4. Lastly. It is only in part effectual, as it respects its future reward.

When all the difficulties of a death-bed repentance are overcome-when, notwithstanding the weakness of nature in her last moments of pain and agony, the penitent sinner, through divine grace, feels that godly sorrow which is a characteristic of genuine repentance, and forms true and steadfast resolutions of obedience-when the sincerity of his repentance is thus placed beyond all hazard, and he rejoices in a well-founded hope of the mercy of God-even then, a death-bed repentance, as it respects its future rewards, is only in part effectual. It is founded in the nature of things, it is founded in reason and justice, that there should be a proportion between the work and the reward: to suppose, then, that the sinner, whose life has been devoted to fulfilling the lusts of the fleshwho, so far from doing good in his day and generation, hath, by his injustice, his cruelty, his sensuality, disturbed the peace of society, invaded the rights of others, and corrupted, by his evil example and solicitations, the souls of men-who, so far from glorifying his God and Saviour by an holy life, hath practically denied him, contemned his authority, violated his laws, done despite unto his Spirit, and trampled under foot his precious blood; to suppose that the last moments of a life thus sinful, spent in the tears, the cries, and the resolves of penitence, will obtain the same weight of glory which will reward the uniform service of the prime and vigour of our years, is contrary to every idea of propriety and justice. No; God, the just Judge, who rewardeth every man according as his work shall be, will apportion the reward to the work

performed. The ability by which this work is performed cometh of God: its acceptance must be attributed to that mercy which is not strict to mark what is done amiss; and its reward, far transcending the merits of the best human performances, proceeds from that infinite goodness which delights in the diffusion of happiness. Of grace, therefore, is our salvation; and "not of works, lest any man should boast."* But there is still a proportion between the rewards of heaven and the comparative advances in holiness of the children of God. As it respects, indeed, God's kingdom in this world, our Saviour pronounced the parable of the householder calling his servants at different hours into the vineyard, and finally rewarding them all alike. But this parable was designed to repress the arrogance of the Jews, who would have excluded the Gentiles from an equal participation with them of the blessings of this kingdom. Early called into the vineyard, the Jews murmured against their Lord, because, though he fulfilled his covenant with them, he admitted, at the last hour, the Gentiles to an equal interest with them in Gospel privileges. "Thou hast made them equal unto us, who have borne the burden and heat of the day." And here the Sovereign Dispenser of grace vindicates his right to distinguish, according to his own will and pleasure, various portions of mankind with different degrees of spiritual light and knowledge. "May I not do what I will with mine own?" Still, in the final awards of his justice, they who, equally distinguished on earth by spiritual privileges, have variously improved them, will be variously reward

* Eph. ii. 9. VOL. III.

+ Matt. xx. 12.

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Matt. xx. 15.

ed. For in the celestial house where the righteous dwell for ever, are many mansions; and in that new heaven, the habitation of the saints, one star differeth from another star in glory. How far inferior, then, will be the future glory of the deathbed penitent, who has only to offer the tears of contrition, the supplications of a wounded spirit, and the desires of a soul which pants for mercyto that bliss which will be awarded to him who early forsook the ranks of the ungodly, and enlisted under the banner of his God and Saviour; who early took up his cross, to follow his divine Lord and Master; who early commenced that good fight, which terminated in complete victory over a sinful world, in the full attainment of grace and holiness; and for which, therefore, there is laid up the most splendid crown of glory!

Persevere, then, young Christian, with increasing fidelity and ardour, in thy warfare; for thou shalt increase thy future reward. Redouble thy diligence, aged saint; for the term of thy probation is nearly closed. Renounce without delay, O sinner! thy sinful course; for every moment's delay diminishes that bliss which, by patient continuance in well-doing, thou mayest secure and a few days or hours, at the close of life, devoted to God, can at best obtain for thee, but a distant view of that glory which, in its full radiance, fills with unutterable ecstasy the spirits of the blest.

Alas! that any should rest their immortal interests on a death-bed repentance. We do not declare this repentance impossible; on the contrary, we declare it is possible, through the extraordinary mercy and grace of God; and therefore we encourage and soothe the contrition and sorrow

of the dying penitent. But still a death-bed repentance is inexpressibly difficult-eminently hazardous -and recompensed, at best, with only imperfect rewards. Will any, then, rest their eternal happiness on a death-bed repentance? That repentance may never come some sudden accident may in a moment cut asunder the tie that unites you to life; disease may instantly terminate your mortal existence; delirium, seizing your departing spirit, may render you incapable of reflection, of resolution-even of one prayer for mercy. Oh! fatal delusion! that has placed the interests of eternity on a death-bed repentance-which never comes.

Beloved brethren, oh! defer not to this uncertain, this hazardous hour-this hour of solicitude, of weakness, of pain, of agony-the work of repentance. Employ the season of health, of strength, of vigour, in this difficult, this arduous, but this indispensable work. Let your death-bed be the scene, not of your tears, your anguish, your conflicts; but of your praises, your joys, your triumphs. Then have recourse to your God-not as your Judge, to be appeased-but as your Father already reconciled. Then have recourse to your Saviour, not solely to shelter you from the tempest of the divine displeasure, but to support and conduct you through the darkness and trials of this dread hour, to the light and glories of eternity.

Oh, brethren! delay not until the last moment; sue for mercy, lest the door be shut.

SERMON XVI.

THE PETITION OF THE PENITENT.

LUKE Xviii. 13.

God be merciful to me a sinner.

THE language of the publican is the language which the church daily puts into the mouths of her members during this season devoted to extraordinary exercises of humiliation and penitence. Not that she considers repentance as only an occasional duty, to be discharged only at a particular period: it is a duty of constant obligation-the paramount business of life. To confess, and to forsake our iniquities, are duties, from which, at no period, we shall be exempt, until the body of sin being destroyed, we shall shine for ever in the garments of holiness, as the angels of God.

But what is thus at all times obligatory upon us, the church enjoins more particularly at certain seasons. The various graces and duties of religion should be exhibited in our uniform character, and in the daily tenour of our lives. But their vigour would abate, and they would be in danger of total decay, did we not, at certain periods, by more than ordinary attention, brighten their lustre and infuse into them new strength.

The emotions and the holy resolutions of repentance demand, therefore, at stated periods, an extraordinary portion of our thoughts and of our