SERM. the tempers and manners of men, when, III. from a doleful depravity, wherein reason and confcience, and all the best fentiments and affections of human nature, feem to be loft or asleep, and all the designs and pursuits of men are directed by selfish inferior appetites, or contracted vitious propenfities; when, I fay, from this wretched degeneracy they are recovered to the love and practice of the things that are pure, and true, and just, and vene rable, and virtuous; to seek the things that are above, to approve the good and acceptable, and perfect will of God, and to walk in newnefs of life. These representations fhew the efficacy of the gospel and the grace of God, for effecting such a change in men ; but as it is all a voluntary change, wherein their own natural powers actively exert themselves, the whole is comprehended under the duty of Repentance. Still it is to be remember'd, that the effence of repenting, confifts in prevailing good inclinations, contrary to the evil ones which had the afcendant before, and good works directly oppofite to those wicked ones of which finners had been guilty. Thus, John Baptift who first de clared the coming of God's kingdom, and taught the doctrine of repentance for the remiffion of fins, when, having in general, exhorted exhorted his hearers to repent, they asked SER M. him more particularly what he meant by it, III. and what he would have them to do, explains it thus, Luke iii. from ver. 11. accommodating his exhortation to their various circumftances; the common people he directed, instead of outward ceremonies and forms, in which the religion of that time chiefly confifted, to abound in works of fubftantial piety and charity, and to give out of their plenty for the relief of their indigent fellow-creatures; the collectors of taxes, called Publicans, he exhorted to perform what was given them in charge justly and mercifully, never extorting from any man more than what the due and faithful dif charge of their truft required; and the foldiers, that they should not behave themfelves infolently and oppreffively, but be content with their wages. This was the Baptift's doctrine of repentance, and it may very eafily, by parity of reafons, be applied to all the various relations, circumftances, and conditions in human life. In general, let men forfake their wicked ways and unrighteous doings, and turn to the Lord, practifing the virtues which are contrary to their former vices. And in particular, Let him that ftole, freal no more; let him that has been covetous, break III. SERM. break off his fins by fhewing mercy to the poor; let the lewd and voluptuous become chafte and temperate; the wrathful and contentious put on bowels of mercies, humblenefs of mind, forbearing and forgiving the weak and the injurious; in fine, let us * put off the old man which is corrupt according to the deceitful lufts, and put on the new man, which after God is created in righteousness and true holiness. All the facred writers with one confent, continually urge men to this, as the only effectual way to obtain reconciliation with God, and the remiffion of all their fins. The prophets under the Old Teftament infift upon it as well as Chrift and his apostles, affuring the Jews, that without it all their facrifices and other external rites would be unavailable to their acceptance with God; that indeed God was ready to forgive their iniquities; though their fins were as fcarlet, and red like crimson, he would make them white as fnow and wool; but it is upon the condition of their washing and making them clean, putting away the evil of. their doings, ceafing to do evil, and learning "to do well . No more taking pleasure in their former finful courfes, rigorously exacting the labours and fervices of the poor, and grinding * Ephef. iv. 22, 24. || Ifaiah i. 16. 18. grinding their faces by oppreffion, but SER M. §| Isa. Iviii. 7. ders SERM.ders that he has done wrong, it is impoffible pleasure to be juftified to our felves, and the * 2 Cor. vii. 9---II. deed |