there was a great difference between that guilt of sin which was obstinately persisted in, and that which was repented of and forsaken.But these considerations were weak and ineffectual, compared with those strong and powerful motives by which the gospel enforces the duty of repentance.

1. A powerful motive to repentance, considered as a part of the gospel scheme, is the promise of success which that scheme gives; the assurance that those who repent and are converted shall have their sins blotted out.The information of the light of nature concerning the efficacy of repentance in seeking to obtain pardon, is not only unsatisfactory but highly discouraging. A slight attention to the course of providence must convince us that it is not considered by the Governour of the world as any proper satisfaction to divine justice.The intemperate man often feels the punishment of his debauchery and intemperance, in a broken and ruined constitution, long after he has repented of his crimes, and been reclaimed from them. Now, if this be God's stated method of dealing with men in the ordinary course of his providence, we have not the smallest reason to think that he will do otherwise in his

final adjustment of rewards and punishments. Neither does a consideration of the nature of repentance tend to give us any encouragement. Of what have we seen it to consist? Of sorrow of the heart for that which is past, a change of mind, and a return to obedience for the future. But this change of mind, and return to obedience, are nothing but our duty under a new name in consequence of a former deviation. This new name gives it no new worth. It may be accepted as a part of our duty, but it cannot be considered as any compensation for the omission of it. With respect to sorrow for sin; it is, indeed, a passion in itself uneasy; but it is the consequence of guilt, and, if it arise from the foresight of inevitable punishment, it possesses not the smallest merit. A villain who deserves the punishment of death deserves no praise for living in continual fear of it. Nay, though it be that genuine, rational sorrow which has been described, it can have no efficacy in procuring pardon. For, it would be the greatest folly imaginable, in any lawgiver, to annex threatenings to his laws, and yet pardon every person who transgressed them upon his testifying his sincere sorrow for his crime. If it be said,

that, it would be so in men who cannot judge of the sincerity of professions, and who, consequently, might be apt to class together the innocent and the guilty, but not in God who knoweth the thoughts and secrets of the heart; it must be allowed, that, God neither has annexed nor possibly could annex (consistently with his divine rectitude) this condition to the law of nature, when he first promulgated it, "that though any man lived in downright "disobedience to the law, he would be forgiven and received into favour when he be

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came truly sorry for his offence." This would enervate the force of all laws, and would How be nothing but an invitation to sin. then is it proper for God to do that which it is absolutely improper for him even to promise or profess? Or how is it fit that we should live by one rule, and be judged by another? The information of the gospel is much more pregnant with comfort, and much more encouraging to penitent sinners. In it, we learn that the demands of divine justice are satisfied, that God is reconciled to us if we will be but reconciled to him, that the supreme Being has no pleasure in the death of sinners, but, rather, wishes that they would return, repent, and

live, and that those who confess and forsake their sins shall obtain mercy. In short, no obstacle lies in the way of our obtaining eternal happiness, but our own impenitency; and, if the hope of so great a reward as the gospel holds forth, does not persuade us, we are incapable of persuasion.

2. The clear light of the gospel, above the faint twilight of the religion of nature, is a new motive to execute the work of repentance.That perfect revelation of our duty which the gospel gives us, that testimony of the evil nature of sin, and of God's hatred of it, which we have displayed in the punishment which was inflicted on his beloved Son, are strong inducements to us to break off our former lusts in ignorance, and to walk as children of the light and of the day. For, if our duty be now so plain that he who runs may read, we must be much more inexcusable in neglecting it, than when we had nothing to trust to but the imperfect information of reason, or the feeble voice of conscience which could be heard with difficulty amidst the noise and clamours of vicious passions and customs and prejudices."He that knew not his master's will, and did "commit things worthy of stripes, shall be

"beaten with few stripes; but that servant "that knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes."

Again, the gospel enforces repentance, and points out the necessity of it, by the clear and full discovery which it makes of the rewards and punishments of a future life. To the heathens, whose religion was that of nature, a thick cloud hung over the close of life, which was impenetrable to many, and which rendered the objects that lay beyond it obscure even to the most clear sighted. The gospel dispelled this cloud, and discovered to men the gates of Paradise opened for the admission of the just, and the abodes of misery prepared for the wicked. The view of these things as represented in the gospel, should awaken, one would imagine, the most senseless and inattentive sinners, and lead them to forsake their sins. Who can hear of the worm which never dieth, and of the fire which is never quenched, and still persist in his iniquity? Who is he that is convinced, that, when the Saviour of the good appears, he will bestow upon his followers an inheritance which is incorruptible, and a crown of glory which fadeth not