But "the wrath of God is revealed from heaven, "against all ungodliness and unrighteousness of men;" and not merely against a few scandalous and enormous crimes. Many painful effects of the divine displeasure are experienced during the present life, which universally terminate in death: then the sinner's "body returns to the dust whence "it was taken, and the soul returns to God that

gave it." Criminals suffer many things previous to their trial; but the principal punishment is subsequent to condemnation: thus "it is appointed to men once to die, and after death the judgment:" and we are "warned to flee from the wrath to

come," from which Jesus delivers his people, who must suffer and die like other men. The connexion therefore between sin and future condemnation to everlasting punishment, which cannot be escaped without repentance, is clearly intplied in the language of the text.

Nor should we forget, that this condemnation is merited; for unless sin deserves the punishment denounced, there can be no free mercy in remiting it. When the apostles were sentenced to stripes or death, for preaching the gospel, they might lament the injustice of the magistrates, but they could not repent of their own conduct in "obeying God rather than men." Such persons as deem the laws of any country iniquitous, and their governors oppressive, will complain when they suffer for disobedience; but they cannot

repent, unless they be convinced that they have been criminal. It would carry us too far, to illustrate the justice of God in the sentence pronounced against transgressors, by stating the rebellion, ingratitude, and enmity, which more or less connect with all our violations of the divine law: but surely, if crimes against our fellow creatures may deserve death; sins against our infinitely glorious Creator merit a punishment proportionably more dreadful. It is not commonly supposed that malefactors are sufficiently impartial, even if in other respects competent, to decide on the equity of the laws, or to amend the criminal code. It becomes us, therefore, rather to submit to the justice of God, and to supplicate his mercy, than to reply against him, as if we "would "condemn him that we may be justified."

Our text implies likewise, that all have turned away from God. The characters of men are greatly diversified, but all "have forsaken the "Fountain of living waters, to hew out for them

selves broken cisterns that can hold no water." Apostacy from God, or a refusal to render him the worship, love, gratitude, and obedience which he demands; alienation of heart from him, and a disposition to seek happiness any where, rather than in his favour and service, are universal. "All we like sheep have gone astray, we have "turned every one to his own way." All men are become idolaters; they desire and delight su

premely in the creature, in one form or other. while a self-sufficient independent spirit, a pronęness to self-admiration, and to seek our own will or glory, as the ultimate end of all our actions, constitutes another kind of universal idolatry. Hence the necessity of repenting and turning to God, as the supreme object of our love, and the source of our felicity.

But we must also observe, that the text contains an intimation of mercy, and of the way in which the returning sinner may approach God with full confidence of a gracious reception. When a company of malefactors have been convicted on the clearest evidence of the most atrocious crimes; a command from their prince to own their guilt and apply for mercy in a prescribed way, would be considered as an encouragement to expect a pardon. A hope would spring up in every breast; and if any who had unreservedly complied with this injunction, should at last be led to execution, they would think themselves trifled with, however just their punishment might otherwise be. Now the Lord hath revealed himself as infinitely merciful to the fallen race of men; he hath opened 66 a "new and living way," for our approach to him upon a throne of grace; he hath invited us to draw near, and plead the name of our heavenly Advocate, and the merits of his atoning sacrifice; "he "hath commanded all men every where to repent:" and from these things we confidently infer, that

every one, without exception, who through grace obeys the call,' will be saved, by the free mercy of God in Christ Jesus. In short, if any man were sinless, and had no need of repentance; or if any were so sinful that repentance would avail him nothing; the general language of the text would not be suited to the case: but as all have sinned, and "with the Lord there is mercy "and plenteous redemption;" as no impenitent sinner can be saved, and no true penitent can be lost; therefore all men are exhorted and com"manded to repent and turn to God, and do "works meet for repentance.

III. Then we proceed to consider the peculiar nature of repentance and turning unto God.

The parable of the prodigal son was evidently intended as an illustration of this important subject: and the following verse is a most suitable introduction to our discussion of it. "When he "came to himself, he said, How many hired ser" vants of my father's have bread enough and to

spare, and I perish with hunger!" He had been infatuated, he had acted as one in a delirium, or insane but now the disorder is removed, he awakes as out of sleep, recovers the use of his faculties, and perceives his misery and danger. He sees every object in a new light; he forms a very different judgment of his father's conduct, and the

rules and privileges of his family; of his own perverse behaviour, of his associates in vice, and in short of every thing connected with his character, situation, and prospects. From this revolution in his judgment, a total alteration takes place in his conduct. He considers the meanest servant of his father as comparatively happy, and himself as a wretched outcast deservedly perishing. His only hope in this extreme distress arises from a persuasion of the tender compassion of his father, whom before he had regarded as opposing his happiness and he determines at all events to return to him, and seek to be reconciled, as the only hope of escaping destruction.

Thus the sinner, having long thought the Lord a hard Master, and religion a wearisome service; and in vain sought liberty and pleasure in sin and folly; at length, by rich mercy, is brought to himself, recovers from his delirium or fascination, to see his misery and lament his madness. Now he perceives that God is worthy of all love, obedience, and adoration; that his law is holy, just, and good; that his service is perfect freedom, and his favour, life and felicity; and that sin is but another name for folly, bondage, and ruin. He is convinced that the poorest believer is far happier than the most prosperous of the wicked, that his past conduct calls for the deepest humiliation, that his present situation is perilous in the extreme, and that his only refuge is in the compassion of that