were not unactive, they produced a multi- SER M. tude of tranfgreffions, not in thought only, III. but in word and deed; and fhall not his now contrary repenting difpofitions, inclinations, and purposes, exert themselves in the contrary works?

But, let us lay ever fo great stress on all these particulars which are ingredients in repentance, or rather preparations for it, and tendencies towards it, on forrows for fin, deep contrition, confeffions and pious difpofitions, religious inclinations and purpofes, let us even make the fuppofition, that the effence of repentance were in them, this important question will remain, how does their fincerity appear? It is an acknowledg'd principle, that nothing called religion can be acceptable to the Deity, let it be faith, repentance, obedience, charity, or whatsoever virtue or good work fo called, it cannot, I say, be acceptable without being fincere. Now, let any one judge whether there can be in the nature of the thing any evidence, without good works, or fruits meet for the amendment of life, as the fcripture calls them, of these inward difpofitions and affections, religious inclinations and purposes, or of godly forrow for fin, or any satisfying evidence

F 4

SERM.evidence that men are fincere in confeffing III. their fins.

Nay, upon the unhappy fuppofition that our repentance is thus imperfect, that we are forry for our fins, confefs them, and purpose to reform, without actually reforming; our guilt is thereby greatly aggravated, and the separation between us and our God, which our iniquities have made, is increased. I do not now put the cafe of infincerity, which is always difpleafing to that God who loves truth in the inward parts, but allowing that men really, and in earnest are grieved for their tranfgreffions, and confefs them with deep contrition of foul; upon that fuppofition, if it can be made, without amendment of life, the fins in which they continue are very much heightened, because they are committed against the plainest and most fenfible conuictions of their own minds, and ftill the affront to God is the greater, the more it is done in defiance of light, and with our eyes open.

I cannot now finifh what I intended in this difcourfe, and fhall for this time conclude with exhorting you to confider fe

riously,

riously, the abfolute, indifpenfable necef- SERM. fity, of breaking off your fins by actual III. thorough amendment; by turning our feet to God's teftimonies, making hafte to keep his commandments *. Which that we may all fincerely do, God of his infinite mercy grant.

(74)

SERMON IV.

Of REPENTANCE.

SERM.

IV.

Matth. iv. 17.

Repent, for the kingdom of heaven is at band.

I

Na former discourse from these words, I endeavoured to explain the nature of that true repentance, which the fcripture declares to be fo abfolutely and indifpenfably neceffary to our acceptance with God. And what I intend at this time principally to infist on, are, the motives whereby this most important duty is urg'd upon us. But one obfervation will first be usefully made in order to our understanding it better, and applying what is faid concerning it with greater advantage to our felves, that is, concerning the difference between the repentance originally preach'd to finners, both Jews and Heathens, as the condition of their entrance into the chriftian state, and that which

is required of those who fin wilfully under SER M. the christian profeffion. The gospel was IV. first declared to fuch as, by the account it gives of them, were very ignorant and very wicked; all flesh had corrupted their ways, and the whole world became guilty before God. The religion of the Jews had degenerated into empty formality; external rites and ceremonies, were put in the place of fubftantial piety and virtue: And the Gentiles were dead in trefpaffes and fins, foolish and difobedient, ferving diverfe lufts and pleafures. Such were they whom our Saviour and his apoftles called to repentance, to an entire change of their tempers and their manner of life, to become new creatures, to put off the old man and be renewed after the image of God, in righteoufnefs and true holiness. To this purpose very strong motives were fet before them, taken from the death and refurrection of Chrift, and from the hope of a glorious immortality, which Jesus Christ brought to light; and they came under a folemn obligation by baptism, which was a feal of their religious profeffion, and a facred engagement upon them to walk in newness of life, as the apoftles explain it. A perfevering course of fincere obedience, as the condition of their claim to the benefits of

the