, and yet in a dangerous Storm, or in a leaky sinking Ship, those who seldom named God, unless in Oaths and Ex­ecrations, will now fall to their Prayers.

And thus the most graceless, sensual, worldly Person, when he comes to die, and hath the prospect of another World immediately before him; when he sees the Infernal Pit open to receive him, O with what earnestness will he deprecate the Divine Vengeance! How passionately will he pray unto God to spare him, to be gracious to him, to pardon and forgive him!

[Page 19]Nay, even those who have been so careless and unconcerned, that they could never in their whole life-time be persuaded to remember our Blessed Sa­viour's Passion in the way of his own Institution in the Holy Sacrament; yet these very Persons on their Death-bed will pretend to remember it. They will then plead his Merits and Satis­faction, and will beg God's Pardon for the sake of Jesus Christ.

This likewise, as to matter of Fact, is undeniably evident.

4. Wicked Men, when they come to dye, may further make very serious Resolutions of amendment of Life. And in such cases this is the noted Language of a Death-bed.

Lastly, As an evidence that he is sin­cere, He may make Restitution and Sa­tisfaction in several instances.

He may declare that he bears no Malice, but doth freely forgive all the World. He may likewise restore his ill-gotten Goods; and may give satis­faction to those he remembers to have wronged.

And not only so, but for the close of all, he may be large in his Charity in Reversion; and by his last Will and Testament may bequeath a bountiful Legacy to the Poor.

[Page 21]All this may be done, and it is the utmost that can be done upon a Death-bed.

3. Let us now impartially examine, Whether all this will amount to true Re­pentance? Such a Repentance as shall find acceptance with a Pure and Holy God.

1. Wicked Men when they come to Dye may remember their Sins.

But such remembrance being no other than the exercise of a natural Faculty, is neither Repentance, nor any part of that Saving-work. The vilest Wretches do but too much re­member their Sins, and please them­selves in that Carnal Satisfaction they had in the enjoyment of them.

But, you will say, this is not the Case. For such a dying Sinner doth not barely remember his Sins, but he remembers them with Shame and Sor­row, and is much troubled for the committing of them. And this Trouble, and Sorrow, and Compunction of Mind, we hope will be accepted as true Repen­tance.

[Page 22] To this I answer.

Such a dying Sinner is indeed very much troubled, and is under great an­guish and perplexity of Mind. But let us now strictly examine what's the occasion of all this Consternation? Is he sorry that he hath offended God, that he hath transgressed the Laws of so gracious a Majesty? This pretence is not probable, when we reflect up­on his former Conversation. He who made his own Will his Law, and ne­ver denied himself in any Carnal En­joyment; but tho' God himself in his holy World hath expresly delared, That such and such things ought not to be done; yet because of some present Pleasure and Profit he is resolved to commit them. He who was not only pleased with his Sin, but gloried in his Sin, and boasted in his Sin; 'tis very unaccountable, that such a Man all on the sudden should be thus sorry for his Sin. 'Tis strange that his Judgment and Appehension of things should be thus changed in a mo­ment.

[Page 23]For his Conviction, I'll suppose him to be restored to his former Health and Vigour, and that the former Passages of his Life, in any instance, could be repeated. Being under such pleasing Circumstances, can he then honestly and conscientiously make this Expo­stulation of Joseph, How can I do this great wickedness, and sin against God?

'Tis true, the Man is now troubled; but for what? 'Tis not for his Sin, (which he never had any Quarrel a­gainst) but in plain terms, it is for the punishment of his Sin.

He is indeed thus far troubled for his Sin. He is very much out of Hu­mour that he can Sin no longer; that he hath lost his relish and inclination to it. It makes him heavy and lum­pish, that all his pleasant Days are pass'd and gone; and that nothing now re­mains but a sad Reckoning and Ac­count. Rejoyce, O young man, in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou, that for all these things God [Page 24] will bring thee into judgment. 'Tis this Judgment, this Reckoning and Ac­count that makes him quake and trem­ble.

When a poor dying Wretch, who hath neglected God and his Duty all his life long, shall be now convinced by the decays of Nature, that his Soul must immediately be torn from his Body: When he looks upward, and there beholds a just Judge ready to pronounce a sad Sentence upon him: When he casts his Eye downward, and there observes that place of Hor­ror, that flaming Furnace just ready to receive him: When he now sees and considers these things, which for­merly in the days of his Vanity he had no leisure to think on; and further reflects, that all this Misery is now brought upon him by his own folly, and that with a very little care and forecast it might have been prevented. Being under such sad Circumstances as these, 'tis but a natural Love of a Man's self; 'tis no other than an in­stance of Self-preservation to be trou­bled [Page 25] and perplexed. In plain terms, This anguish of Mind for the Happi­ness that is lost, and the Torments that shall be endured, is the very Worm of the Damned that dieth not. And if such Sorrow and Vexation as this is true Repentance, then those miserable Creatures shall sadly repent to all Eter­nity. But,

2. The dying Person is not only sorry for his Sin, but also makes Confession of it, and very humbly begs Pardon for the sake of Jesus Christ. And will not this be ac­cepted as true Repentance?

I answer.

We are indeed assured by St. John, If we confess our sins, he is faithful and just to forgive us our sins, 1 John 1.9. But what kind of Confession shall be accepted, the Holy Scriptures must in­form us.

In these Sacred Writings we are of­ten admonished, that it is not an Hi­storical Confession; 'tis not a bare-ac­knowledgment that we have done thus or thus; but it is a Penitential Confession shall find acceptance. Who­so [Page 26] confesseth and forsaketh his sin shall find mercy, Prov. 28.13. A sick dying Man may indeed confess his Sins; but how far he can be able to forsake his Sin, that is, to amend and reform, shall be considered in its proper place.

But you will say, He not only con­fesseth, but he begs pardon for the sake of Jesus Christ; and we have a gracious promise that at such a time we shall be heard, Call upon me in the day of trou­ble, I will deliver thee, and thou shalt glo­rify me, Psalm 50.15. And our Bles­sed Saviour hath assured us, Whatsoever ye shall ask the Father in my name, he will give it you, John 16.23. Now here is a poor languishing Creature in great distress and trouble, and will not God accept him for the sake of Jesus Christ?

I answer;

All the Promises of God in Jesus Christ are Yea and Amen, that is, most sure and certain. But then you must also know, these Promises are condi­tional, and the performance of them on God [...]s part, doth suppose certain Qualifications and Conditions on our [Page 27] part. Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of the flesh and spirit, perfect­ing holiness in the fear of God, 2 Cor. 7.1. intimating, that unless we cleanse our selves from all filthiness, and do thus perfect Holiness, we have no title to these Promises.

Indeed Jesus Christ hath promised, those that come unto him, he will in no wise cast them out, but will kindly re­ceive them, and treat them as Friends. But upon what terms he will receive them, and own them as Friends; he himself hath told us in these words. Ye are my friends, if ye do whatsoever I command you, John 15.14. And being made perfect, he became the Author of eternal salvation unto all them that obey him, Heb. 5.9.

I have now shewed you, that actual Holiness, or actual Obedience (which are one and the same thing) is the Gospel-condition of Salvation. And if you can make it appear, that a Man who in the time of his Health was so far from the practice of Religion, [Page 28] that he contemned and despised it, nay, perhaps ridiculed and burlesqu'd it: If, I say, such a Man when he is laid upon a Sick-bed, and is able to do nothing else, can obey the Laws of the Gospel, and walk in the ways of God's Commandments, then in­deed you say something; otherwise here is, as yet, but very slender en­couragement for a Death-bed Repen­tance But,

3. We suppose further, That the dy­ing Person makes very serious and passio­nate Resolutions of amendment of Life. And will not the Mercy of God accept these Resolutions? In such a Case will not he take the Will for the Deed?

To this I answer;

That when Men are in a great fright, and are under the apprehensi­ons of some eminent Danger, 'tis then the most common thing in the World to make Resolutions. What will not such Men promise, if they may but escape such and such a Danger! The Vows of Mariners and Seamen in a violent Storm, are a noted instance of such Resolutions.

[Page 29]Let us now strictly examine, Whe­ther, or how far, God will accept such dying Resolutions?

To state this Matter truly, you must observe, That Religion is represented in the Gospel as our reasonable or ra­tional Service, and consequently that the exercise of it must proceed from Judgment and Deliberation, not from sadden Heats and Passion. We are admonished by the wise man, Not to offer to God the sacrifice of fools; but when we make a vow or promise to him, deliberately to consider how far, or in what manner we can be able to perform it.

Now there are Two Things to be consider'd in a dying Sinner's Resolu­tion, Sincerity and Ability. Sincerity in his Intentions, and Ability in his Ex­ecutions.

And first, it is not likely that a dy­ing Sinner's Intention should be sincere; but that he may promise what he ne­ver intends to perform. Such a Wretch who hath so far corrupted his Morals, may by the just Judgment of God be [Page 30] depraved in his understanding and may vainly imagine that God is such a one as himself. And because he observes that frail Men have been often cheat­ed by him, and have really believed him, whilst he made Promises and Protestations of what he never intend­ed; he is so foolish as to fancy, that an Omniscient God may be likewise thus imposed on. And therefore he will be as large and as passionate in his Promises of Reformation, as the most notorious Malefactor ever was in hopes of Pardon. Whereas should God restore him to his former Health and Vigour, he would then be as loose and profane, as Lustful and Intemperate, as Envious and Malicious, as Covetous and Worldly, as ever he was before. We should then quickly have him at his old Cant: The charms of beauty and good Company are not to be resisted. God forgive me, I am so used to this swearing, I rap out an Oath before I think on't. And I am naturally so passionate, I see I cannot help it. But be not deceived; God is not mocked: for what­soever a man soweth, that shall he also reap, Gal. 6.7.

[Page 31]But suppose the dying Sinner were sincere, and did really intend that Re­formation which is now so solemnly promised; let him sadly consider, how unlikely it is he should be able to per­form all this.

For his Conviction, I must remind him;

There are Two things necessary to all great Undertakings. Ability and Opportunity.

1. As to Ability; How difficult, if not impossible, it is for a sick and dying Sinner to reform his Nature, if ever it hath been your own case, you your selves will be easily convinced. When a man is oppressed with pain, disturb'd with Visits, distracted with the Cla­mours of his dissatisfied Relations: Amidst all this noise and diversion, What can possibly be done? what Du­ties can be performed? Do but seri­ously think upon it, and your own Apprehensions will excuse my en­largement.

But supposing he had the greatest Capacity, pray, what time is now left [Page 32] him to perfect so vast a Work? Evil Habits which have been long in con­tracting, are not suddenly rooted out. When Lusts and Passions (by being often indulged) are grown rampant, they are not easily mortified. A tho­rough Reformation is a work of time, and must be done successively, and by degrees. This is fully intimated whilst we are admonished to go on to perfection. And to grow in grace.

But what can that man do who is now a dying? When the Sentence of Death is passed upon him, and his Phy­sician hath given him over? To talk then of reforming his Life, when he now finds he can live no longer, is such an intolerable piece of weakness, as in any other instance would scarce be heard with patience.

Suppose a dying Father, who had ruined his Family by his Extravagant Courses, should thus comfort his de­jected, impoverished Children;

Be of good chear, I am now resolved to be very frugal. I'll provide for you, and get you a good Estate.

[Page 33]Pray, what could be replied in such a Case?

Alas, Sir, you're a dying. You cannot lift your head off the Pillow. You cannot live till the morning. And how should you get us an Estate? To tell them further, Ay, but I resolve it, and I hope you be­lieve me:

Such Resolution would be but mean Satisfaction; and a very slender sup­ply of all their Wants.

The Application is easy, and pray make it effectually to your selves. In short; Promises and Resolutions are not Performances. Nor were ever so accepted by God or Man. But you will say;

4. He actually, thus far, performs his Promises and Resolutions, that he makes Restitution, and that in several Instances. Will not this be accepted as true Repentance?

To this I Answer,

That as Restitution is a most necessa­ry Duty, to which all injurious Of­fenders are strictly obliged; so it is the surest Expedient to satisfy the Conscience, and to convince both our selves [Page 34] and others of the truth and sincerity of our Repentance.

But upon a strict inquiry it will ap­pear, how difficult it is for a dying Person to make such Restitution.

For his Conviction I must remind him: That the word Restitution, in its Latitude, denotes Two Things.

• 1. The being reconciled to the Person whom we have offended.
• 2. The giving him Satisfaction and Re­paration for the Damage hath been done him.

To explain this further, we are to observe; That in Sins against the Se­cond Table, there is not only an Act of Disobedience towards God, but al­so of affront and injury against our Brother. And he who truly repents, in both these Instances will cancel and undo, and take away his Sin as far as possible.

Let us now examine, how far both these can be done by a dying Person.

[Page 35]1. The dying Sinner pretends to be reconciled to those whom he hath of­fended. ‘He declares, He is very sor­ry for the envy and hatred, the ran­cour and malice he hath been guilty of; And assures his Neighbour he is now very real, and desires that what is past, may be forgiven and forgotten mutually on both sides. He is heartily troubled that he hath ever done him any wrong, and desires him to forgive him; and withal assures him, that he himself doth now forgive him and all the World, as he expects to be for­given for Christ's sake.’

All this is plausible and seemingly pious. But let me thus expostulate with this dying Sinner.

You say, you are now sorry for the Wrongs and Injuries you have done to such and such Persons. Let me ask you this short Question:

Are you now able to affront them any longer? Is it in your power to do them further mischief? Is not your Malice now bridled, is not your Ran­cour limited and restrained?

[Page 36]For your Conviction pray resolve me;

You say, you do now forgive. But were you thus ready to forgive in the days of your Health and Vigour? Did not you then, on all occasions, express your resentments to the utmost? Did not you then gratify your Spleen, and take the pleasure of Revenge when it lay in your power? What reason is there now to believe you, whilst you protest you do forgive him?

You say, you forgive him, because you do not hurt him. You do not hurt him, because you cannot.

Again, You say, you forgive him. But what hypocrisy is this, to pretend to forgive, when you have had your Revenge already, and that to the ut­most, at least as far, as your own safety, and respect to the Laws would permit you to take it.

I'll explain this further to you, in this following Case.

An insulting Mahometan confines his poor innocent Christian Slave in a noy­some Dungeon, where with bad Air, [Page 37] and worse usage, the poor Man's heart is broke. And being told, that he is dying, he pretends to be merci­ful, and gives order for his release. But what a cheat is this, to say he doth re­lease him, when he can keep him no longer? God hath released him. For in the Grave, the weary be at rest. There the prisoners rest together, they hear not the voice of the oppressor, Job 3.17, 18.

By the light of this Example you will easily understand the value and acceptance of a Death bed forgiveness.

And just at the same rate,

2. The dying Sinner makes Repa­ration and Satisfaction.

Answer;

It is indeed very pleasing to God, that those who have been wronged by you, should receive satisfaction for the [Page 38] Wrongs you have done them. And if this Reparation is not made by you in Person, it must then be made by your Heirs in Reversion. But withal you must be reminded; that tho' what is paid and satisfied by your Heirs, may in the sense of the Law be called your payment; yet I much question, whe­ther in the sight of God it will be so accepted.

For to state the Case fairly.

You are now ready to part with your Estate, and to distribute it in pro­portion to those you have wronged. But, pray, who thanks you for this, To bequeath your Estate when you can keep it no longer? Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided? Luke 12.20. that is, they are then none of thine. So that Satisfaction in Reversion is not thine, but thy Heirs. And he who thus makes Restitution, he only pays his old Scores, by drawing a Bill upon his Executors.

[Page 39]I have now distinctly examin'd what it is that a dying Sinner can be able to perform in order to Repentance. As also, what small hope there is, that such kind of Repentance should be ac­cepted by a pure and holy God.

A man may remember his Sins; He may be sorry for his Sins; He may confess his Sins; He may beg Pardon for his Sins, with firm Resolutions of Amendment; nay, He may make actual Restitution to those he hath wrong'd, and yet may be re­jected.

But you will say,

This is very harsh and uncomforta­ble Doctrine; and we can scarce think that you your self will be so severe and ill-natur'd, as to practise accordingly. When you visit Sick-Beds, and hear a poor Dying Creature to lament his Sins with Tears, and most earnestly beg Pardon for the sake of Jesus Christ: When you observe how pas­sionately he resolves, That if God will but spare him, he'll become a new man, and never more be guilty of such extra­vagance:

[Page 40]What do you say or do in such a Case? Nay, what must such a wicked man do, who having lived a vicious Life, shall thus happen to be surpri­zed by Death?

Dare you be so uncharitable as to pass the Decree upon him, and say, That he is past hope: There's no remedy, but he is certainly damned?

Answer;

I dare not presume to limit the Holy One, whose Mercies are Infinite. In such a Case I will not censure, but admonish and instruct. I will exhort the dying Sinner to remember his Sins; to bewail his Sins; to beg Par­don for his Sins; to make firm Re­solutions of Amendment; and where there is occasion, to make Restitution. And having prayed earnestly for him, and commended him to God's Mercy, Do I then say, Such a one shall be damned? No; I dare not. But do I say he shall be saved? No; I cannot. What then do I resolve? What do I determine in this matter? I will be silent, and de­termine nothing. For as I dare not [Page 41] flatter him into a false and groundless Presumption, so neither would I sink him into the horror of Despair. ‘I say, I will determine nothing; I will judge nothing before the time. All that I can do, in this dark, intricate Case, is to commend him to the Extraordinary Mer­cy of God, to which we must leave some great Cases, not knowing what to judge of them our selves. Possibly, God, who will have mercy on whom he will have mercy, may please to let this Dying Sinner be a signal Example of his Unlimited Power and Prerogative, to save beyond all ordinary Rules.’

Whether it may be thus, or thus, I dare not determine. What God can do, ex plenitudine Potestatis, or by his Prerogative, is not for us to dispute. However, I must be so faithful to my Office, as to admonish this dying Sinner, That the Gospel, by the Laws of which we must be judged, doth expresly declare, That actual Holiness, and actual Obedience, are the necessary Conditions of Salvation. When there­fore a man hath been vicious and ex­travagant [Page 42] all his Life long, if God doth accept his Dying Resolutions, 'tis more than he hath Promised: And 'tis more than he hath given us Au­thority to Preach and Declare.

But are we not told in the Gospel, That the Labourers were rewarded who came into the Vineyard at the Eleventh Hour? And that the Thief upon the Cross was received into Paradise? And are not these Two Examples sufficient for a Death-bed Repentance?

I Answer:

'Tis very deplorable, what slight, trifling Pretences, what thin, fig-leaf Excuses some men will make for the neglect of their Duty. As, in parti­cular, may appear by a strict Exami­nation of these Two Instances.