III. In the third place, true repentance, as a part of religion, involves not only regret for past sin as an evil in the sight of God, but a purpose to abandon it and to do it no more. This point is so obvious that it will be necessary to dwell on it only for a moment. It is clear that if there be no such purpose to abandon the sin, there can be no genuine repentance. If David had intended to repeat the sin, over which he mourned, as soon as that was forgiven, nothing would be more plain than that all his sorrow for the crime would have been hollow and insincere. His sorrow in that case could have arisen only from an apprehension of punishment, and not from any genuine hatred of transgression. Had the prodigal son made his confession solely with a view to obtain the favour of his father, and acquire another portion of the estate, intending then to repeat his acts of ingratitude and profligacy, it is clear that there could have been no genuine repentance; no regret for his sin as such. In all cases of genuine repentance there must be a purpose to abandon the sin, and not to repeat the wrong. This principle, so familiar to us in our treatment of each other, is not less true in our relations to God. There, also, it is true in its largest, broadest sense-for all sin is regarded as committed against him. When one man has done wrong to another, all that he who has been injured can require in order to his extending forgiveness is, that the offender should make acknowledgment and restitution for that particular offence. He could not demand that there should be an acknowledgment to him of all his sins, nor even that he should change his conduct in regard to others. But in reference to repentance toward God, it is required that there should be sorrow for every sin, and an universal purpose to forsake the ways of transgression. He that comes before God professing to exercise repentance, with a purpose to indulge in any one sin of any kind, shows that his repentance is as really false and hollow, as he does who intends to make a confession to his neighbour for any one act of wrong, and yet purposes to repeat the offence as soon as he has an opportunity. No man, therefore, can be a true penitent who does not intend to abandon all sin. No one becomes a true Christian who does not purpose to break away from every form of transgression, and to lead a holy life. Men who become Christians are indeed imperfect. They are liable to fall into sin. They do many things over which they have occasion to mourn. But he who professes to become a Christian, intending that this shall be so, purposing to repeat any sin and then to repent of it, manifestly knows nothing of true repentance, and can have no evidence of piety. "If I regard iniquity in my heart, the Lord will not hear me," Psa. Lxvi. 18.

In view of the thoughts suggested in this discourse, we may remark, in conclusion,—

(1.) That as a mere mental operation repentance in religion does not differ from repentance exercised on other subjects. As a mere act of mind, repentance toward God does not differ from repentance as exercised toward an injured parent or friend. How can it? The difference is in the object towards which repentance is exercised, not in the act of repenting, as a mere exercise of mind. Yet repentance, as a mental operation, is easily understood, and all are familiar with it. Who is there that has never repented of anything that he has done? Who that has not confessed a wrong? Who that does not now feel that he has much to regret in the past, and that there is much which he ought to confess? Be as honest toward God as you have been toward a parent, lover, or friend, and you would have no difficulty on the subject of repentance. It would be easy to be understood, and all your difficulties would soon vanish. Religion, if this be so, is not unreal, arbitrary, and impossible; it is a practicable thing, and it accords with all the laws of the human mind. (2.) It follows from the views presented, that repentance is not beyond the proper exercise of the power of man. Every man practises it. Every child repents. Every one has at different times felt regret for something that he has done; has made confession; has resolved to transgress no more; has turned from the evil course. This is repentance; and no one in such a case has resorted to any plea that it was impossible, or that it was unreasonable. No one who has injured a friend; no child who has violated the command of his father, when he is convinced of the wrong, and when the duty of proper acknowledgment is pressed upon him, ever thinks of taking shelter under the plea that repentance is beyond his power, and that he cannot exercise it. It is only in religion that we ever hear any difficulty suggested on the subject; there only that we are told that it is beyond a man's power, and that we must wait for a Divine influence before it can be exercised. But why should it be beyond a man's power in reference to religion more than anywhere else? Why easy elsewhere; why impossible here? The answer is plain. Men wish to find an excuse for not repenting; and regardless of any reflections on the character of their Maker, rather than forsake their sins they charge him with requiring that which is impossible, and coolly attempt to satisfy themselves by saying that they have no power to obey his commands.

(3.) It follows, from what has been said, that it is the sinner who is to repent. It is not God who is to repent for him-for

God has done no wrong. It is not the Saviour who is to repent for him-for it is not he who has violated the law. It is not the Holy Spirit who is to repent for him-for how can that blessed Agent feel such sorrow, or why should he? My impenitent friend, it is your own mind that is to repent; your own heart that is to feel sorrow; your own feet that are to turn from the evil way; your own mouth that is to make confession. I know and am persuaded that, if it is ever done, it will be by the aid of the Holy Ghost; but I know equally well that you yourself are to be the penitent, and that this is a work that cannot be done for you by another. The mind that has done the wrong must repent. That very heart that has sinned must feel all the sorrows of repentance that are ever felt in the case; those very eyes that have looked with desire on forbidden objects must weep, and must do all the weeping in the case; and those very lips that have been profane, or false, or impure, must make confession, and the confession can be made by them alone.

(4.) Finally, it is right and proper to call on men to repent of their sins. If they repent when they have wronged a friend, or violated the law of a parent; if repentance is an operation of the mind, with which all are familiar; if it is not beyond the proper reach of the human faculties; and if the sinner himself is actually to feel sorrow, and to make confession,-then it is right to call on men to repent of their sins committed against God. The gospel, in approaching men, commends itself to their common sense, and requires of them only that which they themselves see to be reasonable and proper. It comes to them, and says that they have sinned against God; that all sin may be regarded as terminating on him, and as a violation of his law; that for that sin there should be sorrow felt in the heart; that there should be willingness to go to him and make penitent acknowledgment, and implore forgiveness; and that there should be a solemn purpose to repeat the wrong no more. This is what the gospel demands of every sinner as a primary and essential condition of salvation. Is it wrong in its demands? Is it unreasonable in its claims? What less could it ask? And how could it meet the convictions of your own minds in regard to what may be reasonably required, if it did not demand this? When we summon you, therefore, to repentance, we urge the appeal no less by the conviction in your own minds of what is right, than by the authority of God, and while the appeal is based primarily on the authority of God, it commends itself to you as a demand that is in accordance with the laws of your own nature, and in neglecting to obey it you sin alike against God and yourselves. The claims of your Maker, and the laws of your own nature, therefore, combine to urge you to exercise repentance toward God.

SERMON XXII.

THE RELATION OF REPENTANCE TO PARDON IN THE CHRISTIAN SYSTEM.

ACTS iii. 19.-" Repent ye, therefore, and be converted, that your sins may be blotted out."

IN the prosecution of the subject of repentance, I proceed now to consider the question how repentance is of avail in the procuring of pardon; or the relation of repentance to pardon in the Christian system.

It seems to be admitted on all hands, that repentance under the Divine administration is connected with the pardon of sin. Lord Herbert, the leading British Deist, laid down the necessity of repentance as one of the ten fundamental truths taught by natural religion; and held it to be indisputable that repentance would be effectual in securing forgiveness. This is probably the sentiment of the great mass of mankind, whether they embrace the Christian system or not. As every child feels that if he has done wrong towards a father he ought to repent of it,-and argues, and in general argues justly, that if he truly repents his father will forgive him,-so men seem to reason about their Great Father in heaven. This opinion is held by the Christian in connexion with his belief in the merits of the sacrifice of the Redeemer; in what sense I will endeavour to explain in the sequel of this discourse. By others,-by avowed Deists, and by infidels in every form, and by the mass of men,—the reference to that sacrifice is excluded; and it is held that mere repentance without respect to that will be accepted by God, and will secure the pardon of sin.

The form in which the doctrine is held by those who do not practically embrace Christianity, probably comprises the two following particulars: first, that repentance for a wrong done is, under the Divine administration, enough; that is, that the Divine government is equitable and mild; that God is disposed to pardon; that when one becomes sensible of a wrong done, it is all that the Universal Parent will or can require; and that repentance, therefore, will secure the restoration to Divine favour; -and, secondly, that in fact they themselves do exercise repentance-all the repentance that can reasonably be demanded.

When they have done wrong, they say, they always regret it. They are pained at heart. They are ready to make confession and restitution as far as is in their power for the wrong done— even though it was unintentional. They do not recollect an instance, perhaps, in which this has not been done; and if such an instance could be referred to in their past lives, they would lay down their book or their pen, or leave their plough standing in the furrow, and go at once and repair the evil. Thus, they trust, the account between them and justice is kept substantially balanced, and they entertain the hope that the Divine mercy will not be withheld from them in the great day.

These are the principles which prevail where the Christian doctrine of seeking forgiveness through the merits of Christ is laid out of view; and the question now is, whether these are sound principles-or in other words, what is the true relation of repentance to pardon? Let us examine the system now referred to, in which there is undoubtedly some mixture of truth, and see what is the correct doctrine on the subject. The inquiry will be conducted by laying down a few connected propositions.

I. It will be agreed on all hands, that under the Divine administration there is no pardon, in the proper sense of the term, where there is no repentance. Indeed, if the term pardon, or its equivalent forgiveness, is ever used, without the correlative repentance, it is probably employed in a somewhat lax signification; not in its strict and proper sense. When a man who is in the penitentiary, or who is under sentence of death for murder, is pardoned by the executive, the term means merely that the penalty is remitted, or is not executed. There has been in the bosom of the executive no such feeling exactly as is implied in the word forgiveness. His feeling in the case is distinct from that which he would have had if he had been personally wronged, and he who had wronged him had come and made penitent confession, and he had forgiven him. So when in your heart you exercise forgiveness towards those who have injured you when they manifest no repentance-as the Saviour prayed for his murderers, "Father, forgive them," the feeling is distinct from what it is when you see them truly penitent, and when in view of their repentance you declare them forgiven. You use the

term in a somewhat lax and indefinite sense, as meaning that you do not harbour malice against them; that you will take no revenge for what they have done; that you will be ready actually to pardon them if they will apply to you for forgiveness.

Repentance and forgiveness, in the proper sense of the terms, have, in the common apprehensions of men, a very close con