But this leads to another observation :

IV. When we are reminded of our faults, we should be ready to CONFESS them.

This chief butler was so, and we admire the candour, the ingenuousness of his confession. There was no necessity for self-exposure in the case: he might merely have recommended Joseph to Pharaoh, without accusing himself: but, with amiable frankness, he confesses, "I do remember my faults this day." This was noble: it was exceedingly proper. Have you offended any one? Imitate this example; acknowledge your offence; act the part of openness and honesty. You recollect the precept, "Confess your faults one to another *." This gives no countenance to the arbitrary and foolish practice of popish confessions; for, according to this passage, the people have as much right to demand confession from the priests, as the priests have to demand it from the people. It is supposed, in this precept, that professing Christians may offend each other, that occasions of blame may exist: in this case, we should be candid and open; we should acknowledge the wrong we have done; nor think the acknowledgment too humiliating, which is perhaps the only reparation within our power. This is a duty we owe on the common ground of equity: may we never neglect it! "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets †.'

But as our faults are all known unto God, and as our sins are directed particularly against him, to Him, therefore, confession must be made in every case;

and this we urge upon you as of the greatest moment: "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them, shall have mercy." This clearly implies, not only that confessing and forsaking should always go together, but that they can have no mercy who do not confess their sin. Let a man proudly persist in maintaining his innocency; let him think highly of what he calls his moral rectitude; let him vainly imagine that his good deeds outweigh his bad ones; or let him sink into a state of obstinate indifference; that man is certainly not in the way of mercy. "If we say that we have no sin, we deceive ourselves, and the truth is not in us:" on the other hand, "If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness t."

وو

What, then, have we to confess to God? What are the faults which "this day we remember? We must go to him with all our faults, with all our follies, and with all the iniquity of our sin. Whatever we know of the depravity of our hearts, and of the transgressions of our lives, we must confess to God; and yet pray that he would shew us more of our vileness, that our confession may be more enlarged. Who can tell the guilt that stains his life, and the evil-workings that defile his heart! yet, with all these, we must go to God, and bewail before him what we could not disclose to our dearest friend on earth. Who does not remember his faults this day? Think not lightly of them. Do not endeavour to forget them; do not labour to extenuate and conceal them. When you retire home, and even in this place, at this moment, confess them to God. Lament before

him a hard heart, a proud heart, a corrupt heart. Lament before him a fretful temper, a peevish, a passionate temper. Lament before him the weakness

of

your faith, the deadness of your hope, the languor of your love, the coldness of your zeal, the inefficiency of all your desires and resolutions. This is your daily grief: when you would do good, evil is present with you; and though you delight in the law of God after the inward man, yet you see another law in your members warring against the law of your mind, and bringing you into captivity to the law of sin. Go, then, spread your complaint before the Lord; say unto him, “O wretched man that I am, who shall deliver me from the body of this death!*" Smite upon your breasts, with penitent compunction, saying, "God be merciful to me, a sinner!" "The

sacrifices of God"—what are they?" a broken spirit. A broken and a contrite heart, O God, thou wilt not despise t."

Lastly,

V. Confession of faults should always be attended with REAL AMENDMENT.

How it was in the case of this chief butler we are not certain. This candid acknowledgment looks well. He who was so ingenuous in his confession of injury to Joseph would try, we hope, to make some reparation by future respect and kindness. Reparation, however, is an incumbent duty. For what is repentance? It includes, in its very nature, a disposition and endeavour to undo, as much as possible, all the evil which we have done. Have you considered the repentance of Zaccheus ? It was certainly of the right kind; and

did he not come forward immediately to make restitution? "Lord, the half of my goods I give to the poor; and if I have taken any thing from any man, by false accusation, I restore him four-fold * " This essential part of genuine repentance is very imperfectly understood; and, we fear, still more defectively observed.

Have you, in any way, injured another? It is not enough to say, and to say with grief, "I do remember my faults;" you are bound in duty to repair the injury as much, and as speedily, as possible. Have you defrauded another of his property? You are bound to restore it, and with interest too. Have you injured your neighbour in his character, by defamation and slander? You are bound to explain and to vindicate his character in the most explicit terms. Have you corrupted the heart of your brother by loose talk and infidel principles! You are bound to use every effort to counteract the influence of such deadly evil, and to furnish him with the knowledge of scriptural truth. Have you injured the health of your friend, his peace of mind, his family comfort; have you in any way drawn him into sin, temptation, and danger? You are bound, by every tie of humanity and justice, by every bond of reason and religion, to repair the awful mischief you have done, and to benefit your friend by every possible means. Repentance is nothing without reformation; and reformation, in many instances, is a mere name, without restitution.

How

But what restitution can we make to God? can we repair the dishonour we have done to him? Alas! it is not in our power. We plead guilty

* Luke xix. 8.

only guilty. We appeal to his mercy, and we flee to his Son. In Him we behold our glorious Surety, and all-sufficient Saviour. If we attempt to atone for transgression by promised amendment, or to counterbalance our past evil actions by future good ones, the attempt is vain, and evidences strong delusion. Brethren, as guilty sinners, lost and undone, totally depraved and helpless, cast yourselves on the compassionate, almighty Saviour; and here rest your entire dependence. "Believe on the Lord Jesus Christ, and you shall be saved." If this day you remember your faults, confess them with humble penitence to God; deeply lament the sad disease of sin; and embrace the remedy, the sovereign remedy, which Infinite Love provides. This alone will do you good; this alone is adequate to the cure of the soul.

Yet certainly there is a sense in which something may be done to repair the infinite evil we have committed against God. Let us, in future, be more watchful against sin, and more zealous for his glory. Unite zeal and watchfulness, and you will live to some useful purpose. Do you remember your faults this day, and will you go on to increase them? Are you convinced of sin, and yet is sin your element and delight? God forbid! "Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach thou me; if I have done iniquity, I will do no more Have we not all been zealous in the service of sin? Have we not ardently engaged in the pursuits of the world? Has not our activity appeared in seeking the gratification of self? This day we remember our

* Job xxxiv. 31, 32,