Sermons and discourses on several occasions by William Wake ...

OF THE DANGER OF Mens Delaying their Repentance. A SERMON Preached before the QUEEN AT WHITE-HALL.

ACTS XXIV.25.

—Felix trembled; and answer'd, Go thy way for this time, when I have a convenient season, I will call for thee.

AMong all the Aggravations of sin, there is none greater, than to continue it not only against the checks

of Conscience, and the motions of God's Holy Spirit to the contrary, but after many admonitions in vain sent us by his merciful Providence to bring us to Repentance. There are, I be∣lieve, but few, if any, in the World, so lost to all the Hopes of Heaven and Eternity, who have not some time or other, been put in mind of their Duty, and invited by God's Grace, to Pardon and Salvation. And if notwithstanding all this, men will nevertheless continue still incorrigi∣ble, and harden themselves against all the means that can be made use of to reclaim them, we ought not to wonder, if they are at last given up to the Dominion of Sin, and reserved as monuments of the just Judgment of God, at the day of his glorious ap∣pearing.

I will not now enter on any Enquiry what the cause should be, why we who are all of us sufficiently convinced of the necessity of Repenting, and the de∣plorable State in which we must ex∣pect to be, if we do not some time or other effectually set about it; should yet still for the most part be so very unwilling to Repent.

But because, this is one of the most fatal delusions men are apt to cheat themselves withall, that with Felix here in my Text, they put off this business to a more convenient Season, and by their unseasonable Procrastina∣tions in an Affair that of all others ought the least to be defer'd, too often die without ever performing it at all; I will make it my endeavour so to lay before you the Danger of such a Delay, as if it shall please God to convince you not so much of the Necessity of Repenting some time or other, which I take it for granted without my speaking you are all of you already resolved to do, as of the great concern we have immediately to set about it; and do that presently which we must some time or other do, and can never do so Well as now.

And this I shall make appear from these two Considerations;

• Ist, Of the great Danger we run by delaying our Repentance.
• IIdly, Of the Comfort and Satisfa∣ction that will arise to us, from the Conscience of having duly

• ... Perform'd it as we ought to do.

I begin with the former of these Considerations,

Ist, Of the great Danger we run by delaying our Repentance.

Now that in one Word is this; That whilst we go on continually to put off our Duty and the business of Repen∣tance to a more convenient Season; and like Felix in the Text think it still too soon to set presently about it; we run the hazard of never doing it at all, and like Felix, too often die in our Sins and our Impenitence. So that whatsoever danger there is of dying without ever Repenting, the same is the danger which we run by delaying our Repentance. And this I shall make ap∣pear,

• 1st, From the great Shortness and Vncertainty of our present State.
• 2dly, From the Nature and Difficul∣ty of Repentance. And,
• ...

• 3dly, From the Method of God's pro∣ceeding in the Dispensation of his Grace, as set forth to us in the Holy Scripture.

And 1st,

That the Shortness and Vncertainty of our Present State, ought to convince us how great a dan∣ger we run by Delaying our Re∣pentance.

For Proof whereof I shall not think it necessary to entertain you with any Common-place-Argument of the Infirmi∣ties of our Nature, and the many Ca∣sualties to which our Lives here are perpetually exposed, and against which we can never say we are secure for the next moment. How many Persons have been struck with Sudden Death? What accidents have befallen others to render them wholly unfit for their Duty; so that though they have had a longer warning of their Approach∣ing End, yet either by the Intollerable Sharpness of their Pain, or its influ∣ence upon their understanding Facul∣ties, so as many times to deprive them

of all the use of their Reason, and render them utterly uncapable, either to reflect upon their lives, or to re∣pent them of their Sins, have been so far indisposed to all the Offices of Re∣ligion, that their longer respite has proved of no more advantage to them, than if they had not had the least notice of their approaching End. These are things which every Dis∣course of Mortality for the most part abounds with; and a daily Experience renders any long insisting upon them, needless to us.

We live in the midst of the Monu∣ments of Death.* 1.1 Thousands fall every day besides us, and ten thousands at our right hand: And it is only of the Mercy of God that we are yet alive, to consider these things, and to pre∣pare to die. And sure then it can∣not but be a very great danger, as it is certainly a very great presumption in any Man to neglect this, and de∣fer his Repentance to such a Time as he can never be sure he shall live to see.

And this is an Argument which e∣very man's own reason will at the first view offer to him to convince him of the danger of procrastinating his Repentance: And such as ought never the less to be consider'd, because it lies so obvious to our understandings, as to be the common Topick of every one in the managing of this Exhorta∣tion. But yet, since such is the Infir∣mities of our Nature, that we are apt to overlook many times what is the nearest to us; and common Arguments, like other ordinary things, are not usu∣ally so much regarded, as otherwise the true weight and value of them would deserve they should be: I will endeavour to improve this useful Re∣flection, by desiring these two things may be farther considered in it, and which perhaps are not so commonly at∣tended to.

1st, Whether he who delays his Re∣pentance now, out of a prospect that he shall hereafter have time enough to enter upon the practise of it; does not, besides the danger which arises from the common uncertainty of life,

and the miseries and casualties that or∣dinarily accompany it, to prevent his Repenting at all, expose himself more∣over by this very thing to the parti∣cular hazard of the Judgment of God, to cut him off in the midst of his Sins. What such Persons as these may think of their putting off their Re∣pentance to some future season, I can∣not tell; But I must confess, when I consider the full import of it, I cannot but look upon this as one of the most provoking Crimes in the World; Nor do I think it possible for any man to add a higher Aggravation to his Sins, than being admonish'd of his danger, and so far convinced of the necessity of Repenting, as to resolve some time or other to enter upon it; nevertheless still to go on in his Evil way, and desperately resolve not to begin to be religious, till things are come to the very last Extremity, and it is abso∣lutely necessary for the saving of his Soul. For,

1st, He who neglects to repent at the present, out of a presumption that he shall hereafter have Time enough to do

it, when Age and Infirmities are crept upon him, and he is no longer in a Condition to pursue the pleasures of his Sins; What does he but in effect de∣clare, that the best of his Time is fit to be consecrated to the service of his Sins, and the refuse only to be reserved for God, which he knows not well o∣therwise how to dispose of?

I need not say how reproachful a thing this must be to Religion, to e∣steem it a Work fit only for that part of our lives in which we are not good for any thing besides. But sure I am, that Man must have a very mean No∣tion of God Almighty, who can think him of so Easie a Temper, and so in∣dulgent to Sinners, as to be willing to receive them at any rate; and after all the Indignity and Scorn with which they have treated Him all their life-long, to be glad to take them upon their own Terms, and rather than go without them, to accept even of this slight and seeming submission from them.

It must be confess'd indeed, that great is the mercy and long-suffering of

God, beyond any thing we are able to express or to conceive.* 1.2 But then there is mercy with him, that he may be ser∣ved and feared, not affronted and abu∣sed by us. His Goodness leads to Re∣pentance, but gives no encouragement to our Impenitence. And he who thinks that God will accept the Refuse of his Time, after a long life spent in the ser∣vice of sin; and the business of Reli∣gion put off on purpose to this last pe∣riod, as supposing it would then be soon enough to provide for Eternity; will, I fear, instead of an Acceptance, meet with the same reproof those of old in the like case did, who kept the best of their Flocks, and of their Herds for themselves, and offered to him the Blind, and the Lame, and the Sick for sacrifice;* 1.3 Mal. i.10.14. I have no pleasure in you, saith the Lord of Hosts, neither will I accept an Offer∣ing at your hands.* 1.4 Cursed be the decei∣ver that hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing: For I am a great King, saith the Lord of Hosts, and my name is dreadful among the heathen.

But 2dly. He who thus delays his Repentance, does not only provoke God by continuing at the present in sin, and that too out of an unwarrantable pre∣sumption that he shall be accepted at the last, though in the mean time he continues Impenitent; but 'tis plain, has no true Honour for God at all; nor thinks of Repenting even then, be∣cause he loves God, and desires to please him, but merely because he is afraid he shall otherwise be damn'd, and lose his Soul to all Eternity. For else, had such a one any real sense of Religion, or did he even then intend in good earnest to set about the practice of it, it is not to be imagined where∣fore it is that he at present neglects the performance of it. Nor can any other account be given why he does not be∣gin the next moment to be religious, but only this, that he does not truly love God, nor desire to serve him, nor by his good will would ever think of doing of it.

Now this will yet more aggravate the heinousness of such a delay, and be∣tray a desperate contempt of the Di∣vine

Goodness and Wisdom: As if God either were not able to discover our Hypocrisie, and distinguish between a real Penitent, and a pretending Votary; or would otherwise so far connive at it, as to accept of a shadow of Repen∣tance, a form of Godliness reserved on purpose for the last business of our lives, and then too put on only be∣cause it could no longer be deferr'd, not out of any love to God or Reli∣gion, but merely for fear of his Eter∣nal Vengeance.

And when such is the desperate Provocation which every Sinner by de∣laying his Repentance, adds to all the rest of his Impieties; I cannot but think, we ought seriously to consider, before we venture upon such a Procrastinati∣on; or rather, to speak more properly, to keep our selves from deferring our Repentance at all; not only how very little security we have of our lives, up∣on the account of the general uncer∣tainty of our condition in this world; But whether this very thing of putting off the business of Religion to such a sea∣son, may not be a particular means to call down some speedy Judgment upon

us, so that we shall never come to that time we designed for this work. But.

2dly. Should nothing of this hap∣pen unto us, yet still it cannot but be very dangerous to defer our Repenting, though never so little, seeing such is the difficulty of performing it, that he who has the longest life, will find it scarce enough to discharge it as he ought to do. And he that puts it off as a work that may be done well e∣nough hereafter, in his declining years, perhaps in his last sickness; may possi∣bly do somewhat which he may call Repenting, but which 'tis very great odds shall have little in it, more than the Name and Appearance of it.

And this brings me to the Second General Argument I proposed, to shew the danger of Deferring our Duty. viz.

IIdly, From the Nature and Difficulty of Repentance.

This is an Argument which I the rather chuse to insist upon on this

occasion, because I am apt to believe 'tis the mistake of the true Nature of Repentance that chiefly encourages so many to a delay of it. For sure were men heartily persuaded, that 'tis so great a thing to Repent as indeed it is; that it requires so much Labour and Pains to accomplish it, and can∣not presently be known even by our own selves whether it be perform'd as it ought or no; insomuch that should we allow him who has put off his Du∣ty for the present, to discharge it tru∣ly at the last, yet 'twill be impossible for him till he comes to the Judgment-Seat of Christ, to be sure that he has done so; they would never venture to de∣fer it to such a time, in which 'tis next to a Miracle for a man not to mis∣carry in it.

Now Repentance, if taken in that proper Notion which the Holy Scrip∣tures give us of it, is a change of Mind, in the words of St. Peter,* 1.5 an eschew∣ing of Evil, and a doing Good. It con∣sists not in a bare sorrow for Sin, or a Desire and Resolution to live better for the time to come, but in a real Conversion. By consequence, to ful∣fil

it as we ought to do, we must not only be sorry for our sins, and desire and resolve to amend, but we must truly and heartily endeavour so to do. 'Tis a change of life, in which the true per∣formance of this Duty consists; and whatsoever comes short of this, when we have opportunity so to do, is not a sincere Repentance, nor will ever be ac∣cepted of by God as such.

And when such is the nature of this Duty, I shall not need to say, either how difficult it is to discharge it, or how much Time as well as Labour it will cost us to accomplish it. It is not a little while that will suffice to overcome those vicious habits, which a long practice has rendred almost na∣tural to us; to conquer our passions, and bring our most extravagant lusts into subjection to the rules of Religi∣on. And we may have just reason to fear by the difficulty we find but of be∣ginning this work, how much more pains and trouble it will cost us to bring it to perfection.

Let us add to this, That every Ha∣bit, and that of Sin above all others, the longer it is continued in, the more

it roots it self in our very Natures, and the greater time and pains it will require to remove it. So that then our Task will increase every day upon our hands; and the longer we neglect our duty, we shall not only have the less time remaining to fulfil it in, but we shall still have the more to do to discharge it as we ought to do.

If therefore we can with any reason suppose, that we shall be able to do all this at the last: If we can indeed se∣curely presume that such a change as this is a work fit for our declining years: That when our Memory is de∣cay'd, and our Thoughts move slow; When our Reason begins to fail us, and the Infirmities of our Age, and our Sins to surround us; We shall then be in a Condition to look back into all the remote Passages of our Lives pass'd, and to call our selves to an account for all our sins, and raise up our resentments to a true and real Contrition for them; and so to change our very Natures, as from old, Habitual Sinners, to become upon the sudden, New Creatures; from the Servants of Sin, the Children of God; let us then, if we please, put

off our Repentance to the last Act; and resolve that it will be time enough for us then to begin to live, when we are just now about to die.

But if we cannot, without the ut∣most unreasonableness, imagine that we shall then be able to do all this: If such a change as I have now mention'd, and as the true Nature of Repentance does imply, be a work that will re∣quire our best strength and labour to accomplish it, and without some extra∣ordinary measure of the Divine Assi∣stance, be too much even for that: It must then remain, that tho' we were the Masters of our own time, yet we could not, without a very great danger, put our Salvation upon such a Hazard as this, in which if we should allow it possible for a man to attain unto it, yet to be sure that is all, and 'tis a thousand to one but he comes short of it.

There is yet a third Consideration which I proposed, and which will still more shew the danger of delaying our Repentance, viz.

IIIdly, From the Method by which God usually proceeds in the di∣spensation of his Grace, as it is set out to us in the Holy Scri∣ptures.

I have already observed, from the very nature of all Habits in general, that the longer any one goes on in an Evil Course, the more unwilling he will be, and the greater difficulty he will find it to get out of it. But in the Habit of Sin, especially every little de∣lay, adds a new strength to our Passions; and those Lusts which at first might more easily have been overcome, be∣ing suffer'd by a longer continuance to insinuate themselves into our very Na∣tures, get the mastery of us, so that we have neither desire nor ability to rid our selves of them.

No one becomes extremely wicked upon a sudden. When first Men begin to enter upon an Evil Course, they find many difficulties arise on every side to reclaim them from it. Con∣science is vigilant, and for the most part very troublesome too. It remonstrates

to them the baseness and unreasonable∣ness of a Vicious course of life, and it is not without some violence that they break through the restraints of Shame and Modesty to pursue it. Sometimes it sets before them the obligations which their duty lays upon them to fulfil it: How worthy and honourable a thing it is to live Virtuously; what a Credit and Respect it gains a man here, and what a glorious Reward shall be the consequence of it hereafter? Sometimes it calls to mind the terrors of the Lord; and forces them whether they will or no to think of that Time,* 1.6 when for all these things God will bring them to Judgment: and how they shall then be able to en∣dure an Eternity of Torments in that wretched place,* 1.7 where the Worm dieth not, and where the fire never shall be quenched.

Now all these, and many other hin∣drances of the like kind, which the Sin∣ner meets with in the first beginnings of his Evil Course, are not only so many Barriers which it has pleased God to set in our way to keep us from ruine, but so many helps too to assist us, if we should at any time be enticed to do

wickedly, to recover our selves again out of it. But by a longer Continuance in Sin, all these are overcome; and we are not only thereby more deeply en∣gaged in the ways of wickedness; but having lost all these Assistances, our re∣treat is also rendred infinitely more dif∣ficult, than whilst we lay under the re∣straints of Shame, and Fear, and Con∣science, to reclaim us.

But this is not yet all: for by conti∣nuing in Sin, and putting off the time of our Repentance, we do not only diminish our own Natural strength, and thereby render our selves still less able to encoun∣ter with it; but what is yet more to be consider'd, we deprive our selves of the Assistance of God's Grace too, without which it will be impossible for us ever to overcome it.

It is laid down by Isaiah as the reason why God forsook his ancient People the Jews, Chap. lxiii. vers. 10. That they rebelled, and vexed his Holy Spirit, therefore was he turn'd to be their Enemy, and He fought against them. And our Blessed Saviour in his Gospel every-where proceeds upon this measure in the di∣spensations of his Grace; that * 1.8 to Him

who has, i. e. who makes use of, and im∣proves what God has already bestow'd upon him, shall be given, and he shall have more abundantly: But from him that has not, i. e. that does not make use of, and improve what he has, even that which he once had, shall be taken away. And however it may sometimes please God in an extraordinary manner to raise up Sinners at the last, and though they continue long in their Wickedness, yet nevertheless still continue his Divine As∣sistance to them, to bring them to Re∣pentance: yet cannot this be any Ground for any one to rely upon in this mat∣ter, seeing it is plain both from the Authority of Holy Scripture, and the Common Experience of Mankind, that in the ordinary Methods of God's Provi∣dence, his Grace is withdrawn in propor∣tion to Men's neglect of it, till at last they are utterly deprived of it,* 1.9 and gi∣ven up to be led Captive by the Devil at his Will.

Hence it is that we sometimes read in Holy Scripture of Persons deliver'd up to a Hardness and Impenitence of heart.* 1.10 Not that I think God ordains any man to destruction, or denies him such a mea∣sure

of his Grace as may be sufficient to preserve him from it; But when Men neglect his Offer, and despise and grieve his Holy Spirit; and go on in their Sins, notwithstanding all the methods of his Providence to bring them to repentance; When the measure of their Iniquities is now fill'd up, and they are become ripe for Vengeance; then God is pleased sometimes to withdraw his Grace from them, and seal them up unto destruction: And tho he may sometimes permit them, for other ends of his Pro∣vidence, to continue still in this World, yet he no longer continues the Power and Assistance of his Holy Spirit to them, to bring them to repentance.

This I take to have been the Case of Pharaoh after the Sixth Judgment. Till then,* 1.11 the Scripture tells us, that He hardned his Heard, or that His Heart was hardned: But when his own Magi∣cians confess'd that the finger of God plainly shew'd it self in the Miracles of Moses, and yet he still continued obstinate; then God declares that He hardned him: Exod. ix.12. and caused him to stand, i. e. kept him alive when he had deserved to be punish'd with a

quick destruction; for this very end, that he might shew in him his power; Exod. ix.16.

Many are the Declarations of the Holy Scripture that confirm this to us. If we look into the state of the Old World before the Flood; God himself declares, Gen. vi.3. That his Spirit should not always strive with Man: Yet a hun∣dred and twenty years, and if they repented not in that time, then He would bring an utter Destruction up∣on them.

And in the same manner we find Holy David speaking in the person of God concerning the Rebellious Israe∣lites: and which I the rather remark, because Saint Paul applies it, Hebr. iii.12. to the very purpose of what I am now speaking: That because they hard∣ned their hearts, and tempted and grie∣ved God forty years, therefore he at last sware to them in his wrath, that they should not enter into his rest. And the application which the Apostle makes, is this plain Conclusion; Take heed,* 1.12 Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God:* 1.13 But exhort one ano∣ther

daily, while it is called to day, lest any of you be hardned through the de∣ceitfulness of Sin.

And lastly, to mention no more, The same is the Declaration which So∣lomon makes in the Name of God, con∣cerning the Destruction of hardned and impenitent Sinners, Prov. i. where ha∣ving first set forth the Grace of God ready to assist them, if they would repent: verses 22, 23. How long, ye sim∣ple ones, will ye love simplicity? And ye scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: Behold, I will pour out my Spirit upon you, I will make known my words unto you: He afterwards declares the just indignation of God against them, if they should still continue obstinate and impenitent; verses 24, 25, 26. Because I have called, and ye refused; I have stretched out my hand, and no man re∣garded; But ye have set at nought all my Counsel, and would have none of my Reproof: I also will laugh at your Cala∣mity, and mock when your fear cometh. And again, Verses 28, 29, 30. Then shall they call upon me, but I will not answer; they

shall seek me early, but they shall not find me: For they hated knowledge, and did not chuse the fear of the Lord: They would none of my Counsel; they despised all my Reproof: Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

It were an easie matter to multiply Passages to the same purpose out of eve∣ry part of the Holy Scripture. But I have said enough already to shew the danger of delaying our Repentance, from the apprehension of over-passing the time of it; and to warrant that great Conclusion, which I think is generally received by most Christians; viz. That there is to every wicked man, a certain Time, when the measure of his Iniquities being accomplish'd, there shall be no more any space for repentance, nor any farther assistance given them by God, to bring them to it.

Now if this be so, then would I only desire, that these three things might se∣riously be consider'd by every one of us.

1st, Whether he, who being invited by the Grace of God, and the Motions of

his Holy Spirit; by the cheeks of Con∣science within, and the importunate calls of the Ministers of the Gospel without, to Repentance, nevertheless neglects all these Admonitions, and with Felix still puts off the practice of this duty to some more convenient season; does not there∣by grieve the Holy Spirit of God,* 1.14 and despise his Grace, and affront his Goodness, who thus graciously offers and conti∣nues to him the means and opportunities of Salvation?

2dly, Whether by so doing, he does not provoke God in as high a manner as can well be imagined, no longer to con∣tinue his Grace to him, nor to expose his Mercy to contempt, by suffering his Ho∣ly Spirit still to strive with such obsti∣nate Offenders? And then by conse∣quence,

3dly, and lastly; Whether every such Person may not have just cause to ap∣prehend, that by delaying his Repentance, and putting off the business of Religion to a still future opportunity, he shall at last provoke God to withdraw his Grace from him? And seeing when he had the

opportunity given him, and was invited to repent, he despised the offer, and ne∣glected so to do, God may not hereafter deliver him up to a hardned and impe∣nitent heart;* 1.15 and take away that Grace from him, which he has so unworthily abused, and thereby deserved to have no longer continu'd to him.

To conclude:* 1.16 If in that famous Para∣ble of the Talents, there be any application yet remaining to be made of that part of it, in which we find the Talent taken from the unprofitable Servant, and a terrible Sentence of Everlasting Misery pronoun∣ced against him for his neglect: Or, in that other of the Fig-tree,* 1.17 which was to be pruned and digg'd, and then try'd another year; and if still it continued to bring forth no Fruit, then to be cut down, and cast out of the Vineyard: The meaning of both can be no other than this; That he who despising the Grace of God, and the opportunity of Salvation, con∣tinues still in his Sins, and improves not those Abilities God has given him to the great ends for which they were bestow∣ed upon him, shall at last by a severe, but most just judgment of God, be de∣prived

of them; and have his neglect punish'd with the loss of God's Grace here, and in the consequence of it, with an Eternal Damnation hereafter.

And this then may suffice to shew, how dangerous it is for a man to put off the business of Repentance at the pre∣sent, out of an unwarrantable presump∣tion that it will be time enough to per∣form it hereafter. But now if the Que∣stion be, What a man who has unhap∣pily done this, should do? I reply,

1st, Let him by all means hasten his Repentance all he can; and the longer he has deferr'd it already, the more care∣ful and resolute let him be not to put it off one moment longer.

2dly, Let him be so much the more zealous and diligent in his Religious Per∣formances; let his sorrow be the more pungent, his Confessions the more hum∣ble, his Prayers the more fervent; but especially his Resolutions and his Endea∣vours the more hearty and sincere to break off the course of his Sins, the lon∣ger he has continued in them: that so by the extraordinary vigor of his present Endeavours, he may make some kind of reparation for the slowness he has been

hitherto guilty of in setting about his duty.

But this is not all: It will, perhaps, be farther enquired; Whether upon the Principle I have now laid down, of the withdrawing God's Grace from such as refuse and reject the offers of it, it will not follow, that such persons as these are to be look'd upon as in a desperate Estate; and therefore that it is in vain for them now to think of repenting at all?

But this is a Question which every man will best be able to satisfy himself about. That he who puts off his Re∣pentance now, upon a presumption that it will be time enough to fulfil it here∣after, may justly fear the withdrawing of God's Grace from him, I have fully shewn: But that God does absolutely withdraw his Grace from every such Person, I do not say; and whether or no he has withdrawn it from any particular Person, he will presently be able to dis∣cern by the state in which he finds his Soul as to the business of Religion.

If his Lusts and his Passions lead him captive at their pleasure; If he has no Affections or Desires remaining after

Piety in his soul; if he cares not for God nor his duty, nor can yet per∣suade himself either to think of ano∣ther world, or to provide for it; These indeed are, though I will not say cer∣tain signs of a desperate condition, yet such as may give us just cause to fear whether he be not come into that state, from which there is no Redempti∣on, and in which God will no longer give him any Assistance, to return into the way of Righteousness.

But if, on the contrary, he even now begins to come again to himself, and wishes and desires, if it be possible, to be reconciled unto God: If being touch'd with a lively sence of his sins and his obstinacy, he is at last willing to amend, and return unto God with all his heart: Then 'tis plain, that though his Condition may be bad, yet it is not desperate. God has not yet given him up a Slave to the Devil, but still continues to him the benefit of Repen∣tance; so that if he be not again want∣ing to himself, he may yet hope for a sufficient measure of Divine Grace to bring him by Repentance to Salvation.

But here still there will one difficul∣ty more arise, and it is this. How such a Person shall satisfie himself that he is truly penitent; and by consequence that he may depend upon the mercy of God for Pardon, notwithstanding his former Impenitence?

To this I answer, 1st. If the person who thus repents at the last, be in a con∣dition of continuing yet longer in this world, he may then be sure of the since∣rity of his Repentance, and of the con∣sequent security of his Condition, by the same experience that all others are, viz. by the fruits of it in a constant per∣formance of Piety and Good-Works. But now

2dly. If the Question be of a dying Penitent, then indeed it will be a mat∣ter of more difficulty to answer it. For if on the one hand I may not be so un∣charitable as to conclude at all adven∣tures the utter invalidity of such a Re∣pentance, because for ought I know, 'tis possible for a man in the very last act of his life, to be struck with such a true contrition for his sins, as might,

if he had lived, have produced a real Amendment, and then God who is able to discern this, will consider him accord∣ingly: Yet neither on the other, can we ever be sure that such a Repentance is sincere, nor by consequence may we at all Adventures supppose in favour of it.

The truth is, a Death-bed Repen∣tance is, in the best prospect we can take of it, exceeding dangerous, and in the case before us, I am afraid despe∣rate. Nor have we in all the Holy Scripture, so much as one Example of any one that purposely put off his Re∣pentance to this time, and yet was sa∣ved upon it; and the Instance of Felix in my Text, is a terrible one to the contrary. He was touch'd with St. Paul's Preaching, and feared the Judg∣ment of which he spake. But he put off the Apostle to a more convenient sea∣son; and we do not find that ever that more convenient season came, or that he had ever any future call to Repen∣tance.

It is not to be question'd, but that if a man be come to this sad pass, he ought by all means to be exhorted to

repent, because otherwise to be sure, he must perish, and 'tis possible this may save him. But what that Repentance is, which a wicked man then exercises, we cannot tell, and the effect of it must be left to God's Judgment to declare; and it will be our parts instead of being over-inquisitive into these secrets, to be careful not to expose our selves to a condition so full of danger; in which there is much to be feared, but little Hope, and no Security.

And now, what more remains to en∣gage us to a speedy, or rather to a pre∣sent Repentance, but that having thus largely shewn the danger of deferring our duty, I very briefly close all with a more excellent Prospect,

IIdly, Of the Comfort and Satisfacti∣on that will arrive to us from the Consideration of having perfected this great and necessary Work.

This is a Point on which it were as easie to speak great things, as I think 'tis needless so to do. If to Live in a State of Friendship with God, and to be able to look forward into Eternity

with Comfort; If to be freed from the stings of Conscience, and the Terrors of Everlasting Punishment, and instead thereof to be full of a well-grounded Confidence that Heaven and all its Glories shall be one day Ours; in short, If there be any such thing as a Felicity to be attain'd either in this World or in the Next, such a Christian as this pos∣sesses it all; For he enjoys the Love, the Favour of that God, who is the Great dispenser of all Good both in Hea∣ven and Earth.

O the Peace and the Tranquility! The Pleasure, and the Satisfaction of that Man, who lives in such a State as this! Whose Conscience acquits him; whose Innocence supports him in the midst of Dangers; whose Piety and Virtue chear his Soul, and fill it with the most excellent Comforts; whose Present Condition is full of Hope, and whose Future Prospect is to be for Ever Happy.

How will such a Christian as this Tri∣umph over all the Miseries, and despise the Blandishments of a vain, uncer∣tain, sinful World? Even Death its self the last, and greatest of Terrors, will

not be able to amaze him: But rather He will welcome it with a chearful mind, and with St. Paul desire to de∣part,* 1.18 and to be with Christ; whilst able with him to cry out;* 1.19 I have fought a good fight, I have finish'd my Course, I have kept the faith; Henceforth there is laid up for me a Crown of Righteousness, which God the Righteous Judge shall give me at that day.

But O Wretched Sinner! Who by thy unreasonable Delays in a matter of such vast concernment both to thy Present and Eternal Happiness, not on∣ly exposest thy self to the danger of Dam∣nation in the other World, but deprivest thy self of the only true and real Feli∣city of this!

Men indeed may flatter themselves in their Evil doings, and find a great deal of seeming satisfaction in their ways of Wickedness. But when all is done, the Remembrance of this one thing, That in a little time they must die, and come to Judgment, will ever and anon come in and embitter all their Enjoy∣ments; and convince them that 'tis the way of Piety that alone is the way of plea∣santness, and her paths the paths of peace.* 1.20

But I must not pursue these Reflecti∣ons any farther; I will therefore con∣clude this whole Argument, with those excellent Words of the Son of Sirach, Ecclus. v.xviii.

* 1.21Make no long tarrying to turn unto the Lord, and put not off from day to day.

* 1.22Before Judgment, examine thy self, and in the day of Visitation thou shalt find mercy.

* 1.23Humble thy self before thou be sick, and in the time of sins show repentance.

* 1.24Let nothing hinder thee to pay thy Vows in due time, and defer not until death, to be justified.

Notes

• * 1.1

  Psal. cxi.7.
• * 1.2

  Psal. cxxx.4.
• * 1.3

  Mal i.8, 10
• * 1.4

  —14.
• * 1.5

  1 Pet. iii.11.
• * 1.6

  Eccles. xi.9.
• * 1.7

  Mark ix▪ 4••.
• * 1.8

  Mat. xiii.12. Mark iv.25. Luke viii.18. —xix.26, &c.
• * 1.9

  2 Tim. ii.26.
• * 1.10

  Matt. xiii.14. Mark vi.52. John xii.40. Hebr. iii.13. Rom. ii.5.
• * 1.11

  Exod. vii.14.viii.19, 32.
• * 1.12

  Hebr. iii▪ 11.
• * 1.13

  —12.
• * 1.14

  Ephes. iv.30.
• * 1.15

  Rom. ii.5.
• * 1.16

  See Matt. xxv.14.28, 30.
• * 1.17

  Luk. xiii.6.
• * 1.18

  Phil. i.23.
• * 1.19

  2 Tim. iv.7.
• * 1.20

  Pro. iii.17.
• * 1.21

  Eccl. v.7.
• * 1.22

  Ib. xviii. —20.
• * 1.23

  —21.
• * 1.24

  —22.