multitude to do evil; and, in a far country, beyond the reach of a parent's care, he indulges in debauchery, intemperance, and riotous living. But the pleasures of sin are only for a season, and the end of them is death.The scene is soon reversed: his substance is soon wasted the voice of mirth and joy is heard no more: the venal tribe who courted his favour and gilded his prosperity, disappear in the day of darkness. He, who, formerly, had servants at his command, and said unto one go and he goeth, and unto another come and he cometh, is now obliged to perform the office of the vilest slave: he who once fed on all the luxuries of the banquet, is now glad to satisfy the cravings of hunger with the husks which are eaten by the swine he who was clothed with purple and fine linen, can now scarcely procure a rag to defend him from the severities of the season. But, even in this deplorable state, he is nearer the kingdom of heaven than when he first departed from his native land. An important change is soon to be accomplished. Reflection, which the sound of pleasure had lulled asleep, is now awakened. His eyes are, now, opened to the folly, and guilt, and danger of his situation. He

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awakens from his infatuated dreams, and says, "how many hired servants of my father's have "bread enough and to spare, and I perish with hunger!" Impressed with this idea, and confident of the tender affection of his father, he, instantly, determines to arise and go to his father. It is this change of mind, this return to duty, this repentance unto life which is the object of our present attention. Ishall, therefore, endeavour,

I. To explain the nature of true repentance. II. Point out the new motives to the performance of this duty which the gospel affords, and

III. Conclude the discourse with some observations connected with the subject.

I. The best description of repentance that has, perhaps, ever been given, is to be met with in the shorter catechism of this church, in answer to this question (87) "What is repen"tance unto life?" We shall therefore take it as our guide in explaining the nature of this duty. Repentance unto life is a saving 66 grace, whereby a sinner, out of a true sense "of his sin, and apprehension of the "God in Christ, doth, with grief and hatred "of his sin, turn from it unto God, with full

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mercy

of

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purpose of, and endeavour after new obe"dience."

It

It must be observed, then, that repentance is the gift of God, and is wrought in us by the Holy Spirit. That man has it in his own power to repent and return unto God, is an idea inconsistent with a proper notion of repentance and a true knowledge of human nature. is plainly contrary to scripture. There is, it must be allowed, in every man's mind, a principle of conscience which points out to him his duty, and which punishes every breach of its laws with a painful feeling of remorse. In the present state of human nature, however, this principle is, evidently, unequal to the task of man's cure; it is, seldom, faithful to its trust; and, even, that sorrow for sin which it produces is far from being that genuine repentance to which it seems to bear some resemblance. It proceeds from improper motives, and stops short before it hath produced any change. It ends, at last, like the returning of the dog to his vomit, or of the sow that was washed to her wallowing in the mire. The scriptures assure us, that, it is God who worketh in us both to will and to do of his good pleasure; and, that, it is he alone who grant

eth repentance unto the acknowledging of the truth. Still, you say, "it is required of us as "our duty." Most undoubtedly but so is every one of those christian graces which Christ hath purchased for us. Even reconciliation

to God, which is, certainly, procured by the death and insercession of Jesus, is commanded us in scripture. "We pray you in Christ's "stead," says the apostle, "be ye reconciled " unto God." "Make ye a new heart," says God by the prophet Ezekiel, and yet, soon after, he makes this new promise, "a new heart "will I give you and a right spirit will I put "within you." The exercise of repentance, then, is our duty, but the true source of it is the spirit of God.

Previous to it, however, two changes are produced, which, though not properly parts of it, are absolutely necessary to its existence. The first is a conviction of sin; a sense of its guilt and danger. When the sinner is led, by the spirit, to compare his conduct and character with the law of God, that perfect rule of life, the commandments of which are exceedingly broad, he sees many defects in them to which he was before a stranger; he is convinced, that he has sinned, and, in innumerable

He

respects, come short of the glory of God. finds that he has omitted many parts of his duty, and, in many instances, acted contrary to it. He sees that even in those actions which appeared good, his motives to the performance of them were improper, and consequently destroyed their merit. "I was alive without "the law once," says St. Paul, but when

the commandment came, sin revived, and I "died." By the law, then, is the knowledge of sin. And when a sinner thus arrives at the knowledge of his iniquity, he, also, becomes sensible of the guilt and danger which he has incurred. When he contemplates the nature of God, and that strict obedience which he requires, he shrinks back with horrour at his own ingratitude towards his greatest Benefactor; he views, with deep concern, that pollution which separates him from his God, and that guilt which exposes him to the displeasure of his Maker. Innocence hath forsaken his breast, and peace is never found but in her train. Guilt, and her attendant fear, prey upon his soul. his soul. When the thunders roll, and the lightnings flash, that voice of power which speaks peace to the good, sounds dreadful in the ears of that man whom conscience appals