PRAYER.

O thou that searchest the hearts, and triest the reins of the children of men. Thou knowest how prone we are to deceive ourselves, and to be deceived; but thou canst not be imposed upon, and wilt not accept of good intentions instead of actual obedience. Mercifully take away every false notion from us, and guide us by thy Spirit into all truth. May the afflicted individual before thee at this time, see clearly his condition as a sinner, and instead of thinking of the future, and planning what he shall be, and what he shall do, may he, as a perishing and guilty sinner, go to the Lord Jesus Christ and believe in him to the saving of his soul. May he be anxious to have his soul cleansed by atoning blood, and his conscience purged from dead works, that he may serve the living God. Convince of the necessity of personal holiness, and without delay may he seek the Spirit's sanctifying influences, to work in him those divine principles, and that love to thee, which will lead him to give up himself voluntarily and cheerfully to thy service. May the grace of God, which bringeth salvation, appear unto him, and should he enjoy a season of returning health, may that grace teach him to deny all ungodliness and worldly lusts, and to live soberly, righteously, and gedly, in the present evil world. As he now purposes in

his heart, so may he perform. Should he have the opportunity, may he have the disposition to carry all his intentions into effect. May he remember the vows of God are upon him, and may he not add to his future condemnation, by casting off all thoughts of thee when restored. May every purpose end in holy practice. May he not resemble too many who in affliction, promise to serve thee if thou shouldest make them well again, but in returning health, become seven times more the children of hell than before. Lord, have mercy upon him, and grant that he may now seek thee, that when restored he may serve thee. Deepen his present convictions of sin, and repentance for it. May he hate sin with a perfect hatred, despising every false way. And may this affliction be, through thy grace, not merely the means of exciting holy determinations for the future, but leading him to enjoy salvation and peace in his soul at the present time, so that whether he be spared or not, he may be safe in the hands of Christ. May he be a brand plucked out of the fire, and if spared to rise from a bed of sickness, may he shine as a light in the world, be a vessel fit for the master's use, a living sacrifice, holy and acceptable unto thee.

To thee we humbly look for mercy and forgiveness for all that is past, the acceptance of our unworthy persons and prayers at the present time, and all needful grace for the future to enable us to live to thee. We ask

all in the name of Jesus, our Advocate and Redeemer.

Amen.

This is the purpose of my soul,
My solemn, my determined choice,
To yield to God's supreme control,
And in his kind commands rejoice.
O may I never faint nor tire,
Nor wand'ring leave. his sacred ways,
Great God, accept my soul's desire,
And give me strength to sing thy praise.

CHAPTER XX.

Death-bed Repentance.

ADDRESS.

WHILE there is no subject more important, there is none on which more mistakes are made, than the nature of a death-bed repentance; and such mistakes are of a fatal character. It is admitted that repentance for sin is necessary, previous to enjoying pardon and acceptance. It is certain that no soul that has sinned, whether sin has been more or less aggravated, can enter the kingdom of heaven without deep conviction of sin and sincere contrition on account of it. Evangelical repentance consists in a knowledge of the

guilt of sin, a mourning over it, and a desire and determination in the strength of God to forsake it. Now there is a repentance which is of a spurious nature, which is felt and discovered by sinners either while hearing the denunciation of God's wrath, or while in the prospect of entering another world. Now this often deceives both the individual who is the subject of it and those who witness it. Agonies of mind are felt, tears are shed, and there seems every symptom of deep penitence, which yields hope to the sinner and satisfaction to his friends. But, alas! like the vows and resolutions of sinners in affliction, it is very transient, it arises from the situation in which he is placed. He is sick-he fears he shall diehe dreads eternity. And whence arises the regret of the mind? Is it from an enlightened view of the nature of sin as being evil in itself, as being committed against a holy and merciful being? Is it from deep abhorrence of its criminality, and grief that the heart should be so depraved as to lead to transgression? Or is it from sorrow that it has brought him into so terrible a situation, that it has injured his body, ruined his soul, and exposed him to the anger of God and the punishment of hell? In too many cases the latter is the case. It is a fear of torment, that extorts the sigh, the groan, the exclamation of agony; it is that which makes the tears to flow, it is that which induces the sinner to exclaim, "Lord have mercy upon me, Lord

save me." But what would the state of the mind be, if there was no fear of punishment before the eyes of the sinner? Suppose him to be once more allowed to enjoy health of body, to enter upon worldly engagements, what would be his views of sin? What would become of his tears and his prayers? Doubtless they would be reserved for some future occasion, when he might he brought into danger. But can such a repentance be of any avail? Alas! it needs to be repented of; and yet this is too much the nature of that contrition which a sick-bed exhibits. It wants the true feature of repentance; and those who are the subjects of it, would never feel it if they could be assured they might sin with impunity. It is much to be feared that the greater proportion of what are called death-bed repentances are of the wrong kind. Though we would encourage a tenderness of spirit, and foster every feeling of regret at past sin, yet time only can prove that it is produced by an enlightened view of sin and a real abhorrence of it. When the previous life of the individual has been marked with habitual sin against God, or neglect of his service, when no fruits have been produced meet for repentance, caution must be exercised; we must not hastily conclude that because a few tears are shed, or prayers offered, that the soul is savingly converted. If they are pleasing symptoms which should be encouraged, they are not decisive proofs that may be trusted. The exercise of