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his heart, or unto his GoD, he is amazed to think of his sins, and all the aggravations of them; he continually discovers evil where he before suspected none, nay, even in the virtues on which he prided himself; he daily weighs himself in the balance, and is always found wanting: his best actions are defective; his motives are corrupt, at least, in part; and the more he studies the rule, the fuller is his conviction, that if judged according to it he must be condemned,-He now feels the propriety of the apostle's words "I "through the law am dead to the law:"" for by the "law is the knowledge of sin." And whatever was his former character among men, he adopts from his heart the publican's prayer, "GOD be merciful to "me, a sinner!"

These convictions cannot be separated from fear, sorrow, and remorse : but if genuine, and produced by the influence of the HOLY SPIRIT, they will always be accompanied by a measure of hope in the mercy of God.

We may therefore state the next step in true repentance to be submission. "Submit yourselves to God." -We should not think that a disobedient child was really penitent, unless he submitted. The stubborn heart of man stands out against GOD, and perseveres both in excusing sin, and in repeating the offence. The stout-hearted will neither own his guilt, nor acknowledge the justice of the sentence denounced against him he is averse to be either taught or ruled by the LORD. Self-will, self-wisdom, and self-righteous pride, unite in opposition to unreserved submission; and these principles of proud rebellion of

ten maintain much influence even under deep and distressing terrors and convictions.

But he, who is brought to real repentance, unreservedly submits to GOD, and is willing both to be taught and ruled by him. "Other lords," says he, "have had dominion over me; but by thee only will "I make mention of thy name." He especially becomes willing to be saved in any way, which the word of GOD prescribes. "LORD," says he, "what "wouldst thou have have me to do?" He submits to the righteousness of God; he owns that he is a sinner, deserving condemnation, and unable to save himself; and thus, a preparation is made, by a penitent state of heart, for his understanding the gospel, and most cordially embracing it. For, he now seeks mercy as mercy; he comes in the way which GoD has opened, as far as he understands it; and when it is explained to him more fully, it exactly answers all the desires of his heart. This indeed forms the connexion between true repentance and living faith. Every one who repents, pleads guilty, prays to be taught the way of salvation, welcomes the gospel, and thus learns to live by faith in the Son of GOD," to love the SAVIOUR, and to devote himself to his service.

Humiliation before GoD, is indeed implied under the term submission. It may, however, be advantageously considered as a distinct exercise of the penitent heart. How different were the views, in this respect, which St. Paul had of his own character, when he considered himself as "the chief of sinners;" as "less "than the least of all saints," and not "meet to be "called an apostle," to those which he had entertain

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ed when he was a self-sufficient and self-wise Pharisee! Holy Job, when brought to a right state of heart, "abhorred himself, and repented in dust and ashes." Few, I apprehend, will expressly say, that they are far better characters than Job was: yet how few can sincerely use his language!" Then," saith GOD, "ye shall loathe yourselves in your own sight." This humiliation makes way for ingenuous confession-" He who covers his sin shall not prosper; but he that confesses and forsakes it, shall obtain mercy.” -“If we say, that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess "our sins, Gon is faithful and just to forgive us our "sins."-Thus David, while he kept silence, was deeply distressed; but at last, he said, "I will con"fess my sins unto the LORD; and so,” he adds, "thou forgavest the iniquity of my sin." And thus the returning prodigal, without attempting a palliation of his crimes, says, "Father, I have sinned

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against heaven, and before thee, and am no more "worthy to be called thy son."

This union of submission and humiliation forms, I apprehend, what the Scripture calls the broken and contrite heart. "The sacrifices of GoD are a broken "spirit: a broken and contrite heart, O GOD, thou "wilt not despise."-" Thus saith the high and lofty "ONE, who inhabiteth eternity, whose name is Holy "I dwell in the high and holy place; with him also "that is of a contrite and humble spirit, to revive the "spirit of the humble, and to revive the heart of the "contrite ones."-" Blessed are the poor in spirit "for their's is the kingdom of heaven." Pride, stub

bornness, self-will, and an independent self-confident spirit, are the opposites to this contrite heart: but when submission and humiliation take place; the sinner feels himself a child who needs teaching, a criminal in want of pardon, a leper that desires and longs to be cleansed, a prisoner panting for liberty. These blessings, and all others, are set before him in the gospel he asks and receives. "LORD JESUS! Save

me, I perish."-Now hear the words of GoD: "To "this man will I look, to him that is poor, and is of a "contrite spirit, and who trembleth at my word."

You will no doubt allow, that if we abhor ourselves because' we have sinned, we must hate sin; and if we abhor sin, as transgression of the law of Gon, we must love and approve of that law. If we hate sin, we love its opposite, even holiness and if we love holiness, we must love the holy perfections of God, the holy character of CHRIST, the holiness of his disciples, his truths, his ordinances, and whatever has his stamp upon it. With these views and these affections, how can we do otherwise than admire the plan of redemption, as far as we understand it? seeing it is the grandest display of the divine holiness, and of the evil and desert of sin, which ever was made, or shall be made, connected with the most endearing view imaginable of the love and mercy of Gon to sinners. With these things in our minds, we cannot fail to perceive the force of St. Paul's important question, "How shall we, who are dead to sin, live any longer "therein ?" If repentance includes conviction of criminality and depravity, submission to GOD, humiliation, hatred of sin and of ourselves for sin, and love to

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holiness and to every thing holy; can such a revolu tion in our judgment and heart fail of producing a change of conduct?-Will a man live any longer in that which he abhors, and habitually seek pleasure in what he hates? Impossible !-As soon might each animal leave its proper element, and seek, satisfaction in that which would prove fatal to it.

True repentance then, consisting in newness of heart, must and will be shewn in newness of life.A true penitent indeed, being still very imperfect, and surrounded with temptations, may be betrayed into sin: but he cannot sin habitually, or, if I may so speak, upon plan and system. This forms a grand discrimination between the real christian and the hy. pocrite. The true christian in this sense, "cannot "commit sin, for his seed remaineth in him; and he "cannot sin, because he is born of GOD." But a hypocrite pleads the examples of imperfection, or the deeply-lamented sins, of real believers, especially those which stand recorded in Scripture, as an excuse for habitual, allowed, and unrepented transgression; and as a reason for thinking himself, and expecting to be thought by others, a sound character.

But now let me ask you, can any one hate sin and abhor himself for sin; can he love God and love his neighbour; and yet keep possession of that property, which, previously to repentance, he had iniquitously acquired ?-Surely, if he has the power and the portunity of making restitution, and hates the works of sin, he will abhor its wages likewise. He will ne ver consent to perpetuate the injustice of which he really repents: but will certainly make full restitution,

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