it is founded; and, secondly, the nature of that reformation which it inculcates.

I. We are to consider the reasons on which the doctrine is founded, that no repentance can be genuine, without a radical reformation of heart and life. These reasons will be very evident, if we attend but a little to those causes which, under the influence of the Spirit of God, produce repentance in the heart of the sinner.

1. Repentance is in part founded on a deep conviction of the justice of the law of God, and of the awful nature of its penalty.-It was said by the venerable Dr. Watts, than whom scarcely any servant of Christ has been favoured with a more deep insight into the Christian character, that, with the exception of one or two instances, all the cases of genuine repentance which had happened within the sphere of his ministry were to be traced to the fear of future punishment. And, without doubt, this is more generally the fact than is apt to be imagined. The Gospel is a system of motives adapted to our hopes and our fears: and "what God hath joined together, let not man put asunder." Our Supreme Lawgiver has seen fit to disclose to us the tremendous penalty of his violated law; and he urges us by all the horrors of its awful execution to flee from the wrath to come. The terrors of the Lord persuade men. The sinner is alarmed at his danger. He sees that the law which he has broken is holy, and just, and good. He trembles with fearful despon

dency at the view of his past transgressions. He acknowledges, that if judgment should be laid to the line, and righteousness to the plummet, he could not stand before the offended Majesty of Heaven. He sorrows for his past guilt in view of the dreadful doom to which it has exposed him. And thus his repentance is in part founded on a deep conviction of the justice of the law of God, and of the awful nature of its penalty. But this law never abates its requirements. What it has exacted it still exacts-perfect obedience. The Gospel hath not made it void. Having brought the sinner to contrition, it still continues to be the rule of his conduct. And if so, he can feel no genuine repentance for having violated the law of God, unless he acknowledge and obey its authority with regard to his future life; unless he commence and prosecute the work of a thorough and permanent reformation.

2. Repentance is in part founded upon a deep conviction of the purity of the law of God.-The purity of this law is to be distinguished from its justice. The latter threatens a penalty which addresses itself to our fears: the former holds forth the rule of right conduct, and claims the assent of our conscience. The one makes us tremble for our

future safety: the other distresses us with a view of our present guilt. Hence it is, that the awakened sinner, before he can be truly penitent, must always be found abhorring himself for his past transgressions; not simply because they have exposed him to future punishment, but because they have been

all that is fair and lovely and cheering from creation, and envelop it in one eternal midnight of wretchedness and despair. So far, therefore, as he may have contributed to this horrid predominance of sin, even within the narrow circle in which he has moved, so far he sees reason for the deepest repentance. But if such be the character of his past, such also will be that of his future, guilt; for sin will ever be opposed to real happiness. He, therefore, can sure-ly feel no genuine repentance for the consequences of his past guilt, who does not labour to become entirely free from the dominion of sin in futurewho does not commence and prosecute the work of a thorough and permanent reformation.

4. Repentance is principally founded upon a deep conviction of past ingratitude toward God. This cause of repentance swallows up all the rest ; or rather, they all terminate in this. For God is the Author of that law which denounces eternal death against the transgressor, and to the just penalty of which the penitent sinner has long been exposed; and yet the arm of Divine Justice has not fallen upon his guilty head. God is the Author of that law, by the disobedience of which the penitent sinner hath so degraded his moral character, and roused to its keenest rebuke a wounded and angry conscience; and yet Divine Grace has all the while been offering, and still offers, its pure and holy influence to remove all sin from the heart, and to adorn it with every Christian virtue. God is the Author of all those relations of life in which the pen

itent sinner hath so grossly neglected his duty, and done dreadful, perhaps irreparable, injury to the best interests of his fellow-men; and yet Divine Goodness has continued to sustain him in life, and even to crown that life with loving-kindness and with tender mercies. He has had food to eat, and raiment to put on. He has enjoyed the comforts and conveniences, perhaps the refinements and luxuries, of civilized society. He has reposed beneath his own vine, with none to molest or make him afraid. And what is far beyond all these merciescrowning them all, ennobling them all, giving importance to them all-he has been permitted to hear the glad news of Salvation through Jesus Christ, and has had continually placed before him the means of grace and the hope of glory. These good and perfect gifts have all flowed upon him from one Source-from that Being who is merciful, and kind, and long-suffering even to the ungrateful and rebellious. His past transgressions, therefore, take their deepest dye from the reflection that they have been committed against God; and the true penitent is ready to exclaim, with the contrite monarch of Israel," Against thee, thee only, have I sinned, and done this evil in thy sight." But this goodness of God, which thus lays the foundation of genuine repentance, still continues to bless the penitent sinner. Does he mourn for his past ingratitude? Has the goodness of God led him to repentance? The same goodness still demands the most loyal homage of his heart, and calls for unceasing ex

pressions of grateful obedience. He, therefore, can surely feel no genuine repentance for his past ingratitude toward God, who does not endeavour to love him more and serve him better in future-who does not commence and prosecute the work of a thorough and permanent reformation.

Thus you see, my brethren, how all the causes which tend to produce genuine repentance must, with the force of necessity, lead to a radical reformation of heart and life. These are as indissolubly connected as the fountain, and the streams which it pours forth; as the tree, and the fruit which it bears. Trust not, then, to any outward expression of humiliation and penitence before God, as the test of your sincerity. Count not the sighs, and tears, and groans, which may have attended your more secret prostration of soul, before the of fended Majesty of Heaven. Rely not on these for proof of the genuineness of your repentance. Rather scrutinize your present purposes and motives of action: examine the real character of your daily conduct and conversation: and thus learn whether you are truly penitent, by ascertaining whether you do indeed bring forth fruits meet for repentance.

II. And that we may all the better practice this important duty of self-examination, let us consider, as was proposed in the second place, the nature of that reformation which the doctrine of our text inculcates. This reformation will be radical, and it will be permanent.