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should "lament many, which had sinned and had not repented."* When he described the case of those who had sinned beyond the reach of mercy, he says it is "impossible to renew-them to repentance:" and on the other hand he directed Timothy "in meekness "to instruct those that opposed themselves, if per"adventure 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 66 recover them"selves out of the snare of the devil, who have been "taken captive by him at his will."+ 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."

These testimonies may probably be deemed more than sufficient: but let it be remembered, that we are not only concerned to prove the truth of the doctrine; it is also requisite to shew that repentance is indispensably necessary to salvation, and has 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: re

pent and turn yourselves from all your transgres"sions; so iniquity shall not be your ruin. Cast from "you all your transgressions, whereby ye have trans

* 2 Cor. vii. 10. xii. 21. † 2 Tim. ii. 25, 26. Heb. vi. 6, Acts, viii. 22.

gressed, and make you a new heart and a new spi"rit, 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*."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 of 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 worldly object.

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."

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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 "warn"ed to flee from the wrath to come," from which Jesus delivers his people, who must suffer and die like other men. The connexion 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 remiting 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 governors oppressive, will complain when they suffer for disobedience; but they cannot repent, unless they be convinced that they have been criminal. It would carry us too far, to 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 him "that we may be justified."

Our 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 selfadmiration, and to seek our own will or glory, as the ultimate end of all our 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 in which the returning sinner may approach God with full confidence of a gracious reception. 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 had unre. servedly 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 Ad vocate, 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 'the 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

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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

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repent and turn to God, and do works meet for re"pentance."

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

The parable of the prodigal son was evidently intended as an illustration of this important subject: and the following verse is a most suitable introduction to our discussion of it. "When he came to himself, he

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said, How many hired servants of my father's have "bread enough and to spare, and I perish with hun

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