In considering this subject, I would, in the first place, offer a few cautions against the abuse of this interesting narrative. II. Show what we are particularly to learn from it. I. I shall suggest a few cautions against the abuse of this interesting narrative. This affecting instance of the compassion and grace of our Redeemer has not unfrequently been brought forward as an argument to prove the safety and efficacy of a death-bed repentance; that the dying malefactor actually obtained the pardon of our Lord, and was received into glory, we cannot doubt. It is recorded by the pen of inspiration, and we are not permitted to question its truth; but that this extraordinary display of divine power and grace should be considered as a precedent on which to establish our hopes and expectations under similar circumstances, is by no means warranted. A precedent, in law, certainly implies a similarity to the case in question; and yet, upon minute investigation, it is often found very dissimilar. The danger of misconception, in this instance, is so great, that I would spend a few minutes in waging war against so formidable an error. I would propose four simple questions, all tending to establish the peculiarity of the case we are considering; and the danger of trusting to it ourselves. 1. What was the crime for which he suffered? 2. What were the probable disadvantages he had to encounter? 3. What proof can we give that our repentance is genuine? 4. When will the Saviour of the world again appear under similar circumstances? 1. What was the crime for which he suffered? We are so totally ignorant of this fact, that 1 shall dismiss this inquiry in a moment. The Greek term here used signifies a plunderer; but it is the same used in the case of Barabbas, who, we are informed, was guilty of sedition. It might be an offence against morality, for which he was condemned; or it might be for joining in an insurrection against the tyranny of the Roman power. We cannot now ascertain the cause; can we then establish a precedent? 2. Consider the probable disadvantages he had to encounter. Can we prove that he was born of religious parents, educated in a religious seminary, early made acquainted with the Scriptures of the Old Testament, which were the best preparation for the reception of Christianity? Can we say that he ever beheld our Saviour; that he ever heard a discourse; that he ever witnessed a miracle; that the gospel was ever offered, or that the glad sound of salvation ever met his ears? Then let us turn to ourselves, and view the difference which exists; the descendants of pious ancestors, educated in religious families from our cradles, breathing the very atmosphere of Christianity, and in our nurseries imbibing those principles which point the soul to Heaven; with the best examples before our eyes, the best books in our hands, the best friends with whom to converse, and who are striving by every means in their power to promote our eternal interest; perhaps, in early life, led under these favourable circumstances to the fairest profession. Where is the similarity between our case, and that of the poor trembling penitent on the cross? You may tear the precedent to rags. You can never find a parallel. 3. What proof shall we be able to give that our repentance is genuine? The Saviour of the world, though suspended on a cross, could penetrate the human heart. He well knew what was in man. He knew the inmost thoughts, and desires, and wishes, which actuated the mind. When his followers once discoursed among themselves, and whispered, lest their Master should overhear, he was well acquainted with the subject of their discourse, and knew even their secret motives before they were themselves aware of the suggestion. But is any human being endowed with such penetration? Is a poor finite mortal competent to judge of the sincerity of professions; often, alas, extorted by pain and sickness, and forgotten with returning health? How often have such scenes been exhibited! How frequently, in a season of sickness, when disease had wasted the frame, and death seemed rapidly approaching, has the vow been uttered, that, if health and strength are renewed, their future lives should be consecrated to the service of their Almighty Preserver; they should be spent in acts of virtue and of praise. God has heard their prayers, and granted their request; their lives have been spared, but, with returning ease, came returning indifference; with the return of business came the return of care; with the return of amusement, the return of thoughtless levity; with returning companions, returning dissipation; and the vows and resolutions of the sick chamber are totally forgotten, and the life is perhaps a greater scene of depravity than before. And how can you be certain that life will be prolonged, and time will be granted? The short space of the present year will alone furnish instances of many who have been showing every mark of activity, either in the prosecution of their business, or amid the social circle; and have been dead in a moment. Where, then, is your death-bed repentance? Let me not be mistaken; far be it from me to affirm that no death-bed repentance is genuine, or has ever been accepted; I firmly believe, that there may have been many, to whom pardon and grace have been vouchsafed, through the infinite mercy of God, at the eleventh hour; all I wish to affirm is, that the dying man cannot know that it will; it may be granted; but we have no warrant by which to claim, or even to expect it. And shall we risk our eternal happiness on this issue? 4. Once more. When will the Son of God again appear in such an awful situation? The Redeemer of mankind suspended on a cross is a spectacle, which, not only this earth, but all the planets which revolve around our system, nay, the whole universe itself, will never again behold. An act of special mercy might, therefore, at such a period, be dis |