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expects, and hath promised to accept; as, Ps. li. 17. "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise."
2. The next thing requisite in a true repentance, is confession of sins, which naturally follows the other; for if a man be so deeply afflicted with sorrow for his sins, he will be glad to be rid of them as soon as he can; and the way for this, is humbly to confess them to God, who hath promised to forgive us if we do. "I said, I will confess my sins unto the Lord," saith the Psalmist; " and so thou forgavest the wickedness of my sin;" Ps. xxxii. 6. So, Prov, xxviii. 13. and 1 John i. 9. "If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." So the returning prodigal went to his father with an humble confession of his baseness, and was received into favour again. Luke xv. 18, 19.
And because the number of our sins are like the hairs of our head, or the sand of the sea, and almost as various too in their kinds as their numbers; confession must needs be a very extensive duty, and require the strictest care and examination of our selves for "who can tell how oft he offendeth !" saith David; "O, cleanse thou me from my secret faults?"
The penitent, therefore, should be reminded, that his confession be as minute and particular as it can; since the more particular the confession is, to be sure, the more sincere and safe the repentance.
3. A third thing requisite in a true repentance, is an unfeigned abhorrence and forsaking of sin, and turning to the Lord our God with all our hearts.
For so we find them expressly joined together by St. Paul, when he charges those whom by vision he was sent to convert, to change their mind, and "turn to God, and do works meet for repentance:" Acts xxvi. 20. And a little before he says, he was sent" to open their eyes, and turn them from darkness to light, and from the prower of Satan unto God, that they may re
* ἀπήγγελλον μετανοεῖν.
ceive forgiveness of sins:" ver. 18. And we shall always find, when we are commanded to cease from evil, it is an order to do good.
The penitent, therefore, must be reminded, not only to confess and be sorry for his sins, but likewise to forsake them. For it is he only "who confesseth and forsaketh his sins, that shall have mercy:" Prov. xxviii. 13. And this forsaking must not be only for the present, during his sickness, or for a week, a month, or a year; but for his whole life, be it never so protracted; which is the
4. Last thing requisite in a true repentance, viz. "a patient continuance in well-doing to the end of our lives." For as the holy Jesus assures us, that "he that endureth unto the end shall be saved:" so does the Spirit of God profess, that "if any man draw back, his soul shall have no pleasure in him;" Heb. x. 38. Hence we are said to "be partakers of Christ, if we hold the beginning of our confidence steadfast to the end," Heb. iii. 14. but not else; for it is to "him only that overcometh, and keepeth his works. to the end," that our Saviour hath promised a reward: Rev. ii. 26. Hence our religion is said to be a continual warfare, and we must be constantly" pressing forward towards the mark of our high calling," with the apostle, lest we fail of the prize.
And this it is which makes a death-bed repentance so justly reckoned to be very full of hazard; such as none who defer it till then, can depend upon with any real security. For let a man be never so seemingly penitent in the day of his visitation, yet none but God can tell whether it be sincere or not; since nothing is more common than for those who expressed the greatest signs of a lasting repentance upon a sick-bed, to forget all their vows and promises of amendment, as soon as God had removed the judgment, and restored them to their former health. "It happened to them according to the 'true proverb," as St. Peter says, "The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire:" 2 Pet. ii. 22.
The sick penitent, therefore, should be often remind
ed of this: that nothing will be looked upon as true repentance, but what would terminate in a holy life: that, therefore, he ought to take great heed, that his repentance be not only the effect of his present danger, but that it be lasting and sincere, "bringing forth works meet for repentance," should it please God mercifully to prove him by a longer life.
But here it is much to be feared, that after all his endeavours to bring men to a sight of themselves, and to repent them truly of their sins, the spiritual man will meet with but very little encouragement: for if we look round the world, we shall find the generality of men to be of a rude indifference, and a seared conscience, and mightily ignorant of their condition with respect to another world, being abused by evil customs and principles, apt to excuse themselves, and to be content with a certain general and indefinite confession; so that if you provoke them never so much to acknow. ledge their faults, you shall hardly ever extort any thing farther from them than this, viz. "That they are sinners, as every man hath his infirmity, and they as well as any; but, God be thanked, they have done no injury to any man, but are in charity with all the world." And, perhaps they will tell you," they are no swearers, no adulterers, no rebels, &c. but that God forgive them, they must needs acknowledge themselves to be sinners in the main," &c. And if you can open their breast so far, it will be looked upon as sufficient: to go any farther, will be to do the office of an accuser, not of a friend.
But, which is yet worse, there are a great many persons who have been so used to an habitual course of sin, that the crime is made natural and necessary to them, and they have no remorse of conscience for it, but think themselves in a state of security very often when they stand upon the brink of damnation. This happens in the cases of drunkenness and lewd practices, and luxury, and idleness, and mispending of the sabbath, and in lying and vain jesting, and slandering of others; and particularly in such evils as the laws do not punish, nor public customs shame, but which are countenanced by
potent sinners, or wicked fashions, or good-nature and mistaken civilities.
In these and the like cases, the spiritual man must endeavour to awaken their consciences by such means as follow:
Arguments and general heads of discourse, by way of consideration, to awaken a stupid conscience, and the careless sinner.
1. And here let the minister endeavour to affect his conscience, by representing to him,
That Christianity is a holy and strict religion: that the promises of heaven are so great, that it is not rea sonable to think a small matter and a little duty will procure it for us: that religious persons are always the most scrupulous; and that to feel nothing, is not a sign of life, but of death: that we live in an age in which that which is called and esteemed a holy life, in the days of the apostles and primitive Christianity would have been esteemed indifferent, sometimes scandalous, and always cold; that when we have "done our best, all our righteousness is but as filthy rags;" and we can never do too much to make our calling and election sure:" that every good man ought to be suspicious of himself, fearing the worst, that he may provide for the best; that even St. Paul, and several other remarkable saints, had at some times great apprehensions of failing of the "mighty prize of their high calling:" that we are commanded to "work out our salvation with fear and trembling;" inasmuch as we shall be called to an account, not only for our sinful words and deeds, but even for our very thoughts: that if we keep all the commandments of God, and "yet offend in one point (i, e. wilfully and habitually), we are guilty of all;" James ii. 10.; that no man can tell how oft he offendeth, the best of lives being full of innumerable blemishes. in the sight of God, however they may appear before men: that no man ought to judge of the state of his soul by the character he has in the world; for a great many persons go to hell, who have lived in a fair reputa tion here; and a great many, on the other hand, go to
heaven, who have been loaded with infamy and reproach that the work of religion is a work of great difficulty, trial, and temptation: that "many are called, but few are chosen;" that "strait is the gate, and narrow is the way, that leadeth to life, and few there be that find it:" and lastly, that, "if the righteous themselves shall scarcely be saved," there will be no place for the unrighteous and sinner to appear in, but of horror and amazement.
By these and such-like motives to consideration, the spiritual man is to awaken the careless sinner, and to bring him to repentance and confession of his sins; and if either of himself, or by this means, the sick man is brought to a right sense of his condition; then,
2. Let the minister proceed to assist him in understanding the number of his sins, i. e. the several kinds of them, and the various ways of prevaricating with the Divine commandments. Let him make him sensible how every sin is aggravated, more or less, according to the different circumstances of it; as by the greatness or smallness of the temptation, the scandal it gives to others, the dishonour it does to religion, the injury it brings along with it to those whom it more immediately concerns; the degrees of boldness and impudence, the choice in acting it, the continuance in it, the expense, desires, and habit of it, &c.
3. Let the sick man, in the scrutiny of his conscience and confession of his sins, be carefully reminded to consider those sins which are no where condemned but in the court of conscience: for there are certain secret places of darkness, artificial blinds of the devil, which he uses to hide our sins from us, and to incorporate them into our affections, by the general practice of others, and the mistaken notions of the world as, 1. Many sins before men are accounted honourable; such as fighting a duel, returning evil for evil, blow for blow, &c. 2. Some things are not forbidden by the law of man, as lying in ordinary discourse, jeering, scoffing, intemperate eating, ingratitude, circumventing another in contracts, outwitting and overreaching in bargains, extorting and taking advantage of the necessities or ig norance of other people, importunate entreaties and