ON REPENTANCE.

your sins may be blotted out; not because your sins are blotted out; as some modern systems seem to require: and why should men alter the order of Scriptural exhortations, unless they mean to change or confuse the doctrine of Scripture? Acts ii. 38. iii. 13.

When Peter related the circumstances of Cornelius's conversion to his brethren at Jerusalem, they made this remark, "Then hath God also to the Gentiles granted repentance unto life." Acts xi. 18. When Paul at Athens, before the celebrated council of Areopagus, boldly exposed the ignorance of this renowned seat of pagan philosophy, he said, "The times of this ignorance God winked at, but now commandeth all men every where to repent." Acts xvii. 30. And stating the substance of his preaching before the elders of Ephesus, he thus expressed himself, "Testifying, both to the Jews and also to the Gentiles, repentance toward God, and faith toward our Lord Jesus Christ." Acts xx. 21.

The same apostle, addressing the unbelieving Jews, thus expostulates with them, "Despisest thou the riches of his goodness, and forbearance, and longsuffering; not knowing that the goodness of God leadeth thee to repentance; But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath ?" Rom. iii. 4, 5. To the Corinthians he Godly sorrow worketh repentance unto salvation not to be repented says, of." And he expressed his fears, that when he came among them he should lament many, which had sinned and had not repented." 2 Cor. vii. 10. xii. 21. When he described the case of those who had sinned beyond the reach of "It is impossible to renew them to repentance;" and on mercy, he says, the other hand he directed Timothy, "In meekness to instruct those that opposed themselves, if peradventure God would give them repentance to the acknowledging of the truth." Where it is particularly to be remarked, that repentance is considered as an essential preparation of mind for the reception of the truth, in order that they may "recover themselves out of the snare of the devil, who have been taken captive by him at his will." 2 Tim. ii. 25, 26. Heb. vi. 6. And this agrees with Peter's advice to Simon Magus, Repent of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee." Acts viii. 22.

The testimonies already produced may probably be deemed more than sufficient for the purpose: but let every one remember, that we are not only concerned to prove the truth of the doctrine: it is also requisite to shew that the experience and exercise of repentance are indispensably necessary to salvation; and that this hath been a matter of the last importance in religion under every dispensation. I shall however only select one passage from the Old Testament, with which to conclude this part of our subject. "I will judge you, every one according to your ways, saith the Lord God; repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast from you all your transgressions, whereby ye have transgressed, and make you a new heart and new spirit, for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God; therefore repent, and turn ye." Ezek. xviii. 30-32. Let us then consider,

II. Certain things, which are implied in the language of the text, "That men should repent, and turn to God, and do works meet for repentance." It is evidently implied in these words, that all men have sinned. God would never require any one to repent, who had never offended: yet "he commands all men every where to repent." Sin is the transgression of the divine law, either by omission or commission, by defect or redundance, in thought, word, or deed. Few indeed of the human race are acquainted with the full extent and spirituality of this perfect rule: yet all know more than they practise. Every man's conscience therefore must testify, if he allow himself time for reflection, that he hath often wilfully neglected his known duty, and acted contrary to the conviction of his own mind, for the sake of

some idolized worldly object. And this alone proves, that he ought to repent and turn to God, from whom he hath in this manner inexcusably departed. But the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men;" and not merely against a few scandalous and enormous crimes. Many painful effects of the divine displeasure are experienced during the present life, which universally terminate in death: then the sinner's "body returns to the dust whence it was taken, and the soul returns to God that gave it." Criminals suffer many things previous to their trial; but the principal punishment is subsequent to condemnation: thus "it is appointed to men once to die, and after death the judgment:" and we are "warned to flee from the wrath to come;" from which Jesus delivers his people; who must suffer and die like other men. The connection therefore between sin and future condemnation to everlasting punishment, which cannot be escaped without repentance, is clearly implied in the language of the text.

Nor should we forget, that this condemnation is merited; for unless sin deserves the punishment denounced, there can be no free mercy in remitting it. When the apostles were sentenced to stripes or death, for preaching the gospel, they might lament the injustice of the magistrates, but they could not repent of their own conduct in "obeying God rather than men.' Such persons, as deem the laws of any country iniquitous, and their governor's oppressive, will complain when they suffer for disobedience; but they cannot repent, unless they be convinced of criminality in themselves. Nor can any man repent of breaking the law, and falling under the condemnation of God, unless he allow that he deserves the threatened punishment. It would carry us too far, to prove or illustrate the justice of God in the sentence pronounced against transgressors, by stating the rebellion, ingratitude, and enmity, which more or less connect with all our violations of the divine law; but surely, if crimes against our fellow-creatures may deserve death, sins against our infinitely glorious Creator merit a punishment proportionably more dreadful. It is not commonly supposed that malefactors are sufficiently impartial, even if in other respects competent, to decide on the equity of the laws, or to amend the criminal code. It becomes us therefore, rather to submit to the justice of God, and to supplicate his mercy, than to reply against him, as if we would condemn that we may be justified.

The text implies likewise, that all have turned away from God. The characters of men are greatly diversified, but all "have forsaken the fountain of living waters, to hew out for themselves broken cisterns that can hold no water." Apostacy from God, or a refusal to render him the worship, love, gratitude, and obedience which he demands; alienation of heart from him, and a disposition to seek happiness any where, rather than in his favour and service, are universal. "All we like sheep have gone astray, we have turned every one to his own way." All men are become idolaters; they desire and delight supremely in the creature, in one form or other; while a self-sufficient independent spirit, a proneness to self-admiration, and to seek their own will or glory as the ultimate end of all their actions, constitutes another kind of universal idolatry. Hence the necessity of repenting and turning to God, as the supreme object of our love, and the source of our felicity.

But we must also observe, that the text contains an intimation of mercy, and of the way the Lord hath opened, in which the returning sinner may approach him, with full confidence of a gracious reception. If there were any one, who had so grievously offended, that no forgiveness would be vouchsafed him, even if he did most sincerely and penitently seek it; God would never command that man to repent, and turn to him. When a company of malefactors have been convicted on the clearest evidence of the most atrocious crimes; a command from their prince to own their guilt, and apply for mercy in a prescribed way, would be considered as an encouragement to expect a pardon. A hope would spring up in every breast; and if any, who

ON REPENTANCE.

had unreservedly complied with this injunction, should at last be led to execution, they would think themselves trifled with; however just their punishment might otherwise be. Now the Lord hath revealed himself as infinitely merciful to the fallen race of men; he hath opened a new and living way, for our approach to him upon a throne of grace; he hath invited us to draw near, and plead the name of our heavenly Advocate, and the merits of his atoning sacrifice; he hath commanded all men every where to repent; and from these things we confidently infer, that every one, without exception, who through grace obeys thè call,' will be saved, by the free mercy of God in Christ Jesus. In short, if any man were sinless, and had no need of repentance, or if any were so sinful that repentance would avail him nothing; the general language of the text would not be suited to the case: but as all have sinned, and "with the Lord there is mercy and plenteous redemption;" as no impenitent sinner can be saved, and no true penitent can be lost; therefore all men are exhorted and commanded to "repent and turn to God, and do works meet for repentance.”

III. Then we proceed to consider the peculiar nature of repentance and turning unto God.

The parable of the prodigal son was intended as an illustration of this important subject: and we cannot more advantageously introduce the subsequent discussion, than by adverting to the remarkable expression, which our "When he came to himself, he said, how Lord made use of on that occasion. many hired servants of my father's have bread enough and to spare, and I perish with hunger!" He had been infatuated, he had acted as one in a delirium, or insane; but now the disorder is removed, he awakes as out of sleep, recovers the use of his faculties, and perceives his misery and danger. He now sees every object in a new light; he forms a very different judgement of his father's conduct, and the rules and privileges of his family: of his own perverse behaviour, of his associates in vice; and in short of every thing connected with his character, situation, and prospects. From this revolution in his judgment, a total alteration takes place in his conduct. He considers the meanest servant of his father as comparatively happy, and himself as a wretched outcast deservedly perishing. His only hope in this extreme distress arises from a persuasion of the tender compassion of his father, whom before he had regarded as an enemy to his happiness: and he determines at all events to return to him, and seek to be reconciled on any terms, as his only refuge from destruction.

In like manner the sinner, having long thought the Lord a hard master, and religion a wearisome service; and in vain sought liberty and pleasure in sin and folly; at length by the rich mercy of God is brought to himself, recovers from his delirium or fascination, to see his misery, and lament his madness. Now he perceives, that the Lord is worthy of all love, obedience, and adoration; that his law is holy, just, and good; that his service is perfect freedom, and his favour, life and felicity; and that sin is but another name for folly, bondage, and ruin. He is convinced, that the poorest believer is far happier than the most prosperous sinner; that his past conduct calls for the deepest humiliation, that his present situation is perilous in the extreme, and that his only refuge is in the compassion of that God, against whom he hath so ungratefully rebelled. Influenced by such considerations, he arises from his grovelling indulgences and low pursuits; he repents and turns to God, with humble confessions and fervent prayers; he struggles through difficulties, resists temptations, and rises above dark, desponding fears; and finds our heavenly Father far more ready to pardon, welcome, and bless him, than he could possibly have expected.

Yes, my brethren, many of you know the meaning of this parable by your own happy experience: and comparing the bitterness of your sinful courses, with the peace and joy which you have found in believing; you are ready to say to others, "Come, taste and see how gracious the Lord is, and how blessed

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they are that trust in him."-But are there not also among you some persons who never thus "came to themselves?" and have no acquaintance with the change that hath been described ?-A few instances may indeed occur, where repentance and conversion have begun so early in life, and been matured so gradually, as to leave no distinct traces of this experience: but they who are strangers to these things, are commonly ignorant of vital Christianity and its saving efficacy. True converts, however imperceptible their progress may have been, are always conscious of desires and dispositions, which are not natural to fallen man; and they are more prone to question, whether a change, wrought quietly and gradually, can be genuine, than to suppose a more distinct awakening to a new sense of guilt and danger, to be in general unnecessary.

This coming to ourselves" is often attended with alarm and terror; (which, however, are not at all essential to true repentance :) and it is always productive of godly sorrow, a deep and unfeigned concern for having offended our great and glorious Creator, broken his good laws, acted so foolish and base a part, and done so much injury to our neighbours and relatives. This is likewise connected with self-abasement, lowly thoughts of ourselves, and a disposition to plead guilty before God, and confess our sins unreservedly, with shame and remorse. Thus the Lord speaks of penitent Ephraim by his holy prophet. "I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me and I was chastised, as a bullock unaccustomed to the yoke. Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after I was turned, I repented; and after I was instructed I smote upon my thigh; I was ashamed, yea even confounded, because I did bear the reproach of my youth." Jer. xxxi. 18-20. The effects of repentance are described after a similar manner in Ezekiel: “That thou mayest remember and be confounded, and never open thy mouth any more for thy shame, when I am pacified towards thee, for all that thou hast done, saith the Lord God." Ezek. xvi. 63. For "he looketh upon men, and if any say I have sinned, and perverted that which is right, and it profited me not, he shall deliver his soul from going down into the pit, and his life shall see the light." Job xxxiii. 27, 28. "He that covereth his sins shall not prosper; but he that confesseth and forsaketh them shall find mercy.' The returning prodigal makes no excuse for his conduct, but says, "Father I have sinned against heaven and before thee, and am no more worthy to be called thy son.' And the publican, who smote on his breast, and cried, God be merciful to me a sinner, went home justified," rather than the Pharisee that despised him.

While men continue to boast, to palliate their conduct, to throw the blame on others, or to attempt making amends for their sins, they are not truly penitent but when their excuses are silenced, and they condemn themselves without reserve, they begin to shew a temper of mind suited to their situation and character. And never was food more grateful to one perishing with hunger, or liberty more welcome to the poor prisoner, than the gospel of Christ is to every such broken-hearted penitent. He may be exercised with doubts of its truth, or entertain confused notions of its freeness and sufficiency; but as the grand obstacle to believing is removed, this preparation of heart will make way for the fuller illumination and conviction of his un derstanding; and he will soon most cordially approve and embrace the doctrine of salvation by the cross of Christ.

For the true penitent abhors and detests his sins; he despises and rejects the wages and pleasures of iniquity; he casts away with loathing all his transgressions, and dreads a relapse into them as the most dire calamity. The gospel therefore entirely coincides with his views, desires, and wants: he renounces all other hopes of salvation, along with his former pursuits and connections, that he may seek liberty and happiness in the favour and service of his reconciled God. His former alienation is removed; he returns to him as his rest and refuge; and through many conflicts and discourage

ON REPENTANCE.

ments, he comes to God, to yield himself to his service, to become his spiritual worshipper, and "as bought with a price to glorify him, in body and in spirit which are his."

"repent and turn to God," from their In this manner all men ought to worldly idols, and sinful pursuits: and do you not find, my friends, that in keeping at a distance from the fountain of living waters, you prolong your own distress and disappointment? Do none of you, while striving against conviction, or cleaving to your lusts and pleasures, and refusing to humble yourselves under the mighty hand of God, experience such disquietude as the Psalmist has described; " When I kept silence, my bones waxed old, through my roaring all the day long: for day and night thy hand was heavy upon me; my moisture is turned into the drought in summer." Psalm xxxii. 3, 4. Why should you then pertinaciously refuse to hearken to the voice of Christ, and the admonitions of your own consciences? Why refuse to draw near to God, that he may draw near unto you? Do you not sometimes feel, though unwilling to own it, that the warnings and counsels of your ministers are reasonable, and that it would be your highest interest to comply "Go thy way at this time, when I with them? Are you not ready to say, have a convenient season, I will call for thee?" But why do you delay to apply for relief, and embrace happiness? Have you not found the world to be vain and vexatious; and the pleasures of sin bitter and painful? Have not all endeavours to establish your own righteousness, or overcome your own passions, habits, and temptations, proved wearisome and unsuccessful? Hear then the words of the sinner's friend, while he speaks to you in accents "Wherefore do ye spend money for that which is of the tenderest love. not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me, hear and your soul shall live." "Seek ye the Lord, while he may be found; call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his ́thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Isaiah lv. Confess your sin, therefore, without reserve; forsake them without delay, renounce your former associates in ungodliness: Come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you, and will be a Father to you, and ye shall be my sons and my daughters, saith the "Cleanse your hands, ye sinners, and Lord Almighty." 2 Cor. vi..17, 18. purify your hearts, ye double-minded; be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness; numble yourselves in the sight of the Lord, and he shall lift you up." James Make no more vain excuses, pretend not that your sins have been iv. 6-10. few or small; be not afraid to view them in their full magnitude and malignity; but trust only in the mercy of the Father, the atoning blood and prevailing mediation of the Son, and the powerful grace of the Holy Spirit ; return to the Lord with weeping and supplications; and speedily your sorrows shall be turned into joy, and your heaviness into glad songs of grateful praise.

But it is not only our duty to preach, "that men should repent and turn to God;" we must also call on them to do works meet for repentance; and this leads us,

IV. To consider what is meant by this clause of the text.

If a man truly repent of any misconduct, which hath proved injurious to himself or others, he would be glad, were it possible, to undo those actions, This is indeed impracticable; which he recollects with shame and remorse. yet frequently the effects may he prevented or counteracted; which is a work meet for repentance, especially if it be done with much loss and selfThis consideration may suggest a powerful inducement to early denial. A a 2 piety; for even if the sinner should be spared, and live to repent in his