The necessity of serious consideration, and speedy repentance, as the only way to be safe both living and dying. By Clement Elis, M.A. Rector of Kirkby in Nottinghamshire

The CONCLUSION.

FRom what we have now proved, it may be too easie, I fear, for many of us to reflect very sadly upon our selves. It is cer∣tainly, if these things be so as hath been said, high time for us all to think, what we have been doing all the while we have already li∣ved in the world, that we may know what we have yet to do, before we go out of it. 'Tis high time for us to remember, That we must all appear before the judgment seat of Christ, that every one may receive the things done, in his body, according to that he hath done, whe∣ther it be good or bad, 2 Cor. V. 10. We must appear, that's certain, there is no flinching or evasion; all of us, without exception; and there will God render to every man according to his deeds, Rom. II. 6. When we call this to mind, do we not think our selves concern'd to enquire, How we are prepared to answer

for our selves, at that most dreadful Tribunal? We see, that according to our deeds or beha∣viour in the body, or whilst we here live, so we must then be doom'd to receive, either Eternal Reward, or Eternal Punishment; as is elsewhere plain enough. Are we able to plead for our selves, That we have lived a life of Repentance, Faith, and new Obedience? Then all will be well; through the rich Mercy of God, and Merits of our Blessed JESUS, Eternal Life is assured unto us. But if we cannot plead this, what will become of us? Know we how soon we must dye, or how we must dye? As we dye, so must we rise to the Iudgment. If we dye before we have lived a life of holiness, our deeds have been wicked, and according to them, we shall receive indig∣nation and wrath, tribulation and anguish; this is the reward of all that do evil. Will it excuse us to say, Lord, we have lived wick∣edly 'tis true, but we were sorry for it when we saw our selves like to dye, and resolved to live a better life, if thou wouldst have spared us a while longer? Or will it suffice us to say, Lord, we were always resolved to repent and to live well, but thou didst cut us off by death, before we had begun to do as we had resolved, if thou wouldst have let us live long enough? Alas, enough hath been alrea∣dy said, to convince us of the folly of pleading

thus; and it concerns us to grow wiser very quickly, for we know not how little time we have to learn Wisdom in. We can many of us say already, That our Glass is almost run out; and he whose Glass is but newly turn'd up, doth not know how few Sands are yet to run, e're it stop for ever. We that grow old, know, That if we have not repented, it's more than full time for us to begin; for begin now as soon as we will, we are sure it is very late; and a late Repentance is a very uncertain thing to trust to. If we have not by so long a delay, lost our Salvation, it may be fear'd we have quite lost the Comfort of being sure of it as long as we live. They who are young, cannot but know, That every day they live, they grow older; what any day adds to the time past, so much it takes from the time to come; and the more they have lived, the less they have to live; and they are always igno∣rant, whether they have a day more to live or no. If then the young person have not yet repented, 'tis high time for him too, now to begin. If he stay any longer, his Repentance will be late too, and so much the less comfor∣table; and possibly it may be too late; for it is ten to one he shall dye before he be old; and if not, why should he grudge himself the best of Comforts in Old Age, a Conscience that can testifie that he hath repented, and kept

God's Commandments from his youth up till then? I doubt not, but whether we be old or young, we are so well satisfied, at least ma∣ny of us, that Repentance is necessary to Sal∣vation, that we would not willingly dye with∣out it. And we could not be so easie within our selves, as we are, did we not either think our selves already penitent, or presume we shall be so sometime e're we go hence. I shall therefore now close this Discourse with a ne∣cessary Caution, lest we mistake that for Re∣pentance, which is not; and an earnest Ex∣hortation to make more haste to repent.

1. Let us take heed that we be not mista∣ken in this great and necessary duty. A mi∣stake in a matter of so great importance, is ve∣ry dangerous, and, I fear, as common, as dan∣gerous. Corrupt Nature is so averse from it, that it easily persuades us to take something that looks a little like it, for it, because we find it more easie, and not wholly inconsistent with our sin. And hence it comes to pass, that we never repent to purpose, because we persuade our selves we have done so, when we have not. We are sensible that we are guilty of many sins; and who is not so, that believes what he reads in Scripture? Can a Drunkard, or a Swearer, or a Fornicator, or Adulterer, or any Prophane and Debauch'd per∣son

chuse but be sensible that he breaks the Laws of God, which there he reads? We are sometimes a little troubled in our minds for such sins, and are sorry that we have been guilty of them, and this moves us to fall down on our knees, and confess them to God, and to beg his Pardon for them, and to promise we will no more commit them. And it may be, we are then in good earnest, and seriously pur∣pose to perform our Promises, and we receive the Sacrament upon it, and so seal up our Re∣pentance; and so our hearts are at rest, and we conclude our Peace is made; and by this hasty Conclusion, we leave the most considera∣ble part of the work undone; and we grow too soon confident, ever to be sure; and pre∣sume so quickly, That our condition is good, that we never use Diligence enough to make it good. He that thinks his Repentance quite finish'd, so long as he lives, is deceiv'd: It is the work of our life, and is not finish'd but with it: Whenever it was begun, it must continue till we dye: And it implies all this that here follows, which seems to be too little thought on by many, who think themselves true Penitents.

First, There must be a very serious resoluti∣on to live a Godly Life after the Commandments of God: And such a resolution supposeth a due Consideration of such things as are the proper

motives to it. A man must consider the Na∣ture of God, and his own nature as he is man, made in the Image of God; whence it became his natural duty to continue Holy as God is Holy. He must consider God's Absolute Au∣thority over him as his Creator, Owner, Go∣vernour and Preserver; and the natural obli∣gations that are upon him as God's Creature, to Serve and Honour him according to his will. He must consider that the design of his Creation was, that God might Glorifie his own Goodness in making him a Creature ca∣pable of understanding so much of God as might enable him to Glorifie God on Earth, and be perfectly Blessed in the enjoyment of God for ever. All this must make him sensible both how vile and degenerate, how unworthy and wretched, how filthy, and how miserable, Sin∣ning against God hath made him: And how being fallen from his Holiness and Obedience, so long as he continues in this Sinful state, he can have no hope ever to be Happy, but must lie under the Wrath of God: and unless he be renewed unto Holiness, the Curse which God laid on Sinners, which is that of Eternal Tor∣ments, must needs fall upon him. He must consider the admirable Love of God in sending him in this Sinful and Miserable State, a Saviour to redeem him from destruction by the Sacrifice of his own most Precious Blood;

and to invite him by his Gospel to Repentance and Faith, and to promise him the assistance of his Holy Spirit of Grace to restore him to Holiness, and to fit him for the benefits of Redemption, the Pardon of his Sins, and Eternal Happiness with God in his Kingdom of Glory. Such considerations as these must beget in us a deep and humble sense of our vile∣ness and wretchedness; a godly sorrow for beha∣ving our selves so unworthily towards God, sinking much below the dignity which he gave us; a holy Shame and indignation a∣gainst our selves for this; a judging and con∣demning our selves as worthy to perish, and to be punished everlastingly; and a most ear∣nest desire of God's Mercy and Favour; a firm belief of all that he hath already done for us in Christ; fervent Prayer for the renewing and sanctifying Grace of the Holy Ghost, to qualifie us for a full Pardon and eternal Salva∣tion: And lastly, an unfeigned resolution to endeavour henceforward to mortifie all our lusts, to resist all temptations to Sin, to use all the means of Holiness, to Serve God ac∣cording to the rules of the Gospel; and so do∣ing, to cast our selves upon the Mercy of God through the merits of our Blessed Saviour. Now all this is but our first entrance into a state of Repentance, which is also the only Sate of Salvation on Earth. This is that

which qualifieth persons of ripe age for Bap∣tism; and this is that which Baptized Infants are obliged to by Baptism as soon as they come to years of understanding. And this, tho but the beginning of a Penitent Life, is enough for those who live no longer: And implieth in it a great deal, too little thought on by many. As first, A change of mind and judg∣ment; our understanding being so far enlight∣ned, that we judge otherwise of God and our selves, of Heaven and Earth, of Good and Evil, than we did before. We prise and va∣lue God, and Heaven, and Holiness above all things whatsoever, even life it self: And we cannot think well of our selves, nor value any thing in the World without these. Se∣condly, Such a change of desirc and will, that all our desire is to please and honour God, and by that means to be restored to, and continue in his favour; and not to please our selves in any thing wherewith we know God is dis∣pleased. Our wills, are resolved to consult no longer with Flesh and Blood, nor to be gui∣ded by our own corrupt inclinations and judgment, but wholly by the will of God, the Gospel of JESUS Christ, and the Grace of the Holy Spirit. Thirdly, Such a change of life and endeavour, that just now we set our selves in good earnest on the great work, daily mortifying and crucifying the Flesh with its

corrupt affections and lusts, and cleansing our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the Fear of the Lord. This is the first beginning of Repentance; and if we have not done this, whatever we flat∣teringly think of our selves, we have it all yet to begin. And yet is this, I fear, a great deal more, than many who have a long time pleas'd themselves with a conceit that they are Sincere Penitents, have at any time yet well thought on.

Secondly, After this unfeigned resolution to live a Godly life, there must be a constant care upon our Souls to make good this resolution, and to carry on this change, thus happily begun, unto perfection. We must enter upon an ha∣bitual course of governing our Thoughts, Words and Actions, by the Word of God; of denying our selves in all the vile desires, sinful inclinations and lustings of corrupt Na∣ture; and of using all fit means of subduing the Flesh unto the Spirit, and of growing in Grace and in the knowledg of our Lord JESUS Christ. And here again is much more than is, I fear, by all of us well thought on. As First, A constant fixing our thoughts upon God as much as we can, as always present with us, seeing and observing our whole behaviour; an Eye in all things to his Will and Commandments; being careful

to leave nothing undone that he hath enjoined us, to do nothing that he hath forbidden; to observe the prescribed method and manner of doing every duty, as being always under his eye. Secondly, A very diligent and frequent searching into, and reviewing of all these things; observing narrowly what has been defective or amiss any way, that we may be duly humbled, and all may be for the future amended. Thirdly, A constant watching and standing upon our guard against all Temptations, whereby we may be drawn to commit evil, or neglect the good which is our duty, or to be slight and careless in the doing of it. Lastly, A daily using of the helps of reading, hearing, meditating, praying, conversing with pious company, or whatever may be a means of pre∣serving our hearts in a Penitent and holy tem∣per, and of encreasing our love to God and Holiness, and our hatred of Sin. He that is not careful to do this, as well as he can, is far from true Repentance.

Lastly, After all our utmost care, because of the weakness of our Nature, through in∣cogitancy, and surprize, and a multitude of unavoidable business of this life, we shall find, that in many things we offend all. And therefore we must often examine our selves, and discovering our failings as well as we can, we are still as we discover them, to repent of

them; and concluding with our selves, that many of them may have slipt away, and esca∣ped our observation; we are, together with those we have found out, to pray for the par∣don of our secret Faults. And here first, The sense of our numerous Infirmities must make us continually more and more humble and vile in our own eyes, and take down all that confidence we are too apt to have of our selves, more and more convince us of the ne∣cessity of grace, and send us to God to implore, in the most humble and fervent manner, his strength in our weakness. And secondly, We ought to give glory to God in humbling our selves before the World; and confessing by our whole behaviour, that we esteem of our selves as vile Sinners, unworthy of God's Blessings, and such as think it becomes us to humble our selves to all whom we have offended, to make them all the satisfaction we can, to ask them forgiveness, and beg their Prayers to God for his forgiveness of us.

All this is necessarily implied in the Duty of Repentance. And how easie is it then to see, that many who think themselves Peni∣tents, are mistaken in their duty? Yea, how many of them who seem to be Persons not of the worst temper, but far better than the most of us are, never repent at all, merely because they never yet well consider'd what Repen∣tance

is. It is no less than hath been said; So that no one that hath not well considered, and unfeignedly resolved, and is not always careful to avoid Sin, and lead a holy life; no one that loveth not God more than all things, or that hateth not Sin more than all Evils; no one that is not more desirous to honour God, than to please himself; none that examines not his own heart and his ways often, or that studieth not the Word of God constantly, or shuns not all Temptations carefully, or resists them not stoutly; none that is proud of himself, or is not deeply and humblingly sensi∣ble of his own vileness; none that continueth in any known sin, or wilfully and ordinarily omitteth any known duty: none, I say, that labours not as much as he can, to be a good Christian in all things according to the Gospel of Christ, is to account himself a true Peni∣tent.

2. And now, if we find not our selves true Penitents yet, let us, as we value God's Ho∣nour, and our own Salvation, make haste to be so. Oh what a wretched piece of folly is it to to cast our whole happiness upon a mere uncertainty! What an unaccountable mad∣ness is it, instead of making our Calling and Election sure, to make them every day we live more and more uncertain to us? Is this all the kindness that we can afford our selves,

that we will rather venture to be miserable for ever, than take a little pains in time to prevent it? Had we rather weep fruitlesly for our Torments, than weep savingly for our Sins? For a little brutish Pleasure, which though we have to day, we are not sure we shall have to morrow, shall we hazard the unexpressible Pleasures of Eternity, which we may make sure of to day, but make it a very doubtful point, if we delay to make sure of them to day, whether we shall ever enjoy them, do what we can hereafter? Do we any of us know, how soon the Door will be shut upon us, and there shall be no entrance for us into Heaven? Why then will we imi∣tate the foolish Virgins, and rather chuse to sleep away the opportunity, than seek to have our Lamps furnish'd with Oil in due season? If we be taken unprovided, we know it will be in vain at last to cry, Lord, Lord, open un∣to us; Christ's Answer will be ready, Verily I say unto you, I know you not, Matth. XXV. 12. Those who have worn the Devil's Li∣very so long, Christ will not own at last for Persons of his Retinue.

O why will we deal worse with God, and our own Souls, than we are wont to do with any thing else of the meanest concern to us? When we are in any trouble of body or estate, we are in great haste to be relieved; neither

delay we to accept of help when 'tis first ten∣dered to us. When any one offers us a good gift, or other considerable kindness, we are not wont to bid him stay till to morrow. What an untoward humour is this in us? God made haste to restore fallen Man, and to comfort him with the promise of a Saviour; Our Saviour made haste when the time was come to shed his precious Blood for our Re∣demption; The Holy Ghost hath not delay'd by the Word and Ministry to beseech us to be reconciled to God. But we delay still, as though, whatever else be, yet nothing that is meant to bring us towards Heaven and Happi∣ness were worth regarding.

Whilst we delay our Repentance, we give the Devil, our Adversary, all the Advantages he can desire to have of us. The holy An∣gels of God would rejoice to see one of us re∣pent, Luke XV. 7, 10. And had we rather gratify the Devil by our Damnation, than have the holy Angels rejoice at our Salvation? Whilst we delay, the Devil needs not tempt us, nor seek to devour us; we take care to save him that labour, by wilfully continuing in his power; and if hereafter we shall think of repenting, we have already taken care that he shall not want matter for a temptation from our long impenitence. Yea, we give him so sure hold of us, that we shall not easi∣ly

break loose from him. We have given him so long experience of our yielding tem∣per, that he is never to seek how to fit our humour with a suitable Temptation, neither can he doubt of always prevailing, where he hath prevail'd so often. Hitherto he hath befool'd us, by persuading us 'tis always too soon to grow wise; and having been fools so long, he will the more easily persuade us hereafter, because with a fairer colour of rea∣son, that it is then too late.

How many of our temper hath the Devil got into Hell already, by persuading them 'tis already too soon, till they find it too late? What would those miserable Souls, who have been thus befool'd into Torments, now give, if they had it, for such an opportunity of re∣penting as we now have? O why then should we now lose the opportunity we have, and giddily venture thereby suddenly to fall into that remediless condition they are now in? The next day, or hour, for ought we know, may lodge us for ever with them in Hell; and then shall we have weeping, and wailing and gnashing of teeth for evermore. Those tears of Repentance, which will not then quench, might now prevent those unquenchable Flames from taking hold of us.

O that we could every day really imagine our selves just under the stroke of Death! and

that the apprehension thereof might awake us into a serious consideration of that Eternal State we then must enter into! What haste would we then be in to make as sure as we could of escaping those dreadful Torments, the very thoughts whereof seem torment e∣nough? What strange Agonies of Soul have many dying sinners fallen into, who have lived jovially all their days? What thoughts have some of us, it may be, had, when in some fit of sickness we apprehended Death ap∣proaching near us? How penitent, how reli∣gious seem'd we then to grow all on a sudden! How came we to be of such a different temper then, from that which we were in before? O, we saw our selves, in all appearance, then just on the very brink of Eternity; we thought our selves just stepping into Hell, if we repent∣ed not; and then we thought it time to re∣pent indeed, and that it stood us upon as much as our Souls were worth to make haste. And may we not be this moment, for ought we know, in the very same danger that we then thought our selves in? Do we know, any of us, that there is so much as one day, or one hour, betwixt this moment and Eternity? And why then are we not now in as great haste to re∣pent, as we were in then? How many that delay from time to time, are, when they least fear it, knock'd down with a sudden blow?

How many are cut off in the very act of sin, when secure in themselves, and thinking on no such thing as dying, they were in Hell be∣fore they thought that death was near them? Is not our delaying our Repentance the like∣liest way in the World to provoke Almighty God to send out one of these swift Arrows to destroy us? O let us be ready, for it may come in an hour that we think not. Whilst we so confidently promise our selves to morrow, and flatter our selves with purposes of repenting then, a sudden destruction, a Phrenzy, a stu∣pidity, or we know not what, may arrest us, and not give us leave so much as to think that we are Sinners; or to say, Lord have mercy on us.

Doth not God seem, for this very reason, to conceal both the time, and the manner of our death from us, that we may be the more watch∣ful, and take the more care to be always rea∣dy for dying at whatever hour, or in whatever way it shall please him to take us hence? Did we certainly know before-hand, just when, and how we must die, we would venture the more boldly to spend our time in sin and vanity, till we knew the time was near; and then it may be some few days before, become a little more serious; just as it is the custome of too many at this time to do before a Sacrament. Therefore God will not

have us to know the time of our death, that we not knowing but it may be to morrow, may be every day ready; and so he may have the honour, and we the comfort of a pious life.

Moreover, as was before said, To continue in sin, in hopes that we may repent hereafter, as it is to sin that grace may abound, which is a thing (if we believe the Apostle) greatly to be abhorred, Rom. VI. 1. So is it the most effectual course we can take to shorten our days, and to prevent the benefit we hope for. The fear of the Lord prolongeth days; but the years of the wicked shall be shortened: The hope of the righteous shall be gladness, but the expectation of the wicked shall perish, Prov. X. 27, 28.

Again, We can hardly give any rational account, why God should so strictly, and under so severe Penalties enjoin us the practice of many excellent Vertues, and forbid us ma∣ny foul Sins, if we may hope to please him, and be saved by a very late, or death-bed Re∣pentance. Can such Vertues as Sobriety, Tem∣perance and Chastity, and many more, be thought commanded us as the proper Exerci∣ses of a sick and dying man? Can the Sins of Gluttony and Drunkenness, Chambering and Wantonness, Murther, Theft, Ambition, Co∣vetousness, and more such like, be forbidden upon pain of damnation, left a man should be guilty of them on his Death-bed, or in his last

Sickness; when 'tis somewhat hard to con∣ceive, how a man should have any thoughts of them? Or can we conceive, that the mean∣ing of such Commands is no more but this; You must either do these Duties, and avoid these Sins, while you live, or repent that you have not done so, when you are about to die? What were this but to say, That all the Com∣mands of holy living signify no more, but this, That a man may safely break them all whilst he liveth; if he can but keep them, when he can break them no more; or be sorry that he hath broken them, when he is afraid he is just going to be damn'd for it; or resolve to keep them, when he thinks he can live no longer?

What probability is there, that any Resolu∣tion of repenting hereafter, is sincere? We cannot absolutely resolve to repent hereafter, be∣cause we cannot certainly know that we shall live hereafter; and if we resolve but conditio∣nally, to repent hereafter, that is, on supposition that we shall live to repent, we must seem content to be damn'd, if we dye before that time come, because we know, That without Repentance we must be damn'd. I think one cannot in good earnest resolve to repent, unless he immediately do repent, when he resolves upon it. How can any one imagine it too soon to do what he knows necessary to be done, and yet may never be done, if not just now?

No man can with any colour of reason be thought in earnest, when he saith he resol∣veth to do that another day, which he knows is to be done every day, and must of necessity be done sometime, and yet he knows not whe∣ther he shall have another day or no. It's plain, such a man doth not resolve at all to repent, for he loves it not, and that's the reason he doth it not now, and will still be as good a reason not to do it then; but in truth, all he resolves upon, is, not to repent now, or to drive it off yet longer, and that's no resolution at all to repent.

What folly is it to drive off our Repen∣tance, till we be scourged and lash'd unto it? If we make not haste of our selves, and God have yet any kindness left in store for us, he will whip us to it. If we will not otherwise awake out of sleep, God, if he have not alrea∣dy determin'd we shall sleep on unto death, will awake us with his Rod. And whether had the Prodigal better have staid in his Fa∣ther's House, and continued in his Love, and under his constant Care and Providence, by obeying him at first; or have wandred abroad, as he did, till extreme want and ill usage drove him home? If we will be saved, we must re∣pent; and is it not a very foolish thing to stay till the whip drive us to it? Especially when 'tis doubtful, whether or no the Repentance which begins in Fear, will end in Love, which

yet if it do not, it will never bring us to Sal∣vation.

And now after all this, I hope none will be so foolish as to flatter themselves with a vain conceit of their being Penitents, when they are not; or to encourage themselves with as vain hopes of repenting hereafter, whereof they can have no certainty. We find indeed one Example of a dying Penitent in the Scripture, who was accepted of God, and we find no more but one, that of the Thief upon the Cross. But alas! he hath afforded but very small Encouragement to any delaying Sin∣ner, by his own happiness in being crucified by the side of his Saviour. Here is, as I said, but one single Example, and yet had there been ten thousand such as this one was, I do not see how they could any more encou∣rage a considering man to delay his Repen∣tance one hour, because no one knows whe∣ther after that hour he shall have so much time as that Malefactor had to Repent in, tho it was very short, or whether in that short time he shall repent as he did. Had never any Offender but one, been pardon'd by any King, could this be any reasonable encourage∣ment to all the Rebels and Malefactors in the Countrey to hold on rebelling, robbing, steal∣ing, murthering, and committing all sorts of capital Crimes in hopes of a Pardon; only

because once it fell out that some such Offen∣der was pardon'd? Indeed it will follow hence, that such a Pardon may possibly be obtain'd, because it was obtain'd: but it follows not that it may ordinarily or probably be obtain'd, because it never was any more than once obtain'd, that we know of. Be∣sides, This is indeed an Example of a late Re∣pentance; and many Examples of a late Re∣pentance there are besides this, though hardly another of one so late: but we are not sure it is an Example of a delayed Repentance; for we cannot find that this late Penitent ever one minute delayed his Repentance after he was called to it, and convinced that it was his duty. And indeed, seeing this man's case was very extraordinary, he that would encourage himself by it, ought first to see that his own Case, in all considerable circumstances, be like unto it.

If any one ask, What course is to be taken by those who have long delay'd their Repen∣tance, but are not yet in appearance near un∣to death? I know not what better Advice to give him than this: That he delay it no lon∣ger, but make all the haste that possibly he can to repent now: And by how much the more time he hath already lost, let him use so much the more care and diligence to improve that little which is yet behind, to his best advan∣tage.

Such an one had need to give himself, in a manner, wholly henceforward to this great Work, and should not suffer any busi∣ness that he can well shun, to disturb him in it. He should not now grudge to pinch him∣self of time in relation to all bodily and worldly Concerns, as much as he did God and his own Soul before; or to bestow as much upon these, if he can possibly, as he used to do upon those. No self-examination, no humiliation, no prayers, no tears, no stri∣ving to do good, can be too much. He had need to do almost nothing else but bewail his sinful life, denying himself all the Pleasures, and all the Comforts of this World, save only the necessary supports of life. This seems to me the least he can do, to satisfy himself of the sincerity of so late a Repentance, or to lay a foundation for a comfortable hope of God's acceptance. I shall now conclude the whole Discourse with those words, Isa. LV. 6, 7. Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked for∣sake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy; and to our God, for he will abundantly pardon.

FINIS.