I have not now time to mention what Prejudices lay in the way of this Man's Converfion, and how he overcame them; what a distinguishing Luftre there was in his Faith, to own our Saviour while under a Cloud of Difgrace, and while fuffering the shameful and accurfed Death of the Crofs: to own him, I fay, at a time when one of his Dif ciples had betray'd him, another had deny'd him, and all of 'em had forfook him and fled; to own him while deferted by his Father, and infulted by Men and Devils. Yet none of these Difcouragements hinder'd him from making an open, bold, folemn Confeffion of Jefus as Lord and Chrift; fo that with an extraordinary Humility, and a lively Faith, he addreffes himself to his dying Saviour, Lord, remember me when thou comeft into thy Kingdom. Now who that confiders this extraordinary Cafe of the penitent Thief, can fee any ground, from this Inftance, to delay preparing for Eternity?

Finally, If any will yet be fo perverse as to venture on in a Course of Sin, and refolve to take shelter in this Inftance, I would intreat 'em to remember, that there was another Thief died at the fame, under the most deplorable Circumftances of Impenitency. So that there is much greater reason to think, if thou defer'ft preparing for Eternity till thou art just finishing Time, that God will rather judicially harden thee, than work a Miracle for thy Converfion. How melancholy a Confideration is it then, that any who call themselves Chriftians, and pretend to be theGuides of Souls, fhould teach People, * Efcobar, Soto, Morinus, Lugo, &c.

that

that to defer their Repentance is but a venial Sin; or as others of the fame Communion, that 'tis no Sin at all: and fo encourage Men to delay their Repentance till brought to a Death-Bed?

Thus have I pafs'd thro the three general Heads I propos'd to infift upon. And I fee I must wave thofe Inferences I defign'd from the preceding Difcourfe, and can only mention one, viz. Since the Living know they fhall die, then 'tis the most reasonable thing in the World, immediately, and without delay, to prepare for the invifible State.

Now that I may, if poffible, prevail with poor Sinners to do fo, I fhall fuggest a few things briefly to their most serious Thoughts.

Confider that nothing can be more unreafonable and abfurd, than for Men to continue in Sin, and defer preparing for Death, in hopes they shall have time to repent hereafter for what is the meaning of this, but that they'll continue in the practice of those things which hereafter they'll be afham'd of; and, if ever they heartily repent, will wish ten thousand times they had never done? Can any thing be more abfurd than for a Man to continue in Sin, in hopes to repent upon a Death-Bed; i.e. in hopes to have Trouble, and Sorrow, and Anguish, beyond all Expreffion and Thought? Would any Man, who has the ufe of his Reason, continually eat of that Food, which he is certain beforehand will make him fick even to Death, and that he can never expect a moment's Eafe till his Stomach is discharg'd of it? Yet fuch desperate Madness are all impenitent Sinners guilty of, who delay preparing for the other World,

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in hopes of doing it on a Death-bed. A Modern represents the Folly of it after this manner: "Tis, fays he, juft as if a Man fhou'd be " content to be fhipwreck'd, in hopes that "he fhall afterwards efcape by a Plank, and "get fafe to Shore."

Again, Confider that a time of Sickness and Old Age is the most inconvenient which can be, to enter on any important Work: The Infirmities which commonly attend aged Perfons, make 'em uneasy to themselves, and unferviceable to others. What can fuch do when the Strength of their Bodies is enfeebled, and the Faculties of their Minds impair'd, fo that the Grafhopper is a Burden, and Defire fhall fail? I fay, what can fuch do, when their Apprehenfions are flow, their Judgments weak, their Affections cold, and every thing in Body and Mind under the greatest Disorder?

Moreover, let it be confider'd, that the longer Men delay preparing for Death, and go on in Sin, the more difficult it will be for 'em to return to God. The Prophet compares the Change of a customary Sinner, to the washing of a Blackmoor white: Can the Ethiopian change his Skin, or the Leopard his Spots? then may ye alfo do Good, that are accustomed to do Evil.

Again, If Men have any reafon to repent of their Sins, they have reafon to do it immediately. If thou art convinc'd of the Evil of Sin, and therefore would for fake it, 'tis much more reasonable thou shouldft do it now, than defer it to an uncertain Hereafter: for the greater Evil Sin is, the fooner we leave it, the better. Art thou convinc'd of the dangerous Confequences which will attend

Sin, that it will expofe thee to the Wrath of God, and to endless and inexpreffible Miferies? Why, if there is fuch hazard in Sin, then to break off our Sins immediately, is the fafest Course in the World: for the longer a Man goes on in Sin, the greater Danger he puts himself in, and the greater Punishment he exposes himself to. Haft thou not run far enough in Debt? Wouldst thou dare to increase the Sum of thy Guilt, and treasure up more Wrath against the Day of Wrath, and the fearful Revelation of the righteous Judgment of God? Doft thou promise to prepare for Death hereafter? Fool that thou art, thou art not fure of any time but the prefent. Moreover, fhould your Circumftances in your last Sickness be as favourable as you could defire; fhould you have some time allow'd you, and the ufe of your Reason too, you are not fure that you fhall have a Heart to repent. Repentance and Faith are the Gift of God; and 'tis evident from Scripture and Experience, that poor Sinners can no more prepare themselves for the other World without God's fpecial Grace, than they can fubfift in this, without the common Concurrence of his mighty Power.

Again; Confider how ungrateful and disingenuous 'tis for Men to devote the first and best part of their time to the Service of Sin, and reserve only the Dregs of Life for the Service of God. Can you imagine that fuch an Of fering will be pleafing to the Almighty, when there is no Prince on Earth but would abhorit?

Once more, confider with what Horrour you'll be feiz'd, if you fhould be fummon'd to the Grave, and furpriz'd by Death with

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out any Preparation at all: How will you bear the Terrors of a wounded Spirit, when you are not capable of fupporting your felves under the Pains of a languifhing Body? What will you do? Whither will you fly? What can you fay, when the Heavens are dark over your Heads, and Hell blazes under your Feet? Therefore as you know you fhall certainly die, earneftly beg of God the Affiftance of his Holy Spirit, that you may be always Ready then Death in any Dress will be no Terror to you; but you will rather be glad to find the Grave, because Death will be for your infinite Advantage: as we have reafon to believe it was to that excellent Minifter of the Gofpel, whofe Decease has occafion'd this Discourse.

He was justly esteem'd by all Men of Probity and good Senfe, who had the advantage of his Acquaintance: For if one confider the Reverend Mr. EWER in any Relation while living, he was very defirable.

He has diftinguifh'd himself for feveral Years as an exemplary Chriftian, whofe Piety towards God, and Affability towards Men, have recommended him to the Esteem and Approbation of all; Being an Example to the Believers in Word, in Converfation, in Charity, in Spirit, in Faith, in Purity. He was a Nathanael, an Ifraelite indeed, one who cou'd not ftoop to the little Arts and Difguifes by which fome People make their way in the World.

He had a prudent and regular Zeal for the Glory of God, and the Salvation of Souls. He ever exprefs'd a juft Indignation against