miserable associate. I know that the bare act of administering reproof is not of itself decisive testimony, one way or the other, of piety. We are always to notice the circumstances and the spirit with which the reproof is administered. It often happens that the basest of men, in a fit of passion, reprove their fellow-men. But the circumstances in which the dying malefactor reproved his fellow-sufferer, give his conduct in that matter peculiar weight. All about him were despising the Lord Jesus Christ as an impostor and a miscreant The Redeemer was accused of many gross crimes, and probably the thief had not the means of knowing their accusations to be false. It would not have been surprising if he had viewed the Saviour as the vilest of the three sufferers. With such impressions he would not have viewed the conduct of his fellow as very criminal. His reproof then, testifies, that he had other views of Christ than were entertained by the multitude who witnessed his agonies. And while he abhorred the conduct of his fellow, he boldly expressed that abhorrence, in contempt of the full tide of public opinion. If one should reprove the profane or lewd, while in the company of pious men, or at a time or place where and when religion was popular, it would be no very decisive testimony of his piety; but let him administer reproof when all about him would justify the sin, and despise the reprover; then it becomes an auspicious testimony. Wicked men are strongly tempted to fall in with the current of public opinion. To do what will please and be what others will approve is very much the leading principle with unbelievers. When we see them face about, and stem the current of depravity, this conduct tells in their favour.

2. The believing malefactor freely acknowledged

"And we

his sins, and the justice of his execution. indeed justly, for we receive the due reward of our deeds." There may be confessions of guilt, where sin is not hated. And yet a free and ingenuous confession, where there is no temporal advantage to be gained, is evidence of that compunction which always attends repentance. "He that confesseth his sins shall find mercy."

3. The penitent thief feared the Lord. Said he to his companion, Dost thou not fear God? They had none but God to fear. Human justice had exerted upon them its utmost rigour. And yet the dying thief confessed, that there was wrath for them to fear. It is manifest that he believed in a future righteous retribution, and was acting with reference to that day, when he must give account of the deeds done in the body.

4. There was evidence of meekness, humility, patience, and submission. He rebelled not against the authority that crucified him, submitted to what he deserved, and seemed willing to suffer, without complaint. He felt and acknowledged that he was receiving "the due reward of his deeds;" that no injustice, but the contrary, was done him, while he was made a public example of justice. He took to himself the punishment of his sins, and submitted, without a murmur, to the rigorous operations of human law.

And with his submission there seems to have blended meekness, patience, and humility. In fact, these attributes of mind are very much the same, and have their distinct names because of the varied circumstances in which the same Christian grace is brought into exercise. When the suffering penitent cheerfully cleared the Saviour of every fault, and charged crime, and guilt, and desert of punishment upon himself, he used the

legitimate language of humility. He did what every sinner must do before he can be accepted of Christ, took to himself the punishment of his sins. He appears to have received the death he deserved with meekness, and to have endured with patience the pangs that brought that death upon him.

ness.

5. The dying malefactor discovered strong faith in the Redeemer. He viewed the Lord Jesus Christ as the promised Messiah, believed that though he saw him dying, he should live again, that he was the possessor of a kingdom, that he had power to bless and save him, and in the exercise of this confidence, committed his soul to the Redeemer's care; "Lord remember me when thou comest into thy kingdom." Now it would be no other than a strong faith that could thus operate at such a moment. It was the hour, and the power, of darkThe object of his faith was, at that moment, in a state of debasement, shame, and contempt. He was believed to be an impostor, was viewed as a malefactor, had been condemned as a criminal, and was suffering the penalty of human law. Such would have been the view of unbelief. His disciples had forsook him; one had betrayed him, and one denied him. If we except the conduct of the Saviour upon his trial, and while hanging on the cross, and the wonders that transpired at the time, the earthquake and the darkness, there was every thing to tempt an unbeliever to view the suffering Saviour with scorn and contempt. And there were doubtless those present who would explain those strange phenomena so as to lay the fears they might awaken. And we do not perceive that they had any effect upon the Jewish Sanhedrim, or the Roman soldiery.

It must, then, have been a strong faith which would lead the dying thief to commit his immortal interests to.

one who was thus in the very depth of disgrace, and one with whose character he was, probably, but very little acquainted. He doubtless saw in the Redeemer, while hanging on the cross, a dignity of deportment, illustrative of his high and holy character. He heard him pray for the presence of his Father, and the forgiveness of his enemies, which might convince him that an august personage, one more than human, suffered by his side. Still that faith was strong which could surmount so many obstacles, and commit such amazing interests to one apparently so unable even to help himself.

6. There was, in favour of the penitence of the thief, the evidence of prayer. One would hardly suppose that he had leisure to pray, as he hung upon the torturing nails, and groaned with every breath, and bled in agony at every pore,-there could be but little leisure either to think or pray. But in the midst of all this he prayed, "Lord remember me when thou comest into thy kingdom? There is a prayer, I know, that is not of faith, nor can any form of prayer be to those who cannot know the heart, decisive evidence of piety. It is a sure negative evidence, but not positive. If one does not pray, he is unquestionably an unbeliever. Still it is said of Saul, "Behold, he prayeth," and this fact was mentioned as an evidence of his piety. And prayer is frequently thus spoken of in Scripture, and must be viewed in the dying malefactor, as evidence of piety.

Finally, however, our only assurance that the dying malefactor went to heaven is to be gathered from the declaration of our Lord, "This day shalt thou be with me in paradise." But for this assertion of the Redeemer, we could only have hoped that the miserable man was saved, and it would have remained till the judgment

day a doubtful question, like the conversion of Nicodemus.

II. I proceed to inquire into the probability of there being many late conversions. By late conversions I mean, what you will understand me to mean, converversions which take place in the late hours of life. Although I shall dwell more particularly on the scenes of the sick and dying bed, yet many of my remarks will apply to the period of old age. I confess my unshaken belief that the instances are rare when a person reaches heaven after spending almost the whole of life in sin. In support of this opinion, I refer you, in the

1. Place, to the Scriptures. The whole aspect of the sacred volume exhibits this truth. Of the many thousands of whose conversion we read in the Scriptures, but one is said to have been converted in the dying hour, and but few are known to have been far advanced in life. From the very nature, however, of this article, I can make no quotations. If any doubt the truth of the remark, it will belong to them to bring forward, if they be able, Scripture testimony to the contrary.

The promises and invitations of the gospel imply that God's chosen time to make up his jewels is the early part of life. "Those that seek me early shall find me." "Seek ye the Lord while he may be found, call ye upon him while he is near." "Seek ye first the kingdom of God and his righteousness."

The same may be inferred from the threatenings. "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at naught my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh." If you will examine your Bibles, al