hypocrites; and are frequently found with the false, as well as the true professor.

But the repentance of a true Christian, (which needs not to be repented of,) consists in a genuine sorrow for sin, as such; and an earnest desire of deliverence from it. The gospel penitent groans, being burdened; not for fear of hell, such fear being no part of a true repentance, though it may sometimes accompany a sincere and godly sorrow for sin. But his grief arises from an affec ing, humbling sense of sin; from a view of the sin of his nature; the depravity of his affections; the hardness of his heart; and the numerous sins of his practice, with their special aggravation. He mourns on account of his most beloved and most besetting sins; he hates them with a godly hatred; and is willing to spare none, no not even a right hand, or a right eye; but longs for a greater victory over his corruptions; and, in good earnest, prays for more strength, to mortify his lusts, and to cut off all the supplies of sin.

This repentance flows from a saving apprehension of the mercy of God in Christ; and of course, must be the fruit and consequence of a saving faith. The gospel penitent, must have a realizing view of the purity and holiness of the divine nature, before he can loathe and hate his sins, on the account of their contrariety to God. He must have a feeling sense, that there is pardoning mercy with God for sinners, before he can, with courage and sincerity, apply for forgiveness, to a just and holy God. He must have a believing discovery of the way in which God is

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accessible by sinners, before he can cess, with boldness, to the throne of grace." He must see and feel, that there is safety in venturing a guilty soul in the hands of Christ, and no where else, before he can look to his blood for cleansing from guilt, and to his grace and strength for victory over his corruptions. Therefore, though he acknowledges, that if God should mark iniquity, he could not stand before him ; yet he remembers, that "with God, there is forgiveness, that he may be feared ;" and "with him there is plenteous redemption." This prospect encourages and invigorates his cries for mercy.

His repentance flows, also, from love to God, and his law. He sees an admirable beauty and excellency, in a life of holiness; and, therefore, groans after higher attainments in it. He is sensible of his innumerable transgressions against the law of God; and that he is far removed from the purity and holiness of the divine nature. This is the burden of his soul He mourns, not

because the law is so strict, or the penalty so severe; for he esteems "the law to be holy; and the commandment holy, just and good;" but because his nature is so contrary to God, and his practice so contrary to his will, he wishes, not that the law should bend to his corruptions, but to have his heart and life, fully subjected to the law and will of God; so that "with his mind, he serves the law of God," though in much weakness and imperfection.

Further; the repentance of which we speak, springs from a scriptural hope, and is insepara

bly connected with it. Faith opens the door of hope; and therefore of repentance. The apostle tells us, 66 we are saved by hope." This gives life and activity to every grace, and to repentance in particular; though the Christian may sometimes entertain a fear and jealousy of his own sincerity; though these may be consistent with gospel repentance, and sometimes tend (per haps) to further its progress: yet all doubts respecting the faithfulness of the gospel promises, of the extensiveness of the divine mercy, or of his exemption from the gospel offer all appreheusions of his not being elected, of his having sinned away the day of grace; or that he has committed the sin against the Holy Ghost: all imaginations that his sins are so circumstanced, as not to admit of pardoning mercy, &c. These are directly destructive of, or inconsistent with, the features and operations of a true repentance.

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For, as repentance is a hatred of all sin, without reserve, it must certainly include an abhorrence of unbelief and despair, the greatest of all sins. And I may venture to affirm, that the more lively and comfortable the Christian's hope is, the more he is humbled and abased for his sins; and the more vigorous are his endeavours, after a life of new obedience. Paul declared himself the Chief of Sinners, under a full sense of pardoning mercy; and represented himself as a pattern of hope to all that should come after him.

To conclude this highly important point. The Christian's repentance is universal and lasting; his reformation extends not only to the devotions

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of the Church, but of his family and closet; not only to his conversation, but to his thoughts and affections; not only to the worship of God, but to the duties of every relation he sustains among men. In short, his repentance produces heavenly-mindedness, humility, meekness, charity, patience, forgiving of injuries, self-denial; and is accompanied with all other fruits and graces, of the Blessed Spirit.

Nor does he leave off repenting, till the remains of sin be removed, which is not to be expected on this side Heaven. He finds so much deadness, formality, and hypocrisy in his duties; so much carnality, worldly-mindedness, and unbelief in his heart; so much prevalence of his sinful affections, appetities and passions; and so many foils by the sin that easily besets him; that he cannot but "groan, being burdened, while he is in this tabernacle." Repentance, then, is an abiding principle; it is the daily continued exercise of the Christian indeed, until he lays aside the mantle of mortality.

And as the Christian truly repents, with respect to all sin, so he dies daily to the love and practice of it. He uses his utmost endeavours, to guard against the prevailing power of sin; and to extirpate or root it out of his soul, by all gospel methods; and by all the instrumental means which God has appointed for that purpose. endeavours, heartily, to maintain a constant, lively, believing sense and apprehension of the evil nature and demerit of sin, whether as defiling, or condemning. He keeps a constant watch

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against the outbreakings of corrupt nature; with frequent, careful examinations, whether sin is gaining or losing ground in his soul. He constantly applies to God in Christ, and in the use of the means and ordinances of grace, for help against the love and power of sin.

Nor does he rest here, but obtains, cultivates and improves, (according to his measure) in all the virtues and graces of the Christian life, upon gospel principles, and from gospel motives. His religious actions, are performed according to the rule of God's word; in obedience to his divine authority; in the exercise of faith; to the glory of God as their chief end, and with a humble, stedfast reliance on Christ, both for assistance and acceptance. This course is habitual and persevering; or as it is beautifully termed in scripture, "a walking with God"-" a going on unto perfection." This is an outline of that "holiness without which no man shall see the Lord." And thus the sanctified person walks before God, "inrighteousness and holiness, all the days of his life," until grace be perfected in glory.

In addition to this, I would only remark, that regeneration, is an instantaneous work, or act of God's Spirit; giving a new and divine principle of spiritual life to the soul. Justification and adoption, are acts of God's grace without us, whereby a relative change passes on our state: but sanctification, is a continued progressive work of God's SPIRIT within us," influencing and co-operating with our endeavours, from the