Sinner is then in when Hell and Eternity are just presented before him then he parts with his Sins as a Man does with his Money when he has a Sword or a Pistol held to his Breast out of mere fear not out of free choice No Man but must be afraid of Hell who believes it and has any sense of it and all this dying sorrow and Repentance arises only from hence some I know make a mighty difference both as to the Cause and the Vertue and Efficacy of this sorrow if it arise only from the fear of Hell it is Attrition if from the Love of God joyned with it is Contrition and so will be more effectual Now I am afraid the first is the chief spring if not only cause of it in dying Sinners and that there is no real difference between these two sorts of sorrows in the Nature of the thing but only an over nice distinction in words and thoughts and in considering the same thing by several mental conceptions when the passion is the same in it self and the causes of it are not to be so nicely distinguisht but whatever be the principle of this sorrow and however strong and sincere it be and whatever purposes and resolutions it may be joyned with yet that this mere Mental Repentance is not true and Perfect Repentance such as the Gospel promises pardon to I have shown before in giving the Notion and describing the Nature of Repentance and particularly proved how short and imperfect this is in the fourth Section of the first Chapter so that a Dying Sinner cannot then perform such a full Repentance as hath a certain title to Pardon and Salvation by the promises of the Gospel But to show further that a foolish unprepared Dying Sinner can have no hopes of entering into Heaven by all he can then do and that his most earnest Prayers and Entreaties his Cryes and Sorrows his Wishes and Purposes and Resolutions and all the parts of his dying Repentance put together are not sufficient to do this as the Parable here supposes I shall produce some more Positive and Express Proofs and as I think convincing Arguments against this Efficacy and Validity of a Death-Bed Repentance SECT IV. More Positive Proofs and Arguments against the validity of a Death-Bed Repentance FIrst It does no way come up to the plain and indispensable Conditions of Salvation required by the Gospel for those are no other than Faith and Obedience believing the Gospel and living according to it which are the plain and only pathway to Heaven by Christianity and he that thinks of Christs bringing him thither any other way abuses his Saviour and his Religion and puts a wretched cheat upon himself I know Faith and Repentance and Faith alone are often set down as the only Terms and Conditions of Salvation by the Gospel but then they are to be taken not in a strict and narrow sense but in a large one as they include all that belongs and is consequent to them all that Obedience and new Christian Life which is made as plain a Condition of Salvation by the Gospel as Faith it self and Repentance I have shown plainly takes those in so that the whole Practical Condition of the Gospel is meant by them Faith is the first Principle and Foundation of Repentance Obedience and all Christian Vertues and therefore as including and containing those is made the Condition of our being saved by a Metonymy whereby the Cause comprehends also the Effect Faith does so plainly in Scripture mean not only an assent to anothers words or a trust and affiance in them but that which worketh by love Gal. 5.5 and that which produces good Works and is dead without them that 't is a strange mistake to make that the Condition of our being justified and saved without Obedience 'T is to be observed and I think it may help to clear this matter that when Faith and Believing is made the only Condition of being saved and nothing else is mentioned this is alwayes spoken to those Jews or Heathens who were not yet Christians and Believers and the only way for them to be saved was to believe and embrace Christianity and become Disciples of Christ As when Christ sayes John 3.15 Whosoever believeth on the Son of Man shall not perish but have everlasting life This is spoken to Nicodemus who then exprest his disbelief of Christs words and was not brought fully to believe in him though he was disposed to it So John 6.40 when Christ saith This is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life This is spoken to the Jews who murmured at Christ and were far from believing in him And so Christ bid the Apostles preach this to the unbelieving World Whosoever believeth and is baptized shall be saved Matth. 16.16 i.e. believing and professing Christianity puts them into a salvable state and if they live according to this Faith they shall certainly be saved As if we should say to a Person who desires to know how he may be a Schollar Go to School or to the University This would put him into a certain way to Learning but he must not only be enter'd and enroll'd and matriculated there but must study and read and do such things as belong to a Schollar When St. Peter advised the Jews who were pricked to the heart Acts 2.37 and St. Paul the Jaylor when he ask'd what must I do to be saved that they should believe in Christ and repent They meant thereby turn Christians which would put them into a salvable state but then they must perform all the other things which belong to Christians as well as have this Faith or else they would lose and forfeit this their good state When Christ therefore speaks to his Disciples who already believed in him and St. Paul writes to those who were Christians and Believers they tell them not only of Faith which is the first Christian Vertue and the root of all the rest but of Obedience and of all good Works of living as becometh the Gospel and adorning their Profession with all manner of Vertues which they make as necessary to Salvation as Faith it self Thus if ye keep my commandments saith Christ ye shall abide in my love John 15.20 And ye are my friends if ye do whatsoever I command you ver 14. And not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Mat. 7.21 If ye know these things happy are ye if ye do them John 13.17 So St. Paul to the Corinthians Circumcision is nothing nor uncircumcision but keeping the Commandments of God 1 Cor. 7.19 and to the Galatians In Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature Gal. 6.15 For by the gospel the wrath of God is revealed from Heaven against all
an irresistible force and impulse which shall do all this in an instant and convert a Sinner in a moment No this must be done gradually and successively by the bringing in of other thoughts dispositions inclinations and practices by a kindly and gentle influence upon our Minds the Spirit descending like rain or shedding its Vertue like dew upon our Hearts and so bringing forth the fruits of Repentance in us not like a violent stream or a mighty torrent bearing down all immediately before it The Spirit of God which is compared in Scripture to the winds blowing where we see the effects though we discern not the cause does not by a sudden gust like a hurricane convert a Sinner and turn him from his Sins in such a manner as a tree is torn up by the roots with a violent tempest but by a fresh and gentle gale it carries the Sinner from Vice to Vertue by filling his Mind with new thoughts and strongly moving and determining him the right way and secretly inclining his Mind to choose and his Understanding to see and consider what is his true Interest and Happiness and by an inward energy and vertue as a principle of Life acts secretly and undiscernably upon all our Faculties changing our thoughts desires and affections and working upon our Minds though in a way agreeable to our Rational Faculties yet by a Power superiour and superadded to them And now let every Sinner consider what great Motives and Encouragements and so what Obligations he hath to Repent by the Gospel how powerfully and how endearingly by Motives both of Love and Fear Christ doth there call Sinners to Repentance It was his great work and for this purpose he came into the World to recover lost and undone Mankind and to rescue them from that state of Sin and Misery they were in and to restore them to a state of Vertue and Happiness This was a design worthy Christs coming into the World and all the mysterious dispensation of Christianity 7. And this is of such absolute necessity and importance to us that 't is impossible we can otherwise escape Misery and not perish inevitably God when he would show the greatest Mercy and Kindness to us in the World and demonstrate his Love to us in the highest manner as he hath done by the Gospel yet hath there told us that except we repent we shall all certainly perish Luke 13.5 This is the perpetual and indispensable condition upon which alone we must expect any benefit by Christ and the Gospel this is as low as God can go with us Perfect and uninterrupted Obedience all our lives is his due and when we have broken that and he compounds with us and accepts of Partial and Renewed Obedience instead of Entire i. e. of Repentance and returning to our Duty instead of keeping alwayes to it this is the utmost favour can be expected from him or that he can grant to us and Repentance is the only way by which it is possible for a Sinner to escape Wrath and Damnation This I shall a little clear and make out and then perswade to this Duty of Repentance from the absolute necessity of it 1. Then 't is this alone can consist with the Wisdom and Honour of God as he is Governour of the World God as he is a Being of Infinite Goodness and Compassion to his Creatures so he is a very Wise and Prudent Governour of the World and therefore though like a merciful Prince out of the Goodness of his Nature and the tender Inclinations he has for all his Subjects he is ready to shew all Mercy and Clemency to those that have offended him yet if he should do this too easily without any security of their good behaviour for the future or any care and provision for their better Obedience it would not a little reflect upon the Wisdom of his Government and represent him as too soft and easie a Being and render his Authority in time cheap and contemptible It would not only loosen the reins of Government but be a letting them go out of his hands and throwing them upon the necks of his insolent and rebellious Vassals if without any tyes or obligations for the future or letting them know upon what conditions they should be capable of his favour and continue in it he should take off all the Punishment their past Crimes had deserved this would be to encourage them to commit new ones and give them just grounds to hope for an absolute and perpetual impunity Should God have granted by the Gospel or any other way such an Unconditional Charter of Mercy and Pardon this would have certainly destroyed that very Power by which he granted it and such a Privilege or Concession as it would greatly have reflected upon his Honour so it would have quite undermined his Authority it would have been a resigning up his Throne and a laying his Crown at the feet of his own insolent Rebels For what would have remain'd to him of Power to Govern or to Punish if he had done this If he had set out a standing Act of Grace and Mercy to all Sinners without any Condition or Proviso that they turn from their Wickedness which they had committed that they should come in and lay down all their Hostile Weapons and be Faithful and Loyal hereafter or else be utterly uncapable of any benefit of it Without this it had been rather a Dispensation or Indulgence to be Wicked than a wise Proclamation of Mercy to serve the true Ends and Interest of Government God indeed has with great Wisdom and Goodness found out such a temper in his Government and contrived such an expedient as shews the most admirable Wisdom and the most wonderful Mercy both together and that is for the sake and by the mediation of a Sacrifice to pardon and yet to punish the Sinner by the same way to give an instance of his Mercy and a remonstrance of his Justice and the design of all that is to show that though he is the most inclined to Mercy and Clemency yet he will never show it but in such a way as is consistent with the Honour and Wisdom of his Government He is willing to abate of his extream Right over his Creatures and to take off the edge and severity of his Laws so far as Prudence and the Wise Ends of Government will give leave but not so far as shall give any manner of encouragement to Disobedience and Wickedness and that would be unavoidable if he should ever grant a Pardon to wicked Men upon any other condition than turning away from their Wickedness 2. As 't is this alone can consist with the Honour and Wisdom of God as he is a wise Governour so nothing but this can render us acceptable to him as he is a truly Righteous and Holy Being If we consider God as such as a Being essentially holy so that this is not only his Perfection but his very Nature then
the day is far spent and night is at hand and just upon him So is it with a Man who hath been all his Life following his Vices driving on in a full career of Wickedness and galloping in the way to Hell and the broad road of Damnation and yet thinks by a Death-Bed Repentance and a short stop at the last to come to Heaven Good God! What thoughts have such Men of the great work and business of Religion which ought to be the great work and employment of our Lives who think to dispatch it all in a few moments as if God gave us not our Lives to spend them in his Service and to his Glory and to work out our Salvation and fit our selves for Heaven and do good and grow in Grace and the like great ends of Life but we might pass by all those and wallow in our Lusts and spend almost all our days in the gratifications of Vice and Wickedness and in the Devils service and think it enough to put off God with a very small part at the last and devote our dying hours or a short time when we know we must live no longer to Religion and Repentance This is to think God a very easie Master and Religion a very easie work and Heaven a reward very easily to be attained and come at and that none of them are to be so much minded and regarded but that a little time will serve the turn and that all may be done and taken care of at the last though not quite so well indeed yet upon a forced-put the whole business may be dispatcht in a very little time so as to secure the main chance and not fail of the great end of Religion which is to save a Mans Soul and go to Heaven If this can be done a sudden few Men will care to spend much time more time than needs about it and this very Mistake and Opinion is the reason why they do not but generally neglect and cast off Religion and go on i' their Sins and live carelesly and wickedly and can never he perswaded to a strictly Vertuous and holy Life though they believe Religion and are very far from any Atheistical Doubts and Denyals of it but they think to do all the great work at the last something that shall serve instead of all the rest i. e. to Repent and be sorrowful for their sins for they account this sufficient Repentance and that the dying thus penitent shall be as well as if they had minded Religion all their lives and discharged the great ends of it If it will by the fixt terms and standing provision of the Gospel save their Souls and carry them to Heaven it is as well and will serve their purpose as well and the great purpose of Religion and God designed and appointed it should do all this which we no where find in Scripture and which to suppose would destroy all Religion 3. Without those holy Habits and Dispositions Graces or Vertues of Mind we shall be shut out of Heaven notwithstanding all we can do at the last notwithstanding our most earnest Desires Prayers and Entreaties and all other applications we can make to enter in this the Foolish Virgins found though they beg'd hard and pray'd earnestly and knockt loud and cry d Lord Lord and were never so importunate with the Bridegroom to let them in and presumed no doubt upon having a peculiar Interest in him if not some Relation to him as many do to Christ yet all would not do without timely preparation and having Oyl in their Lamps i.e. Grace and Vertue in their hearts The door was shut and all their cryes would not open it and though they call'd the Bridegroom Lord Lord and had some pretended Acquaintance or Friendship with him and reposed some Trust and Confidence in him yet all was in vain and to no purpose without due qualifications in themselves His Answer was I know you not as Christ's will be at the last day to those wicked Men who yet put mighty hopes in him and trust and rely very strongly upon him for Salvation and think they have some claim and pretence to his special love and favour and call him Lord Lord Saviour Saviour and the like but yet if they have not done the will of his heavenly Father in their lives done their Duty and made themselves fit for Heaven he will profess unto them I never knew you depart from me ye that work iniquity Matth. 7.22 23. Earnest and importunate Prayers are very prevailing Applications to God when the thing is fit to be granted and we fit to receive it and when God can with consistency to his Wisdom and Justice and other Attributes bestow the favour we ask of him and 't is according to the promises he hath made to us so that we can ask in Faith and have good reason to believe it shall not be denyed because there is no bar or just cause either in God or our selves to hinder it then we shall be certainly sure of it and God will alwaies give to those who thus ask him but 't is not our unreasonable though never so importunate Prayers that will make God do an unfit or unreasonable thing or prevail with him to break the Rules of his Wisdom and Justice or out of pity and tenderness violate the standing wise Methods of his Providence and Government Pity and Compassion is not a weak passion in God as it is in Men who are in pain to see another fall into such a misery as they are subject to themselves and which may as well fall upon them and therefore they have a fellow-feeling of it because it touches them with the quick thought of their own frailty and liableness to it but God is subject to no such weakness and uneasiness and therefore pity in him is but a wise Exercise or Effect of his Goodness whereby he is inclined to inflict as little evil and do as much good to his Creatures as the Capacities of their Nature and the Perfections of his own will admit Should a Wise and Good Governour out of weak pity and commiseration to the cryes and lamentations of condemned Prisoners and dying Malefactors stop the course of Justice and suspend the Execution of wholesom and necessary Laws He would destroy his Government by his easiness and bring a thousand times more Mischief to the Publick and so his Pity instead of a Vertue would become both imprudence and cruelty in the highest degree God as he is Pityful and Mercyful so he is Wise and Just too and will not break the standing Rules of the Gospel nor the wise measures of his Divine Government by which he impartially distributes Rewards and Punishments according to Mens Works out of any fond consideration to any Mans particular case He will not he cannot act contrary to the unalterable Rules of Justice either in punishing the Innocent or clearing and letting the guilty go free He must lay