suppose it were parallel to that of the dying Christian, yet it affords no certain hope; since the proof is as strong from the impenitent thief, that you will die in your sins, as from the other case, that you will repent of them. Time does not allow us to consider this case in all its views; but only to point out the circumstances that distinguish it from that of the dying Christian; and then to show what little hope this example affords, allowing the case to be what it is generally supposed to be. First, in all this perhaps there may be nothing which resembles a death-bed repentance: malefactors often lie in prison long before their trial and execution; and if that be the present case, here is time for conversion; circumstances incline this way these enlarged on; whence it is probable that he had learned the dignity and character of Christ elsewhere, and came persuaded of the truth of his mission: but how unlike to him are those who desire not to lie down Christians, though they would willingly die penitents. Secondly, no example can be drawn by Christian sinners from this great work, even if it was begun and finished on the cross; since the conversion of a Jew or a heathen is one thing, and the repentance of a Christian is another. God has promised, through Christ, that the sins of a repentant and converted unbeliever shall be forgiven: this the penitent's case: his pardon answers to baptismal regeneration, but has nothing to do with a death-bed repentance, and therefore affects not those who have fallen from grace once received. Thirdly, the crimes of this unconverted sinner were not so aggravated as the sins of Christians; he sinned against the light of nature, and the rules of reason and morality: this topic enlarged on; he therefore had a better plea for mercy than the Christian who sins in despite of knowlege and the Holy Spirit ; for to sin in hopes of pardon and the prospect of a late repentance, aggravates the crime, and is an abuse of God's mercy, The guilt of the heathen and Christian sinner compared: for the former of these Nature herself pleads before her great

Creator. If the penitent first learned Christ on the cross, how much more had he to say for himself than the Christian, who comes to make his peace at the hour of death! Example given of this penitent's pleading before his Lord: Lord, I am one of those sinners, for whom thy Son now expires: I was conceived in sin: I have wandered in darkness, without the light of thy gospel and the help of thy Spirit: accept the poor remains of life, since it is all I have had to offer receive my latest breath, which confesses my own guilt, and declares my Saviour's innocence: join me to him, as in death, so in life everlasting.' But can the dying Christian plead these things, after a hardened life of sin and impenitence, against the light of the gospel, and the proffered assistance of God's Spirit? This matter more fully treated of. May not the Lord then say to such a one calling for mercy at his last moments, How long have I waited in vain for these prayers? how have you despised all my calls? But though you could fly from the mercy of God, his justice will overtake you.' Hence the wicked Christian's case is worse than that of the penitent on the cross; which therefore is no example whereby he may expect mercy. Other circumstances fit to be observed, which render a death-bed repentance insecure. First, he that sins in hope of repenting at last, may sin so far as to become hardened and incapable of repentance: this reflexion grounded on the case of the impenitent thief; who, though he had all the advantages which the other had, died reproaching Christ, and joined in that bitter jeer, if thou be the Christ, come down from the cross. This example might be backed by many more in our own time: the cause of this is, that the Holy Spirit will not always strive with sinners, but leaves them to perish in the hardness of their own hearts; for an habitual enjoyment of the pleasures of sin, in the hope of repenting, renders a man at last incapable of it; he learns to make a mock of sin, till his hardened conscience is unable to feel the languishing remains of

grace hence the incapability of sinners to ask pardon on a sick-bed. Neither can a man resolve how far he will sin, any more than how tall or short he will be: daily experience proves this; and happy are they who want this fatal experience! The moment a man gives himself up to sin, he gives himself out of his own power; sets the passions free; and drowns the voice of conscience and when reason and conscience are destroyed, religion must soon follow after them in this general rout, how can one poor resolution, that of repentance, escape ? This point enlarged on. Let those therefore who have it still in their power, consider their danger, and reason with their own hearts, even for a few moments, on which all eternity depends. Secondly, if you could preserve your resolutions of repentance, it is not in your own power to secure an opportunity of executing them. The thief on the cross died a violent death, happy in this at least, that he had no pretence to defer his repentance, in prospect of a farther opportunity; nor was his heart to be allured by the pleasures of life, when life itself was so near expiring. From this death may we all be defended: yet without it which of us can hope for such favorable circumstances for repentance? Whenever the sinner thinks of repentance, he finds it a work of such trouble that he is unwilling to set about it: no man is so old, but he thinks he may live one year more hence the procrastination of his repentance, till sickness and infirmities render it impossible. This elicited the moving petition of the Psalmist: so teach us to number our days, that we may apply our hearts unto wisdom. The way that men generally number their days causes only folly and wickedness; and the years to come, which they rejoice in, render them careless of the great concerns of immortality; hence their delusion. But suppose yourself in the thief's case, and a day fixed, on which you are to die; could you then delay your repentance? could you then say, to-morrow will be time enough? and if you would not do it then, why will you

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

DISCOURSE XXIV.

MATTHEW, CHAP. XXVII.-VERSE 38.

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

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

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

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