similar circumstances, now? Now, the members of the church are given to understand, that it is enough for them to vote in connexion with the parish. And if they are out-voted, or do not choose to vote at all, it is of no importance. The Parish have a right to settle whom they will, and the man settled by them is, ipso facto, pastor of the church.

The first open indication of the change here spoken of, is an article in the Christian Disciple for July and August, 1820. It was there insisted that, in the early ages of Christianity, there were no church members in distinction from the whole congregation; that church and parish were convertible terms; and that the Pastor was chosen in a meeting of all the people. The Platform was attacked expressly, as making the church too" aristocratical," and the practice of Congregational churches from their first establishment was condemned, as "unlawful" initself, and " utterly unknown in the primitive church." In short, the entire scope and design of the article here spoken of was to abolish the church, or to make it, at best, but a mere appendage of the congregation. The decision of the Dedham case followed, in a few months after the publication of this article, and was little more than an echo of the sentiments contained in it, expressed in a more official form. From that time to the present, Unitarians seem to have had but one opinion in regard to the rights and privileges of the churches. The Platform, recently so much extolled, is given to the winds; the "right of the church to elect a Pastor for itself," secured to it "by the essential principles of Congregational polity," is forgotten; the prerogative of the parish swallows up everything; and the church is nothing and can do nothing but in subserviency to its will. On the principles assumed in the Dedham case, one church after another has been stripped of its property and rights; and when measures of this sort are to terminate, and the odious work of oppression cease, the Disposer above alone can tell.

It is doubtful, however, whether the cause of Unitarianism has been at all promoted, or ever can be, by the seizure of church funds. It is doubtful whether large parochial funds, when honestly obtained, are ordinarily beneficial to those religious societies which possess them. It may well admit of a question, whether, by diminishing interest, fostering negligence, and inducing a spirit of sloth and security, they are not of more real detriment than ad

vantage.

But it does not admit of a question, that there is a God who ruleth in the earth, who hateth oppression, and whose curse will follow the possessors of dishonest gain. Individuals, amenable to a future judgement, he may suffer to prosper for a season in their sins; but communities, societies, and especially those of a religious nature, must expect their retribution here. The instances in which parishes have attempted to enrich themselves from the spoil

of churches are yet too recent to admit of a general appeal to facts. The wise observer will however conclude, from existing appearances, that their judgement, in some cases, does not linger.

INVESTIGATOR.

INEFFICACY OF DEATH-BED REPENTANCE.

AMIDST all the wonders of Calvary, scarcely anything occurred more wonderful than the repentance of a dying malefactor. By the same tribunal at which our blessed Lord was condemned to die, it was decreed that two thieves should suffer with him, the one on the right hand, the other on the left. Their characters, previous to that time, had, for aught that appears, been alike: both carried, even to the cross, a spirit of malignant hatred against the divine sufferer, with whom they were to share the agonies of crucifixion. But almost in their last hour, God, in the sovereignty of his grace, was pleased to make a wonderful distinction between them. One, for aught we can perceive, remained hardened in his guilt, persevered in his enmity to the dying Saviour, and carried with him into eternity the spirit of a reprobate. The other became convinced of his guilt, and had his heart softened to the impressions of godly sorrow: he cast an eye of faith towards the divine Saviour, while in the act of dying for the redemption of the world; and the Saviour had compassion upon him, and gave him an assurance of his favor and mercy. "Lord, remember me," said the penitent thief, "when thou comest into thy kingdom." The Saviour answered, "To-day shalt thou be with me in paradise." Here, then, was a case, in which an open and flagrant sinner became a true penitent, near the close, probably in the last hour, of his life. His sins were forgiven him while he was on the threshold of eternity; and when the agony of crucifixion was over, his triumphing spirit, washed, and justified, and sanctified, went to mingle with the spirits of the just.

And is not here,' some one may ask, 'an instance recorded in Scripture of death-bed repentance? And if the blessed Redeemer was ready to extend his compassion to the repenting thief in his expiring moments, why may not others repent and be forgiven in similar circumstances?'-Whoever asks this question in sincerity, has sadly perverted this incident; for the most that can legitimately be collected from it is, that repentance, at the close of life, is not impossible. There is an awful fact to be considered in connexion with it-it is that it is the only instance of repentance at the close

of life, recorded in the Bible; so that the fair conclusion from this very incident is, that forgiveness of sin in a dying hour is an exceedingly rare dispensation; and that in almost every instance, those appearances that would seem to indicate it, are probably delusive. It may be worth while to dwell a little on some considerations, illustrative of this sentiment.

Let it be remembered, then, in the first place, that there is no more reason to suppose that God will enable the sinner to repent in the hour of death, than at any preceding period; and the fact that he has come through life without repentance, furnishes a strong presumption that he will go through death without it.

It is a truth never to be forgotten that, though man is a moral agent, and as such his actions are entirely his own, yet he is also a dependent being; and there is nothing in relation to which it is more true that God acts as a Sovereign, than in the bestowment of that grace which is connected with salvation. But this is a truth which men, in making their calculations for death-bed repentance, entirely overlook. They proceed on the false supposition that the work of their salvation depends upon themselves alone; and that they may as well bring their powers into exercise in the way of repentance for the first time in the last hour of their lives, as at any preceding period. But the truth is, as has been stated, that they are, in an important sense, dependent on the grace of God; and they have no reason to believe, because he has nowhere told them, that he will be more ready to grant them that grace in the bour of death, than while they are in the vigor of life and health.

as the agency of God is concerned, then, there is not a week, or a month, or an hour in their whole life, but is as likely to witness their return to God, as is the closing hour of their probation. But how many hours, and weeks, and months, have they passed, without having ever felt the efficacy of renewing grace! How slender the probability, then-how few, according to human calcu lation, the chances, that this grace should be extended to them, jus at the moment when flesh and heart are failing!

But it may be imagined that there is something in the approac of death, which is peculiarly fitted to rouse the sinner to action, and bring him to repentance. True it is, that there is much in this event that is adapted to wake up in the breast a spirit of anxiety and alarm there is a terror in the thought, that the last moment of probation are on the wing, and the scenes of an awful retributio just opening upon the spirit, which it is not easy for the most harde ed sinner to resist. Yes, it is admitted that the dying bed is place for alarm, and trembling, and horror; but it is denied that there is any natural, much less any necessary, connexion between these emotions, and that great change of character which we cal repentance. The inhabitants of the world of wo have these eme tions in a far greater degree, than it is possible any sinner shoul:

feel them here but amidst all their writhings, and tossings, and convulsions, there is not the semblance of a feeling which approaches to that godly sorrow which is unto life. They 'gnaw their tongues for pain, and blaspheme the God of heaven,' but 'repent not of their deeds.' No doubt that a sense of the wrath of God against sin, enters into the nature of that conviction which is preparatory to true repentance: but who does not know that the highest degree of religious terror may exist, often does exist, in the present life, and yet the soul remain as dead in trespasses and sins as ever?

I have said that there is not more reason to suppose that God in his sovereignty will grant grace to the sinner to repent in the hour of death, than at any preceding period: I now go farther, and say, that there is much less. Far be it from me to assign a limit to the mercy of God but let it never be forgotten that infinite mercy is exercised only in consistency with infinite wisdom. Is it not, then, contrary to all just notions of the divine government, to suppose that, in the ordinary course of his providence, God should call sinners into his kingdom, just at the close of their probation? Is it not rational to conclude that, if he ever designs to make them subjects of his grace, he should do it, in ordinary cases, before life is nearly spent, that they may have opportunity to labor in the advancement of his cause? How improbable that he should suffer them to sin away the whole period which was given to be devoted to his service, and just at the moment of their departure, make them the monuments of his renewing grace, and take them to heaven! That individual cases of this kind may occur, it were rash to deny ; but surely we must regard them as exceedingly rare dispensations; as little less than miracles of mercy; as variations from God's ordinary procedure for which He doubtless has good reason, but before which it becomes us silently and reverently to bow. And tell me, whether what passes under our observation in respect to the subjects of divine grace, is not in exact accordance with these remarks? We know, indeed, that some are converted after they have reached the period of manhood; and here and there one, in the ranks of old age; but far the greater number who ever give evidence of being followers of Christ, commence their religious course while they are young. God calls them into his kingdoin, and appoints them a service to be performed for him. He trains them to become soldiers of the cross; and it is by patient continuance in well-doing that they become fitted for a crown of glory. If, then, there are comparatively few in middle life, and almost none in old age, who are brought to repentance, how improbable is it that God's Spirit should often operate effectually on a death-bed; that he, whose time and faculties have all been given to the service of sin, who has wasted the whole

period allotted him to prepare to die, should, after all, acquire that preparation in the act of dying!

Another consideration that illustrates the delusive nature of death-bed repentance is, that it always takes place in circumstances in which there is the strongest possible temptation to self-deception. The prospect which opens before the dying sinner who is unreconciled to God, is appalling beyond the power of conception. It is the loss of all good, real or imaginary, which he may have enjoyed in this world, and an accumulation of all those woes and tortures in the next, which must be the effect of God's wrath against the reprobate. He had, indeed, often heard of all this when he was in health, and heard of it, it may be, with profound unconcern. The reason was that he regarded it as something distant and invisible, and perhaps even flattered himself that it might not be a reality. But now, when he sees that it is all but just before him, that the covering is beginning to be taken off from the world of wo, his spirit recoils with agony, and he exclaims, Who can dwell with this devouring fire?' Here is alarm, and agitation, and terror, such as can be known only by being felt, and no wonder that in these circumstances the sinner should earnestly desire to find relief; and the only way in which he can find it, is by gaining some evidence, real or imaginary, that God is reconciled to him. Hence how natural is it, that he should earnestly watch the changes of his own feelings, and try to discover something with which he may connect the hope that the great work of regeneration has passed upon his soul; something by which he may persuade himself that his destiny is reversed, and that from being a candidate for hell, he has become an heir of heaven! How natural that in this state of trembling anxiety, he should grasp at the faintest gleam of hope; and how probable that he will take up the opinion that he is converted, when this is not the case. And let the idea that he has passed the necessary change once get possesion of his mind, whether with or without evidence, and the natural effect of it is to fill him with joy and here is the true reason of all that rapture which is so often exhibited on the death-bed, where there has been no previous exhibition of Christian character. The soul takes up the idea that it has passed into a state of security; that it has escaped the tremendous doom to which it was exposed; that it is just on the threshold of immortal glory, and about to join the communion of angels; and no wonder it should be filled with rapture in these circumstances, should imagine itself the subject of all holy exercises, and should feel prepared to resign itself into the hands of God with triumph. No doubt, this is the true account of many a triumphant death-bed scene; and that what seems to be the acting of an overcoming faith, is nothing better than a splendid delusion.