A discourse concerning a death-bed repentance by William Assheton ...

A discourse concerning a death-bed repentance by William Assheton ...

Table of contents

Title page

TO THE KING's MOST Excellent MAJESTY.

THE PREFACE.

THE CONTENTS.

A DISCOURSE Concerning a Death-bed Repentance.

I. Of the Labourers in the Vineyard.

The Thief upon the Cross.

The CLOSE.

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A DISCOURSE Concerning a Death-bed Repentance.

By WILLIAM ASSHETON, D.D. Rector of Beckenham in Kent, and Chaplain to his Grace the Duke of ORMOND.

LONDON: Printed for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill. MDCXCVI.

TO THE KING's MOST Excellent MAJESTY.

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May it please Your Majesty,

TO accept of this Treatise, part of which was preached in Your Royal Chappel before the late Queen, Your Majesty's Dearest Consort of blessed Memory. That I did not then Present it to the Hands of that Excellent Princess, was the Imperfection [Page] of the Work, (I having designed some further enlargement upon that Subject) otherwise I should most chearfully have complied with some approving Intimation then given, in order to a Command for the Publishing of it. The whole being now finished, is most humbly submitted to Your Majesty's Censure, by

Your MAJESTY's Most humble and Obedient Subject and Servant, William Assheton.

THE PREFACE.

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HAVING made my self a Debtor to the Publick, for A Plain Method of Devotion for Sick and Dying Persons: And one chief part of that Devotion being the Exercise of a true Repentance, (for the Minister who visits the Sick Person, is directed by the Church of England to examine, Whether he repent him truly of his Sins?) lest Men should from hence be encouraged to defer their Repentance to a Sick and Dying Bed, (as if they might safely enjoy their Sins in their Health, because they are admonished to Repent [Page] when they come to Dye) I have therefore very faithfully examined that matter: And have endeavoured in the following Treatise to convince them, That though Repentance, as all other Graces, must be exercised and improved upon the approach of Death (for our Lamps must be trimmed when the Bridegroom comes) yet A Death-bed Repentance is neither comfortable nor safe.

THE CONTENTS.

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THE Soul is Immortal, and shall be Eternally either Happy or Miserable. Page 1.

This Life the only time to fit and prepare us for our Future Eternal State. Page 2.

The Vicious, Sensual, and Impenitent, shall be miserable. Ibid.

But such as are Obedient to the Laws of the Gospel shall be happy. Page 3.

Hence it is both our Interest and Duty, to take care of our Souls, and provide for Eternity. Ibid.

But this generally neglected, and why. Ibid.

The Case of a Death-bed Repentance strictly examined, and in what method. Page 5.

What is meant by a Death-bed Repentance. Page 6.

What by true Repentance. Page 7.

[Page]The Vulgar Notion of Repentance. Ibid.

Which yet, as is shewed, is no Gospel Repentance. Ibid.

What Repentance is saving. Page 11.

How far, and in what manner a Sick and Dying Sinner can be able to Repent. Page 13.

Wicked Men, when they come to Dye, may remember their Sins. Page 16.

They may also be very sorry for their Sins. Ibid.

They may earnestly beg Pardon for their Sins. Page 18.

They may make very serious Resolutions of Amendment. Page 19.

They may make Restitution. Page 20.

Whether all this will amount to true Repentance. Page 21.

Of the Labourers in the Vineyard. Page 43.

The Case of the Thief upon the Cross. Page 49.

The Close. Page 61.

A DISCOURSE Concerning a Death-bed Repentance.

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

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

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

O what a wicked Wretch have I been? I have done thus and thus. But if God will now please to spare my Life, and restore me to my Health, I'll become a new Man. I'll no more be guilty of such Intemperance. I'll be wanton and lascivious no more. I'll take heed of lying and slandering. And I'll refrain from this cursing and [Page] swearing. I'll be more careful to sanctify the Sabbath. I'll not only frequent the Church, but for the future I'll no more be guilty of vain Sports and Pastimes on the Lord's-day. And on the Week-day, tho' I must follow my worldly Business, yet I'll do it in dependance upon God's Providence, I will never more neglect to pray unto God; but do now resolve Morning and Evening to bend my Knees to my Creator and Redeemer.

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

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

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

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

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

And just at the same rate,

2. The dying Sinner makes Reparation and Satisfaction.

He is convinced that he hath injured such a Man, having wronged him in his Dealings to such a value; And is now not only sorry for the injury, but is also ready to make him satisfaction. And is not this sufficient evidence of the sincerity of his Repentance?

Answer;

It is indeed very pleasing to God, that those who have been wronged by you, should receive satisfaction for the [Page] 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]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]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] 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] 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.

[Page]

I. Of the Labourers in the Vineyard.

THIS being a Parable, is to be interpreted as all other Parables ought to be.

'Tis a Rule among the Schoolmen, Theologia Symbolica non est Argumentativa; that is, Arguments are not to be drawn from the particular Circumstances of Parables, but only from the chief Scope and Design of them.

Now when you have observed the Scope and Design of this Parable, (which you read, Matth. 20.) you will then easily be convinced, what slender encouragement it gives for a Death-bed Repentance.

The Story is this:

A Master of a Family hires a Company of Workmen to dig in his Vineyard. Some he hires early in the Morning, and bargains to give them a Penny a day for their Labour. About the Third hour, (which answers to our Nine in the Morning) as also at the Sixth hour, (which is our Twelve [Page] at Noon) and at the Ninth hour, (which is our Three in the Afternoon) he hires more Labourers with this condition, Whatsoever is right, I will give you, that is, I will not bind my self to give you the Wages of a whole Day for working part of it; but according as you behave your selves, I will reward you.

At the Eleventh hour (which is about our Five in the Evening) he takes in more Workmen upon the same terms. And at Night he gives them their Wages, and pays them all alike. And tho' some of them were discontented at this sort of Distribution, and thought it unequal, that those who had workt but one single hour, should be paid as largely as they, who had sweat for it all the Day; yet they were quickly silenced by being told, Friend, I do thee no wrong, that is, they had their Bargain. And what reason had they to envy and murmur, if either to encourage Industry, or to express his own Bounty, he had given to these last, as unto them who were first?

[Page]This is the Parable. The Interpretation of which, the meanest Capacity will thus easily comprehend.

Almighty God, the great Housholder, calls several Labourers, both Jews and Gentiles, into his Vineyard, the Church. At several hours of the Day, that is, in different Ages of the World, and at several times of mens Lives. Those who came in at the Eleventh hour, that is, in the declining part of their Lives, they had their reward of Glory, as well as those who came in at the first.

From which Parable some Persons have made this Inference.

That tho' a Man may have loiter'd all the Day, and wasted the time of his Life in Sin and Vanity, yet if he comes in at the Eleventh hour, that is, if he Repents, and is sorry for his Sin at his Death, God will then both accept and reward him.

But this is a very gross and fatal mistake, and it is the greatest Charity to make Men sensible of it.

[Page]Now in order to such Mens Conviction, I shall desire them to consider,

1. They who came in at the Eleventh hour, they came in and work'd as soon as they were called. Had they been called sooner, they would have work'd sooner. Had they been called at the Ninth hour, they would have work'd from the Ninth hour. Had they been called at the Sixth hour, they would have work'd from the Sixth hour. Had they been called early in the Morning, they would have work'd from that time. This being the very reason they gave for their Idleness, viz. No man hath hired us.

But what is this to the Case of a dying Sinner now under the Gospel? Who was called upon, and invited to work, not only at the Eleventh hour, or at the Ninth hour, or at the Sixth hour, but early in the Morning, even in the very beginning of his Life; from his Childhood, in the dawning of the Day, he was called to this State of Salvation. But he obstinately [Page] refused to work, and resisted the many Calls and Invitations of God, and slighted the Warnings and Admonitions of his Ministers. He wasted his Time, and squander'd his Days in Idleness and Luxury; and being now come to the period of his Life, he only begs pardon for not working. I say, What pretence of comfort can he frame from this Parable, that God will reward him only for Wishings and Wouldings at the last Gasp? But,

2. Those Labourers who came into the Vineyard at the Eleventh hour, tho' indeed they came in late, yet they work'd one hour, and they continued labouring to the close of the Day. But had they staid to the Twelfth hour, when working was over, and should thus make their Confession to the Steward: Sir, 'tis true, you hired us in the Morning, and we promised you to come and work. But so it happens, we have been idling, and loitering, and diverting our selves all the Day. However we are now sorry for it, and hope you will[Page]pass it by, and give us our Wages amongst the rest.

Pray, what answer would he make to such Men as these?

This is the very Case of a Death-bed Repentance. For the dying Sinner doth not so much as come in at the Eleventh hour, but stays till the Twelfth; till Night cometh, when no man can work. He hath been trifling and loitering, revelling and caressing all the time of his Life; and now expects at his Death that God should reward him, because the Labourers in the Vineyard, who came not in till the Eleventh hour, did receive their Wages equal with the first. But, I say, how great a cheat he puts upon himself in this comparison, will easily appear from these premises to any considering Person.

'Tis true, Those who came in at the Eleventh hour they had their Wages, for they did work one hour. But what then? Therefore those shall be rewarded who did not work at all. This is indeed the noted Logick of a dying [Page] Sinner. But the Inference is too trifling to deserve a Confutation.

The Second Instance commonly urged in favour of a Death-bed Repentance, is

The Thief upon the Cross.

YOU read his Story, Luke 23. from Verse 39. ‘Our Blessed Saviour being crucified between two Thieves, One of them railed on him, saying, If thou be Christ, save thy self and us. As if he had said, If thou art what thou pretendest to be, a Christ, a Saviour, if thou art not a Cheat and Impostor, save thy self and us. But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same Condemnation? And we indeed justly, that is, we were justly condemned, and we justly now suffer the Sentence of our Condemnation. For we receive the due reward of our Deeds; but this Man hath done nothing amiss, that is, he is an Innocent Person whom the Jews [Page] and Romans do thus barbarously Murther. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. As if he had said, Tho' these contemn and revile thee as mean and despicable, yet I acknowledge thee to be a Great Lord, and that thou hast a Kingdom to dispose on. And Jesus said unto him, Verily, I say unto thee, To day shalt thou be with me in paradise; that is, immediately after thy Death thou shalt go to a place of Happiness, and there abide with me, as a Member of that my Kingdom which thou ow askest for.’

This is the Story of the Thief upon the Cross.

From whose Example, Carnal, Licentious Persons do thus encourage themselves in their extravagant Practices.

We are fully convinced of the necessity of Repentance. And we do as fully resolve, some time or other, to Repent. But why should we be so forward to disturb our Pleasures, [Page] and neglect our Business as to do it now, since we may Repent hereafter at better leisure? And tho' we should be so far diverted, as not to Repent till our Death, yet we have here an encouraging Example, we shall then be accepted. This Thief had been very notorious and extravagant, an Offender of the first Rate; and yet when he calls for Mercy, tho' it was with his last Breath, his, Lord, remember me when thou comest into thy Kingdom, was comfortably answered with a This day thou shalt be with me in paradise. And therefore, tho' the greatest part of our Lives, like this Thief's, may have been spent in Sin and Vanity, yet if we can but say, Lord have mercy upon us, with our last Breath, we shall likewise be accepted.

To this I

Answer:

'TIS a dangerous thing to presume on God's Mercy. And so provoking is such Presumption, that if the bare saying of these words, Lord [Page]have mercy upon me, would save thy Soul; it may so happen, through the just Judgment of God, thou mayst not be able to do it.

Thou mayst dye suddenly, or thou mayst dye Stupid, or raving-mad.

But suppose thou hast both Breath, and the use of thy Reason to say these words, here is very slender encouragement from the Example of this Thief, that a dying Sinner, who never repented till his Death, shall then find Mercy.

For to prove the Validity of a Death-bed Repentance, from the Example of this Thief, Two things are supposed.

1. That this Thief was a very wicked Man.

2. That he continued in his Sin, and did not repent till the time of his Death.

Now, if neither of these Two can be proved, then the Case of this Thief is not parallel, nor a firm foundation for the Validity of a Death-bed Repentance.

[Page]1. It doth not appear, That this Thief was a very wicked Man.

He is called indeed a Thief, and dies as a Malefactor. But now, a good Man, and who is so in the general Course of his Life, may by surprise, and the violence of a Temptation, be guilty of a very bad Action, of which he afterwards doth sincerely Repent. The very Case of David and Peter. But further, he is called indeed a Thief in our Translation; [...] in the Greek, Latro in the Latin. But what these words do properly signify, we must further examine.

It was the Character of Barabbas, that he was [...], a Robber. So we Translate it, John 18.40. But what kind of Person he was, may be infer'd from other places of Scripture.

It is said of this Barabbas, That for a certain sedition made in the city, and for murther, he was cast into prison, Luke 23.19. And St. Mark tells us, Chap. 15. Ver. [...]. There was one named Barabbas, which lay bound with them, who had made insurrection with him, that is, at his Instigation [Page] and Procurement. He was, it's probable, the Ringleader and Captain of the Rebels. The which conjecture is further confirm'd by the story of this Barabbas in St. Matth. 27.16. They (that is, the Jews) had then a notable prisoner called Barabbas; [...]. Now the word [...], sigfies an Eminent Person, a Man of Note and Quality.

This Barabbas then was the Head of the Party. Who as Zealots for their Nation and Religion, had made a rising against the Romans; in which attempt being unsuccessful, they were punished as Malefactors. And yet this Barabbas, tho' the Captain-General of a Party, is called, [...], Latro, a Thief.

And in Confirmation of this, I must further observe to you, That the word Latro, which is now a term of Ignominy and Reproach, and is usually translated, a Thief, or a Robber; did anciently signify no more, as the best Authors inform us, than a hired Souldier. And Latrocinari pro [Page] Militare, is noted Language in Plautus.

So that this penitent Thief, as great a Malefactor as he is usually supposed, was no worse (for ought we know to the contrary) than a Souldier, who hapning to be on the wrong side, was punished as a Malefactor.

But now supposing,

2. That this Thief had been a very wicked Man; (which is more than was ever yet proved against him) yet, How do we know that he did not Repent, even long before he died? And if so, if he had formerly repented, then his Case is nothing to the purpose, nor can his Example, with any shew of reason be urged in favour of a Death-bed Repentance.

But supposing,

3. That this Thief was, 1. A very wicked Man, not a Souldier, as the word may be render'd, but a Thief, and a Robber, in the strictest Sense. And supposing, 2. That he did not Repent till his Death. Yet I shall shew, ex abundanti, that his Example ought not to [Page] be urged in favour of a Death-bed Repentance. As will more fully appear by examining the Circumstances of this Thief's Conversion.

1. 'Tis possible he never heard of Christ till his Crucifixion.

If he was a Gentile, and not a Jew, 'tis highly probable he never did. For Christ, at first, was not sent but to the lost sheep of the house of Israel. And the Commission, Go, teach all Nations, was not enlarged till the day of his Ascention. If this was his Case, How could he believe on him, of whom he had not heard? So that on this Supposition, no other than a Death-Repentance was possible to this Thief.

2. Supposing he had heard of Christ, and that he was informed by common Fame, that there was a Man called Jesus, who had done great Miracles: And that several had this opinion of him, That he was the Messias, whom God had promised to send into the World: Yet all this was but general and confused knowledge.

[Page]He had indeed heard of Christ, and the several Passages concerning him. But such was the Course of Life this Thief is supposed to have led, that he had no great curiosity to inquire over-strictly into such matters. But when it so hapned that he was apprehended for Robbery, and condemned to dye at the same time with Christ; this in all probability made him curious to inquire after him, and to learn all the Circumstances of his Apprehension, Tryal, and Behaviour. From whence he observed so much as convinced him, that he was the true Messias. And so he believed on him, and had Salvation by him.

But what encouragement is this to thee, O presuming Christian! who was baptized into Christ, and distinctly instructed in the Doctrine of the Gospel, even from thy Childhood?

Had this Thief, as thou art, been early admitted into the Church; had he then been instructed in his Duty, [Page] and constantly admonished to continue in it: And if after such Admission, such Instructions and Exhortations, had he still lived upon the Pad, and spent his time in Roving and Robbing, in Luxury and Injustice; and had rejected the Warnings and Admonitions of his Teachers. Had this been his Case, we have then the justest reason to pronounce, That a short Ejaculation at his Death would not have been accepted; and his Lord remember me, would have been rejected with a Depart from me, I know thee not, thou worker of Iniquity. But,

3. The Case of this Thief was miraculous and extraordinary. And that whether we consider the Penitent, or the Grace of God in pardoning.

1. As to the Thief; probably he had lived in great Ignorance, and never had the means of Grace till now. And therefore to profess his Faith in Christ, when he saw him hanging upon [Page] the Cross, was very signal and extraordinary.

He confessed Christ when his own Disciples fled from him, and when Peter himself denied him. Nay, so great was the Scandal of the Cross, that all Men then forsook him, and lost their Faith in him, and had no further hope of Help and Salvation from him.

Now to confess and own him at such a time as this, was so pleasing and acceptable to our Saviour, that he makes him a signal Instance of his Grace and Favour.

2. It was very agreeable to the Divine Wisdom and Goodness, to do something extraordinary on such a solemn Occasion as this. Thereby to signalize the Efficacy of our Saviour's Mediatorship, and that at such a time, when the Dignity and Glory of his Person was most clouded and obscured.

From these Premises it appears, That this Instance of the Thief upon the Cross, was miraculous and extraordinary. [Page] And we have a known Rule, Extraordinaria non debent esse Exempla, Extraordinary Cases are no Rule for practice.

The Israelites had Manna showred down from Heaven. Will you therefore leave your Husbandry, and expect your Bread from the Clouds?

Will you adventure to leap into the Sea, because you read that Jonah was saved from thence? Look upon this Thief as a Jonah in the Sea; A Miracle of Grace; a Prodigy of Providence.

A King in his Progress passing by the Place of Execution, as an Instance of his Royal Favour, pardons a Thief with the Rope about his Neck; Dare you therefore be encouraged to play the Thief, in hopes of such a strange and unusual Pardon?

And if you dare not thus venture your Life, your Temporal Concern; dare you hazard your Soul, your Eternal Concern?

[Page] To conclude.Our Blessed Saviour in pardoning this Thief, in such an extraordinary manner, hath shewed us what he can do, that none may Despair. But he hath likewise declared in his Holy Word what he ordinarily will do, that none may presume. He hath plainly told us, That without holiness no man shall see the Lord, Heb. 12.14. And that every one shall receive the things done in his Body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10.

The CLOSE.

I Have now faithfully represented the Uncertainty and Danger of a Death-bed Repentance. And have plainly admonished you, That if you neglect to Repent now, and defer this necessary Work to you know not when hereafter, you have just Cause [Page] to fear you will never Repent. For, either you may be prevented by a sudden stroke, and so your Repentance is impossible; or else disturbed with the Pains and Tortures of a languishing Bed. Which indeed may distract you with Remorse and Anguish, with Horror and Despair; but it is much to be feared without true Repentance.

I do much hope (and do earnestly pray) that what I have now said on this Subject, may make its due Impression upon you. But the more effectually to persuade you, give me leave to enforce my Admonitions, with the noted words of a truly Great and Good Man, now with God.

LET no Man deceive you with vain Words, or with false Notions of a slight and sudden Repentance. Do not delude your selves with vain hopes, that this Work may be done at any time, and in an instant; and that if you can but fashion your last breath into Lord have [Page]mercy upon me, this will prevail with God, and make Atonement for the long Course of a wicked and sinful Life.

What strange thoughts have Men of God and Heaven? As if Heaven were an Hospital, founded on purpose to receive all sick and maimed Persons; that when they can live no longer to the Lusts of the Flesh, and sinful Pleasures of this World, can but put up a cold and formal Petition to be admitted there.

No, no, as sure as God is true, they shall never see the Kingdom of God, who instead of seeking it in the first place, make it their last Refuge and Retreat. And when they find themselves under the Sentence of Death and Damnation, only to avoid present Execution, and since there is no other remedy, do at last bethink themselves of getting to Heaven, and fall upon their Knees, to Petition the Great Judge of the World, that they may be transported thither.

[Page]Can any Man in reason expect that such a Petition will be granted? I tell you nay; but except you repent sooner, and at a fitter time, and after a better fashion, you shall certainly perish. As much as God desires the Salvation of Men, he will not prostitute Heaven, and set the Gates of it wide open to those, who only fly to it in extremity, but never sought it in good earnest, nor indeed do now care for it, or desire it for any other reason, but to excuse them from going to Hell. They have no value for Heaven, because they are in no wise fit for it. But yet they think Hell to be the worse place of the two.

I am afraid this is the true Interpretation of many a Man's Repentance, who hath deferr'd it till he comes to dye. I do not speak this to discourage Repentance even at that, time. I deny not the possibility of the thing. But to speak the best of it, it is a very dangerous Remedy. For, alas, how unfit are most Men [Page] at such a time for so great and serious a Work as Repentance is, when they are unfit for the smallest matter, and how hard is it for any Man then to be assured of the truth and reality of his Repentance, when there is no sufficient opportunity to make trial of the sincerity of it? I desire to have as large apprehensions of the Mercy of God as any man. But withal, I am very sure that he is the hardest to be imposed upon, of any one in the World. And no Man that hath any worthy apprehensions of the Deity, can imagine him to be so easy, as to forgive Men upon the last Word and Intimation of their Minds; and to have such a fondness for Offenders, as would reflect upon the Prudence of any Magistrate and Governor upon Earth.

God grant that I may sincerely endeavour to live a Holy and Virtuous Life; and may have the comfort of that when I come to die. And that I may never be [Page] so unwise, as to venture all my hopes of a blessed Eternity upon a Death-bed Repentance.

Vid. Archbishop Tillotson's Ser. on Eccles. 12.1. and Ser. on Heb. 3.13.

FINIS.

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All Printed for B. Aylmer in Cornhill.

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Title statement

A discourse concerning a death-bed repentance by William Assheton ...

Assheton, William, 1641-1711.

Edition statement

1696

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A26064

ID [STC]

Wing A4032

ID [STC]

ESTC R4704

ID [EEBO-CITATION]

12499695

ID [OCLC]

ocm 12499695

ID [VID]

62655

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A26064)

Transcribed from: (Early English Books Online ; image set 62655)

Images scanned from microfilm: (Early English books, 1641-1700 ; 303:14)

Source

— A discourse concerning a death-bed repentance by William Assheton ..., Assheton, William, 1641-1711..

Extent

[9], 66, [1] p.

Printed for Brabazon Aylmer ...,. London :: 1696.. (Advertisements: p. [1] at end.) (Reproduction of original in Bodleian Library.)

Creation

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