do not again need, as others, the entireness of a moral transformation. But if Repentance include among its essential elements and inseparable concomitants, contrition and confession, where is the christian that needs not its daily exercise, under some, at least, of its characteristic modifications? Where is the man, inhabiting this world of iniquity, who "doeth good and sinneth not?" Now it is not only after gross offences like that of Peter, who denied his Lord, that Repentance is necessary, but after every sin without exception. Every species and every instance of defect and of transgression should become the occasion of grief, and humiliation, and confession, before God, and of immediate recourse to the "fountain opened for sin and for uncleanness."-" If we say that we have no sin, we deceive ourselves, and the truth is not in us:-If any man sin, we have an advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins." To the cross of Him who died for sinners, let us then perpetually direct our regard, mourning over our ingratitude, yet rejoicing in our Saviour, and looking, with glad anticipations, to the world in which we shall have no sin to confess, no evil to lament, no corruption to resist; but where all within us, as well as all around us, will be purity and peace and blessedness eternal. Happy

then are you, and most grateful should you ever feel to the God of all grace, if you have exercised that Repentance which is to salvation, and which needeth not to be repented of. If you are still destitute of this indispensable requisite of personal religion, Oh that you may this day give occasion of benignant delight to those adoring inhabitants of heaven, who rejoice with joy unspeakable "over one sinner that repenteth."

LECTURE II.

MOTIVES TO REPENTANCE.

ACTS III. 19.

Repent ye therefore, and be converted, that your sins may be blotted out.

IN a former discourse I endeavoured to exhibit the nature of true Repentance, and to trace the stages through which the mind of the repenting sinner passes, on emerging " out of darkness into light." These stages of its progress are so many gradations of that entire change of mind which the term, rendered Repentance, is employed to denote. They were specified in five words,—Retrospection-Conviction-Contrition-Confession and Conversion. The first was shewn to be a change as it regards the employment of the thoughts--the second, as it regards the decisions of the conscience-the third, as it regards the emotions of the heart-the fourth, as it regards the acknowledgments of the lips, and the fifth, as it regards the course of the life.

Beyond all doubt, it is of high importance to entertain correct and scriptural views in

reference to the nature of true repentance; but accuracy of conception on the subject is not of itself sufficient. It is necessary, not only that we know in what Repentance consists, but that we actually exercise that Repentance which is "unto salvation, and which needeth not to be

repented of." Whenever the Apostles proclaimed the glad tidings of salvation, they invariably urged their hearers to repent, and enforced the most powerful motives to the exercise of Repentance. With " the word of their testimony," then, and the record of their proceedings for our guidance, and with the hope of that influence of the Holy Spirit, to which they owed all their success, let our attention be now directed to the great inducements to the exercise of Repentance which the gospel presents to our hearts. Be it then considered,

FIRST, That the imperative command of God requires us to exercise Repentance.

Without one single exception in the mass of this world's inhabitants, " God now commandeth all men every where to repent." And does not the reasonableness of that requirement at once commend itself to our minds? Are we not all rebellious and apostate creatures, alienated in heart from God, and demonstrated to be "enemies by wicked works?" Have we not been criminally disaffected to the Author of our being,

both as the Sovereign Ruler, and as the Supreme Good? Have we not withheld from him both the obedience due to his authority, and the love due to his infinite excellencies? Of this disaffection, then, this disloyalty, this enmity, he calls us and commands us to repent. He requires an entire change of mind and feeling, of views and sentiments, in reference to his character and his claims; and he cannot but require it. He cannot waive the demand. At our peril we disregard the injunction, or even for a single moment postpone the act of obedience.

And while this command is undeniably reasonable, is it not also replete with encouragement? No such command is given to the fallen angels. Never went there forth from the throne of Him "that liveth for ever," a command that devils should repent. Whence then arises the difference? The answer is obvious. Apostate angels were never required to repent, and to return to their allegiance, because there was never any design to restore them from ruin, by the exercise of forgiving mercy. To us, on the contrary, the command is given, because for us is provided "a Saviour, who is Christ the Lord!" Obey, then, O sinful man, this reasonable and encouraging command. Draw near the throne of the heavenly grace and say--"O thou who art the best of beings, and who hast on my heart the strongest claims, I

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