takers of his kingdom; nay indeed we could find no happiness or pleasure in that kingdom, were it conceivable that we could be admitted there in such an unrenewed state. It is a kingdom of holiness, purity, and love, into which nothing sinful, defiling, or malevolent can ever enter. Like must associate with like. Endeavour therefore to turn from sin in heart, lip, and life, and become holy, like God; and then, however and whenever he is pleased to take you from this present life, you will infallibly find happiness with him, as you will be made fit through his grace for the inheritance of the saints in light. There, delivered from the power of evil, you will no more know sin, sorrow, or death; but will rest with God in peace and comfort, in holiness and happiness for ever.

Man is the only creature concerned that he must die, because he is the only creature concerned after death: no man therefore should be so much his own enemy, as to have his repentance to begin in a time of sickness. This ought to have been the practice of his former life, and then he might complete it in his sickness by confessions of his sins; by pleading a pardon on the terms and promises of our Lord Jesus Christ; by resolutions of amendment, should he recover; and by shewing the truth of his repentance by its fruits, particularly by acts of charity to the poor, according to his abilities, and by a forgiveness of his enemies, if he have any. This is a work for all men at all times who would wish to live in safety, or die in peace; but especially for the sick, who ought to make it their earnest desire and care. An heartsearching self-examination too will be highly necessary; and in their performance of this important duty they will find assistance, if they earnestly solicit it, at the throne of grace.

Remarks on the fifty-first Psalm, which is expressive of David's repentance, and particularly suited to the sick.

This penitential Psalm consists of two prayers; private for ourselves, and public for the people. In the private for ourselves there is an earnest supplication for mercy.

1. "Have mercy upon me, O God, after thy 66 great goodness: according to the multitude of "thy mercies do away mine offences."

Then follows a petition for purifying (or sanctifying) grace.

2. "Wash me thoroughly from my wickedness; "and cleanse me from my sin."

Next a confession of sins contained in the four following versés.

3. "For I acknowledge my faults, and my sin " is ever before me*.”

4. "Against thee only have I sinned, and done "this evil in thy sight: that thou mightest be jus"tified in thy saying, and clear when thou art judged."

5. "Behold, I was shapen in wickedness, and "in sin hath my mother conceived me."

6. "But, lo! thou requirest truth in the in"ward parts, and shalt make me to understand "wisdom secretly."

The seventh and eighth verses are an act of faith in God's power and mercy; a firm persuasion that he will pardon and cleanse.

7. "Thou shalt purge me with hyssop, and I "shall be clean; thou shalt wash me, and I shall "be whiter than snow."

These evils I deserve and more,

Acknowledge them from God inflicted on me
Justly; yet despair not of his final pardon,
Whose ear is ever open, and his eye

Gracious to readmit the suppliant.

Milton's Samson Agonistes.

8. "Thou shalt make me hear of joy and glad66 ness; that the bones which thou hast broken "rejoice."

may

The four next verses are a prayer for those graces and favours which are now most needful for him as, for instance, a petition for forgiveness: Turn thy face from my sins; and put out "all my misdeeds."

9.

For sanctification.

10. "Make me a clean heart, O God, and renew a right spirit within me."

For comfort.

11. "Cast me not away from thy presence, and "take not thy Holy Spirit from me."

For confirmation in his good purposes.

12. "O give me the comfort of thy help again "stablish me with thy free spirit."

As these twelve verses were by way of petition, so the five next are by way of vow and promise. In the three first of which David promises moral returns, as edifying others, and glorifying God.

He promises in the thirteenth verse, that if God please to grant him the above petitions, it will engage him to convert others.

13. "Then shall I teach thy ways unto the "wicked; and sinners shall be converted unto "thee."

And in the two next that he will glorify him. 14. "Deliver me from blood-guiltiness, O God, "thou that art the God of my health; and my "tongue shall sing of thy righteousness.'

15. "Thou shalt open my lips, Q Lord; and my mouth shall shew thy praise.'

In the sixteenth verse David promises moral returns, because nothing else would be acceptable, and because no legal sacrifice was needful now. No sacrifice under the law being appointed for murder, adultery, or any wilful transgressions: if

it had, David would have offered it, however expensive.

16. "For thou desirest not sacrifice, else would "I give it thee; but thou delightest not in burnt"offerings."

These legal sacrifices will not reconcile him after the commission of such offences.

But as moral returns were acceptable, he offers his heart to God, full of trouble that he had ever offended him.

17. "The sacrifice of God is a troubled spirit : "a broken and contrite heart, O God, shalt thou "not despise."

The two last verses of this Psalm respect public prayer for the people.

In the eighteenth verse David, having found grace for himself, prays for the prosperity of the people.

18. "O be favourable and gracious unto Sion: "build thou the walls of Jerusalem."

In the nineteenth verse he promises public returns of praise for the mercies he had received; and his peace being made with God, he says,

19. Then shalt thou be pleased with the sa"crifice of righteousness, with the burnt-offerings "and oblations; then shall they offer young bul"locks upon thine altar."

Though I am unworthy to do this, thy faithful servants shall bring those sacrifices thou mayest accept; and when I am reconciled to thee, I will join with them in such devout services and offerings.

Bishop Burnet's sentiments on a death-bed repentance.

Bishop Burnet, in his excellent book, entitled, The Pastoral Care, (page 173 of the fourth edition,) says, "A clergyman ought to give no encouragement to men, who have led a bad course of life, to

hope much from a death-bed repentance; yet he is to set them to implore the mercies of God in Christ Jesus, and to do all they can to obtain his favour. But unless the sickness has been of a long continuance, and that the person's repentance, patience, and piety, have been very extraordinary during the course of it, he must be sure to give him no positive ground of hope, but leave him to the mercies of God. For there cannot be any greater treachery to souls, that is more fatal and more pernicious, than the giving quick and easy hopes, upon so short, so forced, and so imperfect a repentance. It not only makes those persons perish securely themselves, but it leads all about them to destruction, when they see one, of whose bad life and late repentance they have been the witnesses, put so soon in hopes, nay, by some unfaithful guides, made sure of salvation. This must make them go on very secure in their sins, when they see how small a measure of repentance sets all right at last. All the order and justice of a nation would be presently dissolved, should the howlings of criminals and their promises work on juries, judges, and princes: so the hopes that are given to death-bed penitents must be the most effectual means to root out the sense of religion from the minds of all who see it; therefore, though no dying man is to be driven to despair, and left to die obstinate in his sins; yet if we love the souls of our people, if we set a due value on the blood of Christ, and if we are touched with any sense of the honour or interests of religion, we must not say any thing that may encourage others, who are but too apt of themselves to put all off to the last hour. We can give them no hopes from the nature of the Gospel covenant; yet after all, the best thing a dying man can do is to repent. If he recover, that may be the seed and beginning of a new life, and a new nature in him: : nor do we know the measure of the riches of