"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."

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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, or 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 has 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 "6 gave it." Criminals suffer many things previously to their trial; but the principal punish

ment 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 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 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 "obey"ing 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 them"selves 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

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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 selfsufficient independent spirit, a proneness to selfadmiration, and to seck 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

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any who 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 has revealed himself as infinitely merciful to the fallen race of men; he has opened "a "new and living way," for our approach to him upon a throne of grace; he has 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 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 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. 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 said, How many hired servants of σε 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 sees every object in a new gt; he forms a very different judgment of his father's conduct, and of 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 opposing his happiness: and he determines at all events to return to him, and seek to be reconciled, as the only hope of escaping destruction.

Thus 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 rich mercy, is brought to himself, recovers from his delirium or fascination, to see his misery and lament his madness. Now he perceives that God 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 of the wicked, that his past conduct calls for the deepest humiliation, that his present situation is perilous in the extreme, and that his