A Complete Body of Divinity

SERMON CCXVIII.

UNDER the former we have taken an Account of the things that are prescribed in the Gospel, as the Media for our obtaining of Deliverance from Misery, and obtaining of Salvation: In which we considered, 1. The Terms of the New Covenant; showing us what is necessary on our part, in order to our being invested with a Right to this great Benefit; and these are Faith & Repentance 2. What is required of us in order to our obtaining of this, viz A diligent Use of all outward Means appointed to this end.

NOW before I come to treat of these particularly, it may not be amiss to offer some general Rules for our better understanding of this Affair, and preventing of the Mistakes which too many labor of in these respects.

1. THAT Faith & Repentance are the Gifts of God, and do exceed the Powers of the Natural Man. This is one difference between the Covenant of Works and of Grace, that the former required no more of Man than he was furnished with a Power of performing whereas in the latter, the things required are more than he hath Ability to do of himself; for this the Word of God is clear. Man hath not only lost the Power of Legal Obedience, but is equally unable to that which is Evangelical: Hence it is said of Faith, Eph. • 8. For by grace are ye saved thro' faith; and that not of yourselves: it is the gift of God. And of Repentance, Acts 11.18. Then hath God also to the Gentiles granted Repentance unto life. The Acts of Faith and Repentance require a Principle in the Man, from whence they must flow, & that must be a vital Principle; whereas it is said of all such, Eph. 2.1. They are dead in trespasses and sins. The Equity of this on God's part, hath been formerly proved, and may further appear in the sequel presently: And that God doth not illude Men by offering them Terms, which they cannot of themselves come up to, will also be discovered to us indisputably. They are therefore greatly mistaken, who think the Grace of the New-Covenant consists in God's offering Men Terms, which they have a natural Power of performing; but it must be reduced to another Head, as will be considered.

2. THAT hence God doth not require or expect, that Men should exert these, by the Power remaining in their Corrupt Nature. If we measure our Conceptions of the Covenant of Grace by this Rule, we go clear off from the Foundation of the Gospel; in which we are acquainted that God hath provided help for us in another, and made discoveries to us where it is to be had. When God Commands us to make to ourselves a New Heart, to Believe in His Son Jesus Christ, to be renewed in the Image of our Mind, and many the like Precepts given in His Word, He knows that it transcends any remaining Powers in us; and if we should offer at it, and offer to Him any such thing, He would not accept it of us: When therefore Paul commanded his Philippians, Chap. 2.12. Work out your own salvation with fear and trembling. He tells them presently upon it, in Ver. 13. For it is God which worketh in you, both to will and to do of his good pleasure. And though' this may seem a Riddle to our Carnal Reasoning, yet it is exceedingly accommodated to His great Design of saving Sinners by CHRIST; for we are told, Isa. 40.29. He giveth power to the faint; and to them that have no might, he increaseth strength.

3. THAT nevertheless these are proposed to us in the Gospel Treaty, as the Terms on which we may come to obtain the Promises. That they are thus proposed is evident, for that the Promise is connected with these, and made on this Hypothesis, Mark 16.16. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned. Luke 13.3 Except ye repent, ye shall all likewise perish. And if it be demanded, for what reason is it thus exhibited, if we cannot perform it of ourselves? It may be answered, That God doth it,

• 1. TO assure us, That these must be wrought in us, if ever we be saved. It gives to understand, that Faith & Repentance are made necessary Media, by which we may obtain the Promise; and except they be wrought in us, we must needs abide under the Wrath of God, Joh. 3.36. He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him. That if ever God deliver us from Wrath to come, and exalt us to the Kingdom of Life, He will give both of these Graces to us; Psal. 84.11. The Lord will give grace and glory. And hereby we are given to understand, that so long as we remain in our Unbelief and Impenitence, we remain strangers to the Covenant of Promise. So that hereby we have a sure Rule of Trial, by which we may prove our present State: Hence, 2 Cor. 13 5. Examine yourselves, whether ye be in the faith, 2. Pet. 1.10.
• 2. TO convince us, That our Deliverance is beyond our Power to procure. God will have Sinners to go out of themselves, in order to their coming to Christ: which that they may do, they must be made to find that they can do nothing of themselves, that can lift them out of the Pit into which they are fallen. There is a Pride in every Natural Man, which makes him to think, he can comply with the Command: When therefore he is apprehensive of his own insufficiency to this, this helps to Humble him out of himself, and convinceth him that he can do nothing; and that therefore without His help, we must still lie and Perish: And that our Salvation entirely depends on His Grace, Eph. 2.8.
• 3. TO excite us to seek to God and wait on Him for His Grace to enable us to Answer the Covenant Condition. It is not to drive us to Despondency, and bid us to cast off all Hope; but to make us see where our Help is, that so, despairing in ourselves, we may be persuaded to accept of His Offers of Salvation; and no longer either neglect it, or seek to obtain it in any way wherein we shall lose our Labor, and miss of it in the end. God therefore, together with this Conviction holds forth to us this great Truth, Hos. 13.9. O Israel, thou hast destroyed thyself, but in me is thine help. And puts us upon making of his request, Psal. 61.2. From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I. And hereby God takes the Opportunity to signalize His glorious Grace to miserable Sinners, and make Christ more precious to us, when we Consider, Psal. • 2.12. For he shall deliver the needy when he crieth, the poor also, and him that hath no helper.
• 4. THAT the Success of the outward Means depends upon God's Arbitrary Pleasure. We are not to suppose, that because we give our Attendance on the Ordinances, that this brings God under an Obligation to give us th • se Graces, and should wrong us if He withheld them from us: He hath indeed appointed these, and made it our Duty to Attend on them; but the Success of them is in His dispose. That therefore may be applied hither, Eccl. 11.6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. And we are given to understand that such a Plea as this, will not stand Men in any stead in the Day of Accounts, Luke 13 26, 27. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets, but he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.
• 5. THAT the Neglect of Diligent using of these, exposeth us to miss of this Benefit. Tho' the Success of these depends entirely on God, and He can work these Graces in us immediately; yet because He hath put the Honor upon them to make them the Ordinary way in which He will communicate Himself to us, He hath put a Preceptive Necessity on our giving this diligent Attendance upon them, and hath accordingly threatened the Neglect of so doing; and indeed this Neglect casts a Contempt on the Divine Precept. And if it be a Misery to be without Means, (Prov. 29.18. Where there is no vision the people perish. ) it must needs be a ruining thing to disregard them; and if this be the way which God hath chosen for the Conveyance of the Blessing, such do put themselves out of the way, and may well expect to miss of it.

BUT we may now pass over to a particular Consideration of these things; and the First of these that is offered in our Catechism, is FAITH in JESUS CHRIST, whereof we have here a Description given us▪ I am not ignorant, that there have been hot Disputes about the Order of these Two Graces; some giving the Priority to Faith, and others to Repentance: To which a few words may be here spoken. And here we may observe, That Divines do very well distinguish between the Order of Nature, and the Order of Time. As to the Order of Time wherein these Graces are ingenerated in us, it must be acknowledged that there is no distance, but they are both wrought in the same Instant. In Passive Conversion or Regeneration, the whole Body of sanctifying Graces is infused at once, which is therefore called the New Creature, or the New Man: Hence that, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness and true holiness. And. 2 Cor. 5.17. If any man be in Christ he is a new creature. But if we speak of the Order of Nature, Faith may challenge the Precedency, as being the principal and leading Grace. There is 〈…〉 a 〈◊〉 which is 〈…〉 it is Legal, and 〈◊〉 be enumerated 〈…〉 of the Spirit, but is •• und it Unregenerate M • n; but this is not the 〈◊〉 ; that we are now in the Contemplation of; it being 〈…〉 Work of the Spirit, and 〈…〉 it so 〈…〉 to us. Nor can any Repentance be acceptable to God, or carry in it an Evidence of our Salvation, but only that which is influenced with Faith. Heb 1 • . • . Without faith 〈…〉 . It is farther to be observed, that 〈…〉 〈◊〉 Faith is the only Condition of 〈…〉 , that hath any Sort of 〈◊〉 in it; it being an Instrument, though' it is ever accompanied with Repentance: And also it is by Faith, that we fetch from Christ all that help, whereby we may exercise aright all the Graces of the Spirit that are in us, and for that reason it may well have the • r •• e • e • cy afforded to it.

BUT I proceed to inquire into the Description itself, that is here given us of Faith in Christ. And here observe,

1. THE thing itself described; it is called, Faith in 〈◊〉 Christ. As to the Word Faith, there are 〈◊〉 disputes about the meaning of it, in the Holy Scriptures; and it is not to be denied, that it hath diverse senses, in which it is there used; and therefore we must fix it in the present Design: It is 〈◊〉 here to mention, that it is sometimes used for the Credit that a given to a Testimony, on the Word of him was given it: sometimes for the Doctrines of the Gospel, by a Me ••••• y, because they are to be Believed by us on the Authority of God, 〈◊〉 the Author of them: sometimes for the external Profession which M • n make of the Christian Religion, because this Profession is grounded on the Belief of the Truth contained in the Articles of it: sometimes it is taken for a •• re Assent to the Truth of a thing: sometimes for a Reliance or Re ••••• y on the Object so 〈◊〉 •• : sometimes it is used for an word, sometimes a Temporary, and sometimes a Fa •• e of Miracles; and sometimes for that which we call a Justifying or Saving Faith: All of which Senses might have been instanced in the several Texts of the Word of God, where they are so used. Now it is the 〈◊〉 of these Senses 〈◊〉 we are here to understand it, inasmuch as it is here brought in as one of those Media, whereby ••• full Man may 〈◊〉 to obtain a delivery from the Wrath and Curse of God, and Inherit Eternal Life, which includes in it both Justification and Salvation. There is also an elu ••• Distinction of Faith observed; sometimes it 〈◊〉 Fi •• s 〈◊〉 • red • tur; sometimes, Fides 〈…〉 the former pointing to the Object, the other to the Subject of Faith, the 〈◊〉 hath been formerly considered in the 〈◊〉 part of the Catechism, and latter falls under 〈◊〉 present Consideration. As to the great 〈◊〉 among many, whether Faith be appropriated 〈◊〉 the Understanding, or is rooted also in the 〈◊〉 • or those who will have it in the Will, 〈…〉 the Understanding; the difference between these, is because they do not ••• pute 〈…〉 not a 〈◊〉 of 〈◊〉 , 〈…〉 that the Word 〈◊〉 a 〈…〉 to the Gospel, including 〈…〉 or 〈◊〉 ; and must 〈…〉 the Believing in or 〈…〉 all that understand the 〈…〉 according to the sense of 〈◊〉 ; and that it is thus intended here, • manifest by the 〈◊〉 or Denomination given to it in Question, Faith in Jesus Christ. 〈◊〉 therefore • that which 〈◊〉 to distinguish • it in every other Faith, and direct • to the 〈◊〉 and proper nation of it

WHEN therefore it is called Faith in Jesus Christ 〈◊〉 us to 〈◊〉 as the Object to whom we are 〈◊〉 by it, and on whom we 〈◊〉 .

BUT for our better and more 〈◊〉 taking up this matter, there are Two things here to be considered,

II. THAT the Object of Faith may be considered, 〈…〉 as the 〈…〉 : And we have 〈◊〉 for this distinction given in, Joh. 1 • .1. • e 〈◊〉 in God, 〈…〉 .

1. The 〈◊〉 Object of our Faith, can be no other than God alone. This will ••• there appear in the Prosecution of the Description: Here only observe, that nothing can be a satisfying Object of a Divine Faith, but that which 〈◊〉 〈◊〉 Salvation to him that so Beh • ves in it; and that can be no other but GOD: He only can Save us from all Misery, and confer upon as complete Felicity. To trust therefore on any other, is to rely on Lying Vanities; and we are told of all such, J •••• 1. • . They 〈◊〉 observe lying vanities, forsake their own 〈◊〉 Our Believing on CHRIST ariseth from the Assurance we have that He is GOD; and as He is considered as a Subsistence in the Undivided God-head, so He is the Ultimate Object: And the Truth is, that Man's Misery began here, that he relinquished God as the alone Object of his Reliance, and placed it upon other 〈◊〉 in His room; and that is the Comprehension of the Nature of Sin, as it is summarily Charged upon them in, Jer. 2.13. For my people have committed two evils: they have forsaken me the fountain of living waters, and 〈◊〉 them 〈…〉 broken ••• erns that can be 〈◊〉 water.

2. THE 〈◊〉 Object of our Faith, is that which we 〈◊〉 rely 〈◊〉 ; which may also be called our Mediate Object, because our Faith doth not 〈◊〉 determine here, but by it comes to God; and this is JESUS CHRIST God-Men-Mediate: It is certain that no sinful Man can come to God in any other way but by Him. Hence He tells us, Joh. 14.6. Jesus saith unto him, I am the way, and the truth, and the life no man cometh unto the Father but by me. And we have such an Expression in Heb. 7.25. He is 〈◊〉 also to save them to the uttermost, that come unto God by him. GOD out of CHRIST is a consuming Fire; out of CHRIST He is Armed with Vengeance ready to fall upon the Sinner: It is CHRIST who stands between an Holy GOD and Impure Sinners, to take up the Controversy and make the Peace, which Sin had broken; therefore all the Promises which are given for our En •• ragement to Believe in God, are laid up and ratified in Him. 2 Cor. 1.20. For all the pro •• es of God in him are yea, and in him amen, 〈◊〉 the glory of God. This therefore is the Command that is given to all such as come under the Gospel Treaty; 1 Joh. 3 23. And this is his commandment, that we should believe on the name of his Son Jesus Christ. And without this Faith in Him, our pretended Believing in God, will be a daring Presumption, and far from that Faith which will save us.

[2.] THAT Faith always supposeth these 〈◊〉 things;

• 1. A Discovery of that in the Object, which 〈◊〉 it fit to be Believed in. We do not ex ••• de the Understanding from being necessarily concerned in the acting of a right & regular Faith on Christ; and the first thing that it is concerned in, is an apprehension of the Object, as it is recommended to be suitable for us to Believe: Faith is a Confidence grounded upon Knowledge; and to this Knowledge it is requi •••• , that as we know what our Wants are, so we have that represented to us in the Object, which renders it as able to supply these Wants, otherwise we must Act blindly and unreasonably; whereas one great Motive urged upon • in the Gospel, is the Consideration of the •••• eness and sufficiency of the Object. And this is that which affords us matter of Deliberation, to guide us in our Election; and without this, we cannot Believe as Men, much less as Christians; who ought to be able to say as • : Tim. 1.12. I know whom I have believed.
• 2. 〈…〉 Belief of this Discovery. And this is that which we call the Faith of Assent; which though it is not alone sufficient to denominate a saving Faith, yet is a necessary Ingredient of it, without which such a Faith cannot be exerted. And this also properly belongs to the Understanding; we must believe these things is to be true, in order to our Affiance: Now the Nature of this Assent, is that it is given to the Testimony which God hath given us in His Word concerning them; which is called our receiving His Testimony; Joh. 3.33. He that hath received his testimony, hath set to his seal, that God is true. And is therefore a Divine Faith, because it is not built on the Testimony of Men, 〈◊〉 are Liars, but of God who is Truth itself: However this Belief is but a step towards the completing of the Act of Faith; our Believing of Him must be followed with our Believing in Him, unto which it is a proper Me ••• : But these things will be more fully ex-amplified in that which follows.

II. NOW follows the Description itself that is given of this Faith, in the rest of the Answer; where observe

[1.] THE general Nature of it; it is a saving Grace. And in this it agrees with all the other sanctifying Habits which are bestowed on Men in Regeneration; mentioned, Gal. 5.22 Here two things,

• 1. IT is a Grace • The word Grace signifies a free favor: and therefore whatsoever is freely given is so called; and this sometimes applied to him that gives, and is sometimes to the thing given, Metonymically, because it comes freely from the Author of it: In the former respect it is ascribed to God, and is reckoned to be one of His glorious Perfections; and is, God inclined to show Favor to the Creature, of His own good Will, without any Merit or deserving in that: And this is sometimes used in a more large sense, for all the Benefits which He bestows upon the Creature; sometimes in a more restrained, for the special and peculiar Favors that He confers on His Chosen. In the latter respect it is applied to the Subject recipient, and comprehends the Benefit itself whatsoever it be; and that because, as it is a thing Beneficial to Him, so he received it freely: And if God had not bestowed it upon him of His Bounty, he could never have laid Claim to it by any Merit of his. Now it is to the latter of these, that the notion of Grace is here applied to Faith; it being a Favor which the Man partakes in by the Gift of God: It is something that He hath received, and been made Owner and Possessor of; but this may be more illustrated in that which follows. Hence,
• 2. IT is a saving Grace. And this Epithet is put to it, to distinguish it from all other Benefits whatsoever that Men partake of thro' the Benignity of God towards them: And here we may observe, that if we take the Word Grace in the most extended sense of it, it extends to all the Good which the Creature participates in; and may therefore be distinguished into Common or Special. And here,

1. THE one of these is called Common, because it is bestowed indifferently on the Good and Evil: An Ungodly Man may have as large a share in it, as one who is truly Godly: This refers to the Head of God's Goodness, of whom it is said, Psal. 145.9. The Lord is good to all: and his tender mercies are over all his works. And in this respect we are told in Acts 14.17. He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Hither are to be referred the outward Favors of this Life which are bestowed upon Men: So, 2 Cor 9 8. And God is able to make all grace abound towards you; that ye always having all sufficiency in all things, may abound in every good work. The Gifts which are bestowed upon Men, whereby they are more eminently fitted for Service in their Generation, Eph. 4.7. But unto everyone of us is given grace according to the measure of the gift fo Christ. And any Privilege or Advantage which one hath above another for Service: Thus the Apostle calls his Commission to Preach to the Gentiles, Grace, Eph. 3.8.

2. THE other is called Special Grace, because it is peculiarly bestowed on God's Elect, and no other. It is true, God offers this Grace in the Gospel, to all who come under the sound of it: Hence that, Tit. 2.11. For the grace of God that bringeth salvation, hath appeared to all men. But it is not conferred upon all, but only such as are ordained to eternal Life. Hence we have that remark, Act, 13. • 0. As many as were ordained to eternal life, believed. And on this account Grace is contra-distinguished from Gifts, and from the Temporary favors which God bestows upon other men: and to this head is Faith in Christ truly & properly referred, for we are assured that all have not faith; now this is called saving Faith,

1. TO distinguish it from that common Faith which many pretend to. There are many that do in a sense believe the Truths of the Gospel, and make profession of the Faith of it, and persuade themselves that they are true Believers; but it is not the right Faith which is proper to God's Elect, or Called, Tit. 1.1. The faith of God's Elect. And the difference between one and the other, will be evident, when we come to consider the special Nature of this.

2. BECAUSE Salvation is by promise secured to all who have this faith. This is one of the terms of the New Covenant, or the Media by which Sinners come to obtain Salvation thro' Jesus Christ; and none that have this Faith really wrought in them, shall ever miss of it. Hence the Gospel is full of such Promises as give us the Assurance, That as none shall be saved without it, so none shall miss of Salvation, who are made owners of it. Hence that in, Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And on this account we have such an expression, Heb. 10.39. Of them that believe. Nor did ever any true believer fail of this, but was made to receive the end of his Faith, the Salvation of his Soul, according to, 1 Pet. 1.9. Receiving the end of your faith, even the salvation of your souls.

3. BECAUSE it is the Instrument by which we lay hold on Salvation. It is true, it is Christ whom Faith nextly embraceth, it is therefore a believing in Him, as the next Object, as we have observed; but is a laying hold of Him in the Promise, in which He is offered to us as a Savior, and the Author of eternal life: So that in and by believing on Him, we embrace this life and accept of it with Him. Hence, Believing is expressed by this, 1 Tim. 6 19. That they may lay hold on eternal life. And therefore by our thus believing we come to have the evidence in us, that we shall be saved: it is therefore one of those things which the Apostle saith do accompany salvation, Heb. 6.9.

4. BECAUSE in the Exercise of it, we advance our own Salvation. There is a work required of us to do, which, though' it Merits not, yet is of the way to Salvation: We are therefore Commanded, Phil. 2.12. Work out your own salvation with fear & trembling. Now to render these works serviceable to this end, that they may be acceptable to God, and crowned with a gracious reward, it is requisite that they be done in faith; for we are told, Heb. 11.6. Without faith it is impossible to please him. And wheresoever this Faith is found, God will accept us in Christ, and cover the frailty which attends the best we do.

Now there are two parts of 〈◊〉 thus bestowed upon us by the Spirit of 〈…〉 the Author of all Grace in 〈◊〉 is therefore called Faith of the Operation of God, and He hath that Title, 1 Pet. 5.1 • . The God of 〈…〉 .

1. THERE are these Graces 〈…〉 upon • Relatively; wh •• of themselves work no change real in our Nature, though they are always accompanied with a real change: but they work a change in our State, from what it was before these past upon us; and these are our Justification and 〈◊〉 ; which do not only derive to us from the free Grace of God, but confer on us a rich & inconceivable favor, in that we are constituted by the one righteous in the sight of God, and by the other are put among God's Children; who before were guilty Sinners & enemies: and by both of them we come to have a title to the glorious Inheritance, so that these may well have the Name of Grace put upon them.

2. THERE are these Graces He works in • Effectually; and by virtue whereof there is a real change wrought in our Natures; and these are Sanctification and Glorification; by the one whereof we are made. New Creatures, and have all the Graces of Sanctification produced in • , by the other there are all • the Imperfections of Soul & Body finally • one away, and we are made perfect. Now the Grace of Faith belong to this head, and particularly to our Sanctification, as it hath a respect to the change of our Nature that is wrought in Regeneration. Now the Faith we are speaking of, is not a transcient act, though' there is the first act of it, and repeated exercises as long as we live; but it • something abiding which whether we will call an Habit, or a Principle, or a Power, I dispute not; and I believe that those who call it one or other of these, intend the same thing, viz, Something in the man from which he is enabled to exert those acts of faith which are required, which no Sinner can do until this power is restored or bestowed upon him. And let us observe, that there is a double Consideration of Faith, viz. Of the Nature of it, which is called, Fides quae Justif •• at, and of the way & manner in which it influenceth our Justification; or quâ Justif •• t: of this latter we have taken an account formerly, when we considered the Doctrine of Justification. And that which now lies before us, is what that Faith is, which is of use in our Justification, and is also serviceable to other purposes in the Life and Course of a Christian: and it is of great Moment that we be rightly informed in this matter, because a mistake in it may prove undoing to us; for no Faith but that which is of the right stamp will ever prove saving. Here then in general, it is to be accounted to be a work of the Spirit, or a Grace that is planted in the Soul, and hath its genuine Operations in the Man who is owner of it; and is therefore to be numbered to that body of Saving Graces, which go in to the Constitution of the New-Creature, which is produced in Conversion, and hath its working in us, suitable to the Nature of it; and it is no other but God alone can produce it in the Man by His Almighty Power: no Man hath it in Him Naturally, nor is any Man able to obtain it by his own Industry, or earn it of God, by his own Endeavors; but it is a Creating Work, and so a super natural Grace which comes from above, and is given freely to us; and by the consideration of this general Nature of it, we may be helped in the more distinct Disquisition of the special Nature of it, which will follow next to be inquired into. Only, Here let us remember, that if we have true Faith, we must not ascribe it to ourselves, but acknowledge it entirely to the Grace of God, and let Him have the Praise of it.

SERMON CCXIX.

We have considered the general Nature of Faith.

[2.] WE are now to pass over to take an Account of the special Nature of it, expressed in those Words, Whereby we receive, and rest upon Him alone for Salvation, as He is offered to us in the Gospel.

TOUCHING the Object of this Faith, viz. CHRIST, enough hath been already said, in laying open the Terms of the Question; where we considered, how, or in what respect He is to be lo • k'd upon as the Object of a saving Faith. The things therefore that now remain particularly to be spoken to, are reduced to Three Heads,

• 1. The Acts, wherein the Nature of it is discovered.
• 2. The End or Design which it 〈…〉 .
• 3. The inseparable Qualities of it.

1 THE Acts wherein the Nature of it is discovered; and these are Two; It Receives, and Rests upon Christ: Our way of reasoning usually leads us to judge of the Nature of Principles by the genuine Acts of them, because we know the Acts cannot exceed the Principle they derive from; for the Principle is an inherent Power in the Subject, empowering and disposing it to such Acts. Now those which discover the true Nature of Faith to us, are principally,

(1.) OUR Receiving of Christ. Hence Faith is expressed by such a word, Joh. 1.12. As many as received him. It is true, there are other Acts in which Faith exerts itself, and that thro' the whole Life of Christian; for it exerts itself in all their Duties of New Obedience, all which are done by the Influence of Faith, which renders them Evangelical: Hence that, Gal. 5.6. Faith which worketh by love. But these are the first and most proper Acts of it, as it brings us under the Promise of the New-Covenant; and by it we do embrace the Promise, and Christ in it. Now we are then truly and properly said to receive a thing, when it is offered to us, and we do not reject it, but embrace it: So that in this receiving of Christ, there are supposed,

• 1. A 〈…〉 of Him made to us. And this is by 〈◊〉 ; for except we hear of Christ we 〈◊〉 accept of Him: Hence that in, Rom. 1 • .1 • . How shall they believe in 〈◊〉 of where they have not heard • And we are tol • in, Ver. 17 Faith cometh by hearing. Nor i • this discovery only a general Intimation that there is one so called; but a discovery of Him in His Person, Nature: and Off ••• s, and that in representing Him to us as an Object suitable for us to put our Trust in: for there is something that we receive Him for, as will be considered 〈◊〉 ; and we are to receive Him, as we are Causes by Counsel: He must therefore be so recommended to us forever rational Consent.
• 2. A free Assent to the Reports that are made of Him unto us. For if we do not Believe Him to be the s • me, as He is revealed to be, we are far from, embracing Him as such an one: This is frequently called a K •••• ng of Him; and we are told in, Psal. 9.10. They that 〈…〉 thy name will put their trust in thee. And in Joh. 17.3. And this is life eternal, that they might know that the only true God, and Jesus Christ whom thou hast sent. And 〈◊〉 • old say of Him, 2. Tim. 1.12. I know whom I have believed. Christ therefore pl •• ply tells them, Joh 8 24. If ye believe not that I am he, ye shall die in your sins. i. e. He who is sent of the Father, and came to work out the Redemption of sinful Men.
• 3. AN Offer of Christ made. This is that gives the Encouragement to the Sinner to Accept Him: And were there not such an Offer made, the convinced Sinner would not dure to lay hold on Him: And though' there is Encouragement to hear that He is thee, yet this will not remove Doubes & Fears. Now though' the Invitation given in the Gospel is general, Isa. 55.1. He, everyone that thirsteth, come ye to the waters, &c. Matth. 11.28. Come unto me all ye that labor, and are heavy laden, and I will give you rest. Yet the Spirit of God is wont to apply this particularly with the Offer; and he apprehends that he hears Him calling him in particular, and saying as, Rev. 3.2 • . Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and will 〈◊〉 with him, and he with me.
• 4. THE Heart is hereupon opened to Entertain and Embrace Him in the Promise. He takes Christ upon His word, opens his Heart to receive Him; he offers himself to be His, & he takes Him to be so: Hence that, Psal. 27.8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. It is true, the Spirit of God first imprints the Power on him, which is the Grace of Faith; and then draws forth this Power into Act, causing him to close with Him; and now this is an Act of Faith.

(2.) HENCE the other Act is, He Rests upon Him. This also is a Metaphorical Expression, and used in the Word of God to express the Nature of Faith. And these Two do not so properly denote Two Acts of Faith, but are both of them comprehended in One, only this latter discovers the way & manner of receiving Him; and hath these things more specially belonging to it,

• 1. AN apprehension of the absolute Need that we stand in of Him. The Natural Man is carnally secure, and doth not know his Necessity; but the Spirit of God convinceth him of his woeful undone Estate, his utter insufficiency to relieve himself, the impossibility of all other Objects of trust to help him, & that without a CHRIST he must needs perish, without hope; and persuading him of the fullness of sufficiency there is in Him, and the great readiness there is in Him to do that for him which he needs; He creates in him an insatiable desire after Him; not can he take up anywhere short of Him; and cries as, Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. And in these longing desires are the first buddings of this new Principle of Faith in the Soul.
• 2. A free and absolute Choice that is made of Him. Faith though' it be grounded on the discovery made of the fullness of Christ, and complete ability He hath to answer our desires, and supply all our wants; yet it terminates on the Will, and issues in a free Election of Him. Hence the Scripture so frequently expresseth it by Choosing, which determines the Man to this Object. There are many things that offer themselves to Him, and say, Turn into me? but he turns away from them all, and refuseth them all for Him, and Chuseth Him without any reserve. Hence that, Psal. 20.7. Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. Isai. 26.13. O Lord our God, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name. Psal. 142.5. I cried unto thee, O Lord, I said, Thou art my refuge, and my portion in the land of the living. And this also is produced in him by the Operation of the Spirit, which determines him to this.
• 3. AN Adventuring of ourselves upon Him, for all that which He hath made offer to us of in the Promise. This is the recumbence of Faith, when the Soul casts its whole burden, and leans all its weight upon Him: We are told what God makes Him to us, 1 Cor. 1.30. Who of God is made unto us wisdom, righteousness, and sanctification, and redemption. Now Faith placeth its Reliance upon Him for all this, and accordingly it betrusts itself with Him; and for that reason it is so frequently called, a Trusting in Him, Psal. 2 12. Blessed are all they that put their trust in him. And else where. He resolves that there is enough in Him to answer all his wants: And He hath invited him to come to Him for it, and said, Joh. 6.37. Him that cometh unto me, I will in no wise cast out. And he takes Him at His word, and saith, Behold I come. And whatsoever fears he hath, yet he resolves that here he will lie, and go no whither else; saying, Joh. 6.68. Lord, to whom shall we go? thou hast the words of eternal life.
• 4 THIS Choise & Resignation is Immutabl • A Man is then said to Rest, when he hath obtained the Object of his desire, and is fully satisfied in it. Faith so carries the Man to, an • builds him upon Him, as an Unmoveable Foundation, as an Everlasting Rock. God i • Christ is called a Resting Place; and Faith take Him as such, and saith of Him as the Church Psal 48 ult. For this God is our God forever and ever; he will be our guide even unto death. And as Christ is called a sure Foundation, • the Soul that is built upon Him, is built surely, and cannot be moved, Psal. 125.1. They that trust in the Lord shall be as mount Zion • which cannot be removed, but abideth forever. And it is certain, that this Faith being a saving Benefit, is abiding, & when once wrought in the Man, can never be lost; and that because it is under His Care; and therefore it is said, 1 Pet. 1.5. Who are kept by the power of God thro' faith unto salvation.

II. THE next thing to be considered, is The End or Design for which this Faith receives and rests upon Christ; and that is our Salvation. It is true, our Faith goes to, and is acted upon Christ, for everything we ask of him; nor can any Prayer be acceptable without it, Jam. 1.6. But let him ask in faith, nothing wavering. So that if we ask our daily Bread, or Pray for a Blessing upon, and Success in our Temporal Affairs, Faith is to be employed in it; and in a large & comprehensive sense, Salvation engrosseth all freedom from evil, and participation in good: but in a more restrained sense, Salvation & Damnation are put in Opposition, Mark 16.16. And this is that which is nextly & peculiarly aimed at in this place, and is the great thing about which Faith is employed. This is sometimes called Life, Joh. 5.40. And ye will not come to me, that ye might have life. 1 Joh. 5.12. He that hath the Son, hath life; and he that hath not the Son of God, hath not life. And that is by a Synecdoche, for there is something more comprehended in Salvation than Life: Life was the thing promised in the first Covenant; Salvation in the Name Life, designed a state of happiness, in which Man was to have continued upon his Obedience, and never to have known Misery; but Salvation supposeth Men to be fallen into Misery, & held fast by it; and Salvation contains in it, a relieving him from that Misery, and restoring him to true Felicity This then is the Salvation, which Faith receives & rests on Christ for. And here let us briefly observe,

• 1. AVOIDANCE of Misery, and reaching after Happiness, is an inextinguishable Principle, rooted in Human Nature. We are told, Psal. 4.6. There by many that say, Who will show us any good? And these many are all Men besides those that have found it, who are but few in comparison. Man is a reasonable Creature, and hath the resentment of good and evil, and chooseth the one, and refuseth the other. Hence that, Isai. 7.16. Before the child shall know to refuse the evil, and choose the good. i. e. Come to the use of his reason. And though' Sin hath woefully misled Man in the Choice of the Media, yet he hath a general Notion of the En • ; and his natural Affections carry him from the one, and after the other: No Man would be Miserable, but earnestly desires that it may be Well with him.
• 2. THE awakened Sinner is Convinced of his Misery by reason of Sin, and put upon enquiry how it may be remedied. Carnal Security is one of the unhappy Fruits of the Apostasy, which as long as it possesseth the Man, makes him regardless of Salvation, and careless about seeking after it: The Spirit therefore shows him his Estate in it's true Colours, and lets him see the Curse that he lies under, and realizeth to him the Danger he is in of Suffering it in it's whole weight, the Terrors whereof make hi • afraid: And he useth these Terrors to put him out of his senseless Stupidity, and rouse him up to inquire whether there be no hope that He may be rescued from this forlorn State; and he asks, Is there not Salvation to be had, and what shall I do to obtain it? So it was with the Jailor, Acts 16.32. Sirs, What must I do to be saved? Hence his Request Psal. 83.16. Fill their faces with shame: that they may seek thy name, O Lord.
• 3. THE Spirit of God discovers to him, the New and Living Way by which he may be recovered and restored. The Spirit of God treats with Men as with Men, and therefore applies himself to them in a rational Way, laying before them Arguments, which may carry Motive in them to win their Compliance with His Offers: Having therefore raised in them a sense of Misery to awaken them to inquire after Help, they are now prepared for the good Reports of it, that they may gladly and thankfully entertain it; but for which the former sense would readily drive them to Despair; whereas this opens a door of Hope to them, and encourageth them to Attend the Means in order thereunto: Hence these Two are put together, Hos. 13.9. O Israel, thou hast destroyed thyself, but in me is thine help. And if they may be persuaded to Believe this Report, that there is Help to be had in one that is mighty to Save, it will put Life into their Fear, to excite them to seek after the Remedy, and so obtain the End of the Conviction.
• 4. HENCE, together with his Offer to Christ as the Object of his trust, He promiseth him Salvation on his Compliance. And this is accommodated both to the State of the Sinner, and the Cravings that are raised in him by the former Conviction: Now, in the opening of the New-Covenant, as there are the Terms required, so there is the Encouragement offered; and that is nothing less than a Promise of Salvation to all such as shall cordially comply with it: Hence that, Isa. 45.22. Look unto me, and be ye saved all the ends of the earth: for I am God, and there is none else. And a greater Promise cannot be opened to sinful and undone Man, than that he shall be Saved on his accepting of Christ: And thus the Gospel Terms run, Mark 16.16. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned.
• 5. THIS therefore becomes a powerful •• tive to persuade him to come to Christ. This is a mighty attractive; and the former Conviction helps to make it so, in that it shows him the absolute Necessity that he stands in of it; for the reason why so many that have the Gospel Invitation sent to them, 〈◊〉 so light of it, is because they do not apprehend nor Believe their own miserable Necessity of Salvation, and that it is nowhere to be obtained but in and by Christ. But when Men are persuaded that Guilt and Misery is upon them, and except delivered from it, they must needs Perish; and now they are invited to come to Christ, and give themselves up to Him, on the Assistance, that if they so do He will become their Savior, this is good News, and acceptable; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. It is therefore as such an one, that Faith embraceth Him, and for this it adventures upon Him, because as such an one He is exhibited.

III. IN the last place, We are to consider the inseparable Qualities of this Faith, whereby the Truth of it is manifested; and it is differenced from a fa • se and presumptions Faith. And there are Two Properties of it mentioned in the Answer.

1. IT is Christ alone whom he thus Receives and Rests upon for Salvation.

AND here two things are to be observed,

• (1.) THAT we are not by this to understand that God the Father, and God the Holy Ghost, are hereby excluded from being of the Object of this Reliance. It is certain that GOD, and no other, can be the proper Object of a Divine Faith; nor can any other but He, bestow Salvation upon fallen Man; the Deity therefore must needs be the Ultimate Object on which a saving Faith must terminate: And the Three Persons in this God-head, are but One and the same God; and every Person equally shares in all the Divine Perfections; and each according to his Manner of being and working, contributes to the saving of the Sinner: Hence we are told, Psal. 3.8. Salvation belongeth unto the Lord. Tho' Christ, God-Men be the next and Immediate Object of our Faith, thro' whom we come to the Father.
• (2.) THAT it stands in Opposition to every other Created Being whatsoever: And that whether separately from Him, or in conjunction with Him. We are to place our sole A ••••• ce on no other instead of Him; they are not to be our Savior's: not the World and the things of it; we are therefore everywhere forbidden to put our trust in them, because they cannot Save us. Our own Righteousness is also here secluded, for that is a Reliance on ourselves, which we are required to renounce. Angels also, and Saints must not be trusted in, for they cannot Save us. Nor are we to rest upon any of these in Conjunction with Christ, or partly on Him, partly on them; for we are assured, Acts 4 12. Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved. Nor will He share the Glory of our Salvation with any Second Being: Isai. 42.8. I am the Lord, that is my name, and my glory will I not give to another.

2. TRUE Faith receives & rests upon Him, as He is offered to us in the Gospel. The ground and encouragement of our believing in Him, is the Offer that is made of Him to us in the New-Covenant; and because the Invitation and Offer is made to us in the way of a Covenant, there are consequently the Conditions, upon which the Promises of Salvation depends, and with which they are connected; and if they are not complied withal, we in vain pretend to believe in Him, and our Faith will prove itself to be Presumption. And there are Three things which are implied in this expression,

• 1. THAT the Gospel Offer is the thing that the Soul takes its encouragement from, to adventure itself upon Christ. God's design in the Gospel Treaty is to advance the Riches of Grace in the Salvation of sinful Men; accordingly He laid in provision for the bringing about of this Salvation in Christ, in the work of Redemption that was wrought out by Him. He therefore exhibits Him as a complete Savior, and proffers him to Sinners upon their acceptance of Him as such. As then He offers Him freely; so He must be received as a free gift of God; so that though' they must come for Him, yet it must be without money or price, Isai. 55.1. Rev. • 2.17. Whosoever will let him come. If then Men pretend to receive Him, on the account of anything in themselves, whereby they think they better deserve Him than others do, they do therein make their own works the procuring Cause of their Salvation, and do thereby derogate from the free Grace of God, and so undermine the Gospel design; whereas we are told, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us. True Faith evermore adventures upon Christ under the deepest sense of Unworthiness, that so He may have the whole praise of our Salvation paid to Him.
• 2. THAT we receive Him in the Quality which the Gospel offers Him in; i. e. As a Savior. And this comprehends under it the whole 〈◊〉 of a Mediator between God & Man; which includes the Three great Offices of Priest, Prophet and King. True Faith embraceth Him as He is the Lord's Christ; one whom his Father hath anointed to Redeem us from the Wrath & Curse fallen upon us for Sin. We must therefore Believe Him to be such, and as so, take him to be ours, else he cannot be the Object of a true saving Faith. We must rely upon him as the great high Priest who hath made the Atonement, by satisfying of the Law, and answering the Demands of Justice; and resting on the Virtue and Merit of His Righteousness, and one Sacrifice, for the removing of our Guilt, and constituting us Righteous before God. We must embrace him as our great Prophet, to Instruct us in the way of Peace, teach us how to live and please God: And as our supreme Lord and Sovereign, to Guide and Govern us, submitting to his Commands, and following Him wheresoever He leads us. Hence we must take him to be all that to us, which he is made of God to those who do truly Believe in him; and what that is, we are told in, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. And if in any of these Articles we cannot comply with him, but find fault, and count them hard sayings, we are strangers to the Faith of God's Elect.
• 3. THAT we take him upon his own Terms, which he hath proposed to us in the Gospel. For if we do not entirely comply with them, we do not indeed receive, but reject him: for he will be ours in no other way. There are many that would accept of Christ, provided they may but make their own Terms; but this may not be, but we must cordially accept of His. And these are,
  • 1. THAT we utterly and forever Renounce all Affiance or Trust in every other thing whatsoever. It properly belongs to the Nature of true Faith, that in it there is a Change of Objects of Reliance: The Spirit of God, in working Faith in us, produceth this Change: Every Man hath his Trust somewhere; and the natural Man hath his Trust placed somewhere else, and not in Christ; but he requires if we would obtain Salvation from him, that we come and put our Trust under the shadow of His Wings, and expect our whole Salvation from him; and this cannot be done, unless we reject all other, & with full purpose of heart, that we will trust in them no more: This is that which God directs his People to make a frank and full Profession of in returning to him, Hos 14.3 Asshur shall not save us, we will not ride upon horses, neither will we say anymore to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy. And till we come to this, we are strangers to true Faith: we must say to our Souls as he did, Psal. 62 5, 6. My soul, 〈◊〉 thou only upon God: for my expectation is from him. He only is my rock and my salvation; he is my defense; I shall not be moved. For we are told, Jonah 2.8. They that observe lying vanities, forsake their own mercy.
  • 2. THAT we cordially Repent of all our Sins, and turn from them to Him with a full purpose to serve Him in uprightness. It is true, Faith and Repentance are two things, the one produceth a Change in our Object, the other in our Life: And what this Repentance is, will come to be considered in the next place. I here only observe, that sound Repentance is always an inseparable Concomitant of true Faith; and we can never aright Believe in Christ, unless with it, we Turn from all Sin, and utterly forsake it: That Faith therefore, that will have Christ and Sin too, is not of the right stamp▪ If we accept of him, it must be with a purpose to be for him and for no other; and this is one thing which he came to do for his Redeemed, Act. 5.31. Him hath God exalted with his right hand, to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins. And as such we are to receive him. Hence,
  • 3. THAT we receive Him to seve us from Sin, as well as to save us from Hell. Sinners that are afraid of dwelling with Everlasting Burnings, would accept of CHRIST to deliver them from these, but they are not willing to part with their Sins: but it is vain to make a separation between these; for it is certain, that CHRIST came not only to deliver us from Guilt, but also to cleanse us from Pollution; both are included in that, Joh 1.29. The Lamb of God, which taketh away the sin of the world. Hence that, 2 Thes. 2.13. God hath from the beginning chosen you to salvation, thro' sanctification of the Spirit, and belief of the truth. And as such we must embrace him, and yield ourselves up to him for it; yea, put up our earnest request to him for it, as they in, Hos. 14.2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity, and receive us graciously.

USE. WOULD we then know, and not be deceived in our enquiry, Whether we have escaped from the wrath to come? let us put ourselves upon this test, Have we truly samp; sincerely Believed in Jesus Christ? Are we built upon Him by a true and a living Faith? And it is a matter of unspeakable Concernment for us so to do; for, unless we believe in him, we cannot be saved, for there is no other way for it. And it is a fearful thing to think what Multitudes there are, who cheat their Souls into Eternal Perdition, by their Ungrounded Confidence on this account. There is an Undoing as well as a Saving Faith; and how many might have been Saved, if they had not thought themselves sure of it, by a Presumptous Faith. Let us then now put it upon the most exact & curious Scrutiny, as those who expect that ere-long, the heart-searching God will bring us into a true light; and he cannot be mocked

SERMON CCXX.

THE Doctrine of Repentance, though' it be as fully asserted in the holy Scriptures, as any one Article of the Christian Religion, hath been, and still is, a ball of Contention; and been made Matter of Controversy not only between the Orthodox and the Antinomians on one hand, and the Papists and Arminians on the other; but also among the Orthodox themselves: Some contending about the Order of it, these putting it before, Faith, and those making it to come after it, in order of Nature. Others disagreeing about the Nature of it, or the thing itself. Some extend it to the whole Work of Conversion, and so take into it, both Faith and Sanctification. Others more restrainedly, take it to be the same with Sanctification, and suppose these to intend one and the same thing. Some do still more strictly take it to be one part of Sanctification, which they divide into Regeneration and Repentance: making the former of these to be a Principle or Habit that is infused into us, and the latter the Action or Exercise of this Habit. And others yet more strictly, making it to be part of Sanctification alone, which is wrought in, and acted by the Affections. And alas! Whilst there is such Bickerings about it, how woefully is the thing itself neglected, and the Practice of it woefully omitted, among such as call themselves by the name of Christians? Now we have observed that Repentance is one of the things that God requires of us in order to our escaping God's Wrath, and obtaining Eternal Salvation; for which reason we had need to labor to get a distinct acquaintance with it, how else shall we be able to Practice it.

WE may therefore inquire distinctly into the matter, as it is laid before us in the Catechism. And here observe,

First, THE Thing that is under Consideration, and whereof we have the Description, viz. Repentance unto Life: For our distinct understanding whereof we may Consider,

• 1. THAT the word Repentance, is used in Scripture in diverse senses; and therefore we must be Cautious how we understand it here: There are two Words used in the New-Testament to express Repentance by; one comes of a word that signifies to be Careful or Anxious, or Solicitous; and signifies an after Sollicitude or Perplexity of the spirit, in regard of something that we have done, which makes us to wish we had not done it: The other comes of a word that signifies the Mind or Understanding; and intends an after Wisdom, or Changing of the Mind, and practicing thereupon. The former is sometimes applied to a common Conviction and Compunction; such as was in Judas, Matth. 23.3. whereas the latter is usually intended of a thorough Change, such as is wrought in a true Conversion, and then it engrosseth the other also in it. Now the word Repentance is used sometimes Synecdoch •• ally, for the whole Work of Conversion, or the saving Change that is wro •• in the Man, and so it comprehends Faith in it: But so we do not understand it here; but as it stands di •• ributively with Faith, in the Terms of the New-Covenant, and must therefore come under a distinct Consideration, that so we may not confound the things proper to Faith, with those that belong to Repentance.
• 2. THAT there are Two sorts of Repentance mainly taken notice of in Scripture; one whereof is vulgarly called Legal, the other Evangelical. And we must warily distinguish between these two, else we shall run ourselves into a gross Error, and miss in our Conceptions of that which is an Essential Article in the Christian Religion.

1. THERE is a Legal Repentance, which is so called, because it proceeds from the Terrors of the Law, and is produced by Convictions & Terrors of Conscience; which makes Men sorry for what they have done, and drives them to do some Legal Works. It produceth a Worldly Sorrow, and often it drives Men to an outward Reformation of their Lives. This is wrought by a common Work of the Spirit, who by awakening of the Conscience, and putting it into an apprehension of Guilt for what he hath done, drives it to seek Ease by doing something in amends for it; which often makes an observable Change in the Man's Life.

NOW though' the Spirit of God often begins with the Elect in this way, in order to their Conversion, by causing of a spirit of Bondage to work in them; yet it hath not in itself anything that is saving; nor is there any necessary Connection between it and saving Grace: It therefore hath been found sometimes strangely to work in such as have afterwards Perished: There was such a Repentance in Ahab, 1 Kings 21.27. and yet afterwards he repented of his Repentance, or at least returned to his former wicked Courses. And the most notorious Instance in this kind was Judas; and we are acquainted what fair steps he took, in, Matth. 27. begin. His heart reflected, he yielded to the accusations of his Conscience, was sorry for what he had done, Confessed his Sin, and that openly, Restored again what he had unjustly gotten; and yet after all this, in Despair he Hangs himself, and is gone to his own Place.

2. THERE is an Evangelical Repentance; 〈◊〉 •• lled, because the Gospel hath a mighty instance into the kindly Operation of it: And not only so, but because it is a Gospel Medium to the obtaining of Forgiveness and Eternal Life; it is therefore connected with Remission, Acts 5.31. And for this cause it is called Repentance unto Life, Acts 11.18. And this therefore is the Repentance now under consideration; and for that reason our Catechism puts the distinct Title upon it.

AND here let us observe, That though' the Light of Nature tells Men that they ought to Repent of Sin, inasmuch as it is an unreasonable thing for Man to Sin, and thereby he procures Wrath and Misery to himself; yet the Law left no room to hope to obtain Pardon and Salvation, for his own Confessions and Reformations; but declared him a Transgressor, and accordingly a Man of Death; whereas the Gospel hath opened a New Covenant, in which God hath made true Repentance a Medium to Salvation; so that the right Exercise thereof leads unto Life: and there is a vast difference between this and the other Repentance, as will be seen when we come to consider the Description that is given of it.

THIS Evangelical Repentance, which is wrought in Conversion being a saving Change produced in the Man, whereby he posseth from Death to Life, will come under a threefold Consideration.

1. THERE is the working of the habitual Change in the Man. Hence Men are said to be renewed unto Repentance, Heb. 6.6. And this is done by the Spirit of God in Passive Conversion, who alone is able to produce it effectually: Hence that, Eph. 2.1. And you hath he quickened who were dead in trespasses and sins. And this is that which is properly called Regeneration, and the Product of it is called the New-Creature, which is said to be Born of the Spirit, Joh. 3.6. Repentance is anumerated to the Graces that are bestowed upon Men, to fit them for the leading of an holy Life. There is therefore supposed always, that in order to the exerting of gracious Actions by us, there be a Principle or Power infused into us, to render us capable of exerting them; and these are usually, by Divines called Supernatural Habits; Habits, because they abide in the Man; & supernatural, because as the natural Man is void of them, so they cannot be wrought in him, but by an Almighty Power. It is certain, that no Act can extend the Virtue in the Agent; since therefore there are Acts of Repentance to be performed by us, we must have an Habit • n us in order thereto: And because Impenitence is rooted in our Corrupt Nature, this must be infused into us if we have it; which must be done by a Divine Power, and therefore Christ was Exalted for this Purpose, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and Savior, for to give repentance to Israel, and forgiveness of sins.

2. THERE is the thing that is wrought in this Change, whereby the Habit is produced; and that is, the Sanctification of the Spirit; in which he infuseth into us all the spiritual Graces which are to furnish us for a New Life: And though' Sanctification comprehends all the Saving Graces of the Spirit in it, which constitute the New Man, it being the Renovation of the whole Image of God in Man; (as, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness. ) and consequently is more extensive than Repentance, in the strict consideration of it; and Faith itself considered as a Grace, belongs to it; yet Repentance is one, and properly consists of that Change whereby the Man is alienated from Sin, and powerfully disposed to Holiness; of which we shall more distinctly consider in the sequel: And this is the Principle on which the Man is enabled to exert the subsequent Acts of Repentance: Hence called, Repentance from dead works, Heb 6.1.

3. THERE is the exerting of this Principle, • putting it forth into Act: Which is produced from the same Spirit, and acted by the same Penitent. These Habits are put into us by God for Action, and they attain the End of them thereby, and without it they would be • vain, and lose the Design of them. Hence, though' the other must be, or this cannot be; yet the Benefit redounds to us by these: nor can 〈◊〉 actually turn from Sin to God, but by actually Repenting. This then belongs to actual Conversion, and necessarily follows the other, as is expressed, Jer. 31.19. Surely after that I was •• rned, I repented. And it is called Active, because it is really exerted by the Penitent himself; for though' the Spirit giveth us Power, yet it is not He that Repents, but we; for the Action formally proceeds from us: It is He who works all our works in us, and for us, according to, Phil. 2.13. But this is not formally, but virtually, by influencing us; and without Him we can do nothing. Now if we consider that this Repentance under consideration is brought in as a Condition of the New-Covenant, in order to our escaping of God's Wrath & Curse due to us for Sin; it nextly intends this actual Repentance, and the first Act; but yet so as it involves or supposeth the Principle or Habit: And this also is the same Repentance which is continued in, and renewedly Acted by the Children of God, in the whole Course of their New-Obedience; and will abide to have it's exercise in them, so long as they have a law in their Members warring against the law of the Mind.

4. THIS Repentance unto Life, is evermore inseparable from saving Faith. True Faith and true Repentance do always go together; and though' saving Faith is first in order of Nature, (for Repentance to Life, requires the influence of Faith, to render it such,) yet in order of Time, as to their production, they are Contemporary. Legal Repentance indeed, is separable from Faith, and hath nothing of the Ingrediency of it into it, and so it is no wise profitable to the Man; for it always tarries at home, and the Man relies on himself, and so it brings him not truly unto God; and too frequently it issues, either in turning with the Dog to his vomit, as in Ahab; or in driving the Man to utter Desperation, as it did in Judas. These therefore are to be joined together, as we find them, Acts 20.21. Repentance toward God, and faith toward our Lord Jesus Christ. And let a Man's Repentance be never so plausible, yet without the Concomitancy of Faith with it, it cannot find acceptance with God; for we are told, Heb. 11.6. Without faith it is impossible to please him. And though' we usually discern the Truth of our Faith by our Repentance, yet it is an evidence from the Effect; and it is by Faith that we fetch the Arguments and Encouragements to a kindly Repentance; giving us hope to find acceptance with God thro' Christ, in our returning to Him.

5. THAT Repentance is a Grace, really distinct from Faith. Tho' they always go together, yet they are not the same thing. Indeed they are both of them Graces of the Spirit, yet they are diverse Graces. There are some who endeavor to confound them; but in so doing, they confound the whole Scheme of the Covenant of Grace, and really bring us back to a New and more easy Covenant of Works: And this hath laid a foundation for pernicious Errors in Doctrine, which not a little obstruct the Conversion & Salvation of sinful Men. We may therefore here observe two or three things, wherein they mainly differ;

• 1. THO' they proceed from the s •• e Fountain, viz. the free Grace of God, and have the same Author, who is the Spirit of God, and are habitually produced at the same Time, i. e. in Regeneration; yet they have a diverse consideration in respect of the Object of them. This is intimated in the fore-cited, Act • 20 21. For though' it must be acknowledged that Faith ultimately terminateth on GOD, or the Divine Essence; yet it nextly and immediately fixeth on CHRIST; for this reason it is called the Faith of Christ, or of the Son of God, Gal. 2.20. And the Promise of the Gospel runs upon Believing in Him, Joh. 3.16, 36. whereas Repentance goes directly to God, altho' it doth it by the help of Faith in Christ for acceptance with Him: It was from God that Man departed by his Apostasy; and every Sin is called a departure from Him, Heb. 3.12. Departing from the living God. To Him therefore are we to return in Repentance, as will after be considered.
• 2. THEIR Aims or Designs are very different: I mean those that are immediate; for they do herein agree, that they are both used as Media to attain Salvation according to the Tenour and Terms of the New Covenant; but yet they are diversely concerned in the Prosecution of this Affair. That which Faith is firstly concerned in, is to go to CHRIST, and by Him to GOD, for Peace & Reconciliation thro' His Blood: And though' Faith hath it's other Uses, and mixeth with, and influenceth all the other Graces in the Man, and so Repentance itself; yet this it hath proper to itself, and Repentance hath no influence into it: Hence that, Rom. 3.25. Whom God hath set forth to be a propitiation, thro' faith in his blood. whereas the great design and business of Repentance, is, to bring us to a Conformity to the Preceptive Will of God, and the sincere Practice of it: Hence called , Heb. 6.1. Repentance from dead works. And so expressed, Acts 26.20. That they should repent and turn to God, and do works meet for repentance. So that in Faith we go to God, as He is the Object of our Trust; whereas in Repentance we apply ourselves to Him, as He is the Object of our Service.
• 3. HENCE it follows, That they do also differ in their proper Acts; and this may be considered on a double account:

  (1) FAITH 〈◊〉 Instrument, by which 〈…〉 His 〈…〉 f • r •• r 〈…〉 . Hence we are everywhere said to be Justified before God by Faith, and • y that alone; and not by Works: no • is there any other Grace of the Spirit • n us which is adapted for this 〈…〉 only Faith, Rom. 2.2 • . Therefore are 〈◊〉 , that a man is in • i • e • by ••• th, 〈◊〉 the deeds of the 〈◊〉 Where •• Repentance only ca •• ies us to, and engageth us in Ne • O •• dience to God, from whom we exped our whole Saltation, th ••• the Merit & Virtue o • the Righteousness and Obedience of C ••• l so that we do not obtain Remission by our Repentance, but by our Faith embracing Him. Whereras by Repentance we become alienated from all • there • ords, and devoted entirely to Him who so forgives us, and consequently our Repentance supposeth us to be believers. Hence that, Tit. 3.8. This is a •••• s • l saying, and these things I will that thou es •• rm ••• stantly, that they which •• ve be ••• ed in God, might 〈◊〉 careful 〈◊〉 maintain good works.

  (2.) FAITH fetch • th all that strength from Christ, whereby we may be ••• e to serve I ••• . Hence that, Heb. 10.3 • . N ••• the just shall l • ve by saith. Gal. 2.20. The life which I 〈◊〉 ••• e in the • iesh, I live by the faith if the S •• of God, who haved me, and gave himself for me. All that we do that is good, must come from Him; and hence there can be no exercise of Repentance, but in and with the exercise of Faith.

BUT the Activity of Repentance is in exe •• ing that strength for the Glory of God in our Life, in avoiding Sin, and practicing Duty: for the influence of Repentance is on the whole course of Sanctification, both in the Mer • i • ying of Sin, and Perfecting of Holiness; and in the very first act of Repentance there is this engagement of the heart against all Sin, and unto all Holiness: Thus therefore these two differ. These things being thus Premised, we may proceed.

Se •• ndly, TO a more Particular Explication of the Demonstration given us of this Repentance. And here observe,

I. THE general Nature of it; it is a saving Grace: and in this regard it agrees with Faith, which we have also so described; and under the consideration of that, we took the account why it is called a Grace, and why Saving; which needs not to be here again inculcated: It is a Grace, because it is freely given them of God, and they could neither gain it by their own endeavors, not earn it of God. And it is a Saving Grace, because it is bestowed on none but God's Elect; and is one of those things, which accompany Salvation.

II THE Subject of this Grace; or, the Quality & Condition be is in, before it is wrought in him; viz. He is a Sinner: and herein the Riches of this Grace, or the free kindness of God discovered abundantly: not indeed, can any other but such an one be the proper subject of it; for the giving of it, evermore supposeth such an one. This is not so to be understand, as if the Sia of the Creature • e •• the 〈◊〉 that 〈◊〉 God upon 〈…〉 of this Grace upon him. 〈◊〉 if s • , why th •• are not all Sinners made sharers in it whereas we know, that be 〈◊〉 •••••• des to abide under Impenitence and so to die in their Sins: but • e takes occasion from the S •• of Man, to ma ••• est h •• Marcy towards such as he sees meet, in be • o • ing of Repentance upon them, and so bringing them to attain 〈◊〉 Life. But for a 〈◊〉 particular explaining this matter, let us observe these things.

1. THAT Ma • in his Pr •••••• S •• te 〈◊〉 made Upr • g •• , and so needed not Repentance. The reason of this as grounded in the Nature of Repentance, which will be shortly consi ••• ed here only confider, that Repentance suppo • s ••• something e ••• ss in the subject which celis fo •• . A Man is to repeat of that which is e •• l, and not of that which is good. New we are told in Eccl. 7.29. God made 〈◊〉 upright. Which Integrity consisted in the Rec •••• e of 〈◊〉 hi • P •• ers, and their conformity to the R •• e: and this Man was possesied o • by virtue of the Image of God which was put upon the whole Ma • , and sanctified him throughout, in Soul, Spirit & Body: if therefore be had continued in this Sta • e, Repentance had been a •••• ger in the World: Our Savior hath therefore made that remark, Matth. 9.12, 13. They 〈◊〉 • e 〈◊〉 • eed not a 〈◊〉 , •• t they that are sick But go ye a •• 〈◊〉 what that 〈◊〉 , I will 〈…〉 , • nd 〈◊〉 〈7 letters〉 ce: for I 〈…〉 come to cell th • righteous, 〈◊〉 •••••• ers is reap • tance.

2. THAT Ma • by his Fall, broughts a 〈◊〉 inse ••• ity upon himself; viz G • th. and a •••• ing out of the way of Life; but of these are fully intimated in the word of God: By his Gri •• • e pulled upon his own head, the carse contained in the threatening, Gen. 2.1 • . I • the 〈◊〉 that thou eated thereof, them 〈◊〉 surely 〈◊〉 . By this, he was not only obnoxious to all • iseries but was actually d •• med to s • s • er them; because the law had punctually said in Ezek. 18.4. The 〈◊〉 that •••••• eth, it scall 〈◊〉 . And this is the true and proper wages of Sir, Rom. 6.22. The 〈◊〉 of sin as death. And by •••• ing out of the way of Life, he • ot into the broad way which leads to destr •• tion. So it is declared concerning all Men by Nature, That as they are universally guilty, Rom. 3.19. That every month may be ••••• ed, exa ••• the world may become g •••• y before God So that they are going in the • cad • o destruction, 〈◊〉 . Destruction and misery are in their • ays. All this properly ariseth from Sin, which they would never have been exposed unto, if they had not sa • i •• by their Iniquity.

3. THAT except both of these be re •••••• , the Man must be irrecoverably l • st. This God hath assured us of in his word; and he is in good earnest, and will not recede from it, for he hath told us, 1 Sam. 15.29. And also the strength of Israel u •• l not lie, • o • repent: for be • s not a man that 〈◊〉 should repent. Ex • d. 3 • .7. That will by no means clear the gu ••• y. As long is 〈…〉 the S •••• c • , • e is 〈◊〉 sact 〈…〉 to God's 〈◊〉 He ha • a g • v • n H • s 〈◊〉 for the 〈…〉 a of it. D •••• 〈…〉 For ••• ss 〈…〉 it 〈◊〉 and •• y. 〈◊〉 for 〈◊〉 . If I 〈◊〉 my g •••••• g s •• rd, and were • ard 〈…〉 in 〈◊〉 I 〈◊〉 r ••• er verg ••• ce at ••• e exe • es and 〈◊〉 reward there the ••• e •• . And He hath equally a ••• red • s if •• cy 〈◊〉 not from their •• il ways, and return to God 〈◊〉 their whole Hearts, their •••••• cy s ••• be their ri ••• ; and the way of Sea leads to He • l and will leare Men there at last; Psal 125. a ••• As for such is turn aside unto their ••• kod ways, the Lord 〈◊〉 them s • rth with the now • ers of ini •• cty. God is an holy G •• , and He ••• ures Holiness of all those who w •• ld have Him to be their God; Heb. 12.14. F ••••• b •• ines, without which us man s •••• • ee the Lord. He lo • et • Righteousness and • ates Iniquity; and Men deceive themselves if they hope to be saved in their • urs.

4. THE •• tter of these is only observed, in the way of •• me & se • all Repentance. It is by this that they turn from their evil way, into that which is right, and leads to Salvation; and for this reason is the Duty of Repentance so much urged in the Word of God. The Gospel ••• itation sent unto Sinners is summarily committed in those two work, Repent & Believe; ••• k 1.14. And Christ hath sally ass ••• ed us, that without these, is no hope before Man of being ••• ed, but Perdition abides them, Marth. 1 • .2. Except ye be •••••• rted, and became as 〈…〉 , ye shall 〈◊〉 enter unto the king ••• of • aven. Lak. 13.3. Except ye repent, 〈…〉 forth. And this is the Fo •• ••• • o which our Savior deno ••• ced those ••• full W •• s, Math. 11.2 • . &c. God every there in •••• , Sinners to Him, • eless they are ••• red to D •• s E •• k. 33.11. Turn ye, turn ye from your 〈◊〉 ways; •• r why w ••• ye die, O case of Is • a •• . And, C • ap. 18.30 Repent, and turn your seles from all year transgress ••• s: •• m •• acty seal 〈◊〉 be your turn. Now this is the propet Nature of Repentance, viz. A turning from S • n, to God, as will hereafter be cons •••• .

5. THAT God will not bestow the former of these upon any, without the latter. God the Author of both these; He must give us them, if ever we have them; and they are 〈◊〉 pat together in His Commission, Acts 5. 〈◊〉 . For to give repentance to Israel, and s • rgro • •• ss of sias. G ••• ty Sinners, when under Con •• ction of the Wrath of God that is out against •• n, are mightily concerned for Pardon; and •• ll they may, for they are Happy that obtain 2. Isai. 22.1, 2.) but if they separate this from Repentance, and seek not after this Turning, • hey impose upon themselves, and will lose the •• pes of it; for God hath plumply said. That • cept Sinners turn. He will said upon them in H • s Fary; Psal. 7.11, 12. God is angry with the nicked every day. If be turn not, be will that his sword; the hath bens his bow, and made a ready.

6. HEN • E 〈…〉 T ••• M • n by ••••• ing a S •••• r, 〈…〉 ••• y • f Re • emer •• . God • s a • g •• a • n • thing b • t Sin, and Sinners for it: and 〈◊〉 H • ca •••• ••• ure: 〈◊〉 are therefore told. Psal. 〈…〉 For th •• 〈◊〉 not a G • d 〈…〉 •••• • dness: neith •• 〈…〉 th •• . The fr •••• 〈…〉 wor ••• s of ••• quity. And because all Men are Sinners as th •• derive from sinful A ••• , and are made to participate in • it Image, all therefore are under the indispensible Necessary either of R • pen ••• or of P 〈7 letters〉 : And that in this way they • ay have a good hope of es •• ping the W •••• of God, and • eageance of Hell, this is a Fr • it of His New Covenant Grace; for there was no 〈◊〉 left for it in the First Covenant, which left on such reserve for sinful Man.

USE. LET this them serve to give Warning to Sinners, as ever they hope to esc • p • Eternal Misery, not to comment themselves with a prosampe ••• s Faith, (as all the its it who hope to be saved in their Sices,) But to seek of God to give them Repentance, by turning them everyone from their Sins. And because we are all Sinnere by nature, it becomes the •• angest of us to seek for this Gist of God, from Him who is the sole Author of it; and ca •• esily to put, up that request to Him, Psal 51.10 Create in m •• a clean heart, O God: and renew a right spirit within no • .

SERMON CCXXI.

III. THE Prepert •••• s unto this Repentance, or the Gr ••• ds on which it is exerted; which are Two,

• 1. True sers • of his Sen.
• 2. An apprehension of the Marcy of God.

WE are here to observe. That Repentance is to be considered, either as it is a Grace infused into the Soul, or as it is drawn forth into Act and Exercise: Now as to the Creating of this Habit, the Soul is merely Passice, and is only the Subject recipient; and that which only moves Him to bestow it, is His mere free Grace: But because in the exerting of it, though' the Spirit draws it forth by his Power and Infinence, ret the Man is Active; and not only is the Subject in which it is done, but also the formal Agent: Therefore the Spirit in drawing of it forth, applies himself to the Man, as a rational Being, and accordingly disposeth him to it, by prevailing Reasons or Motives, which do thereupon prepare him to Act as a Cause by Counsel, and to this, do the things under consideration belong, and we are here to consider them. We may therefore take a particular Account of them, and consider how they serve to advance this Repentance.

[1.] THE former of these is A true s • ns • • f his Sin. Conviction of Sin is the first thing that our Savior ascribes to the Spirit in His Application to Sinners. Joh. 16.8. And when • e is come, he will repreve the world of sin, and of righteousness, and of judgment. Now this Conviction is gradual; it is not wrought all at once, but hath it's increases as long as the Believer lives: There are also the Legal Convactions, which are Common and not Saving, which the Sinner either wears off, or they drive him to Desperation: Tho' oftentimes this is made serviceable in order to the producing of a thorough and saving Change in the Man, by the sanctifying Spirit. Now this Sense of Sin is necessary in order to an actual Repenting; and though' a Legal Sense will suffice for a Legal Repentance; yet for that which is Evangelical, it must be gracious: Tho' in the Production of it he makes use of the Law, which is the proper Instrument of this Conviction; for we are told, Rom. 23.20. For by the law is the knowledge of sin. But of this Conviction we tool a particular account, under the Head of Effectual Calling; in which we observed, the Sinner is made feelingly to apprehend the Evil and Bitterness of Sin, according to, Jer. 2.19. which is wrought partly by discovering of the bitter Fruits of Sin, in that it hath brought upon the Man all the am • • ing Curses written in the Book of God, and denounced against Sinners; partly by giving him a discerning of the vile Nature of Sin, in that it is the abominable thing which God hates, and is of its own Nature destructive to the Man's own well-being. And in the working of this Sense, he is made both to apprehend the truth and reality of these things, and give a firm Assent thereto; to Consent to the Righteousness of the Law in it, and thereupon to feel himself truly miserable and undone. Now the Necessity of this Sense, in order to actual Repentance, will be evident, if we consider,

• 1. REPENTANCE ever surpposeth Evil, in the thing Repented of. In Repentance there is a separation from the thing; and this being an Imperate Act, must needs employ the separating Affections in the exertion of it: What Affections are peculiarly employed in this, will come under consideration afterwards. Here only observe, that the Affections were put into Man for his avoidance of Evil, and pursuit of Good; and were therefore necessary for the Employment of his Rational Powers, being the springs of Action: If therefore the Man shun and He from a thing, it is because it is either really Evil, or at least in his apprehension it is so; otherwise he doth not as a reasonable Creature, who Acts according to the Dictates of his Understanding.
• 2. EVERY Natural Man hath a Love for his Sin, which ariseth from a good Opinion that he hath of it. This is one of the miserable Fruits of the Apostasy, that by reason of the Corruption of Man's Nature, which hath pervaded every Faculty and Power in him, he Loves Sin, and is carried forth with an eager Delight in it; and his is corroborated by the Error of his Judgment, which hath filled him with a false persuasion of Good & Evil, which makes him to put the one for the other, Isai. 3.20. Woe unto them that call evil good, and good evil. This is it that makes him adhere •••• se to it; and as long as he retains that Op •••• concerning it, as that which is Good, he cannot but maintain a Love for it. HENCE,
• 3. TILL the Man be truly pers ••• de • of the Evil of Sin, he never will Repent of it: For it is contrary to the Nature of a Reasonable Creature, to Repent of that which he resents as a thing that is Good: We are told of them, Jer. 8.5. They hold fast deceit, they refuse to return. And the reason of it is included in the words: It is Deceit, i.e. It is a false Principle which he hath imbibed; and being under the Cheat, this makes him tenacious of it; and for this reason we have that given as the ground of their Impenitence, notwithstanding all Endeavors of Conviction that were usea with them; Issa. 44.20. A decerved heart hath turned him oside, that be cannot deliver his soul, nor say, Is there not a he in my right hand? And on this account we find what was the ground of their renouncing of the Prophets Pleas with them, to turn from their sinful Courses, Jer. 4 • . 16, 17. As long therefore as Sinners abide stupid, they cannot Repent; whereas when this Sense is impressed upon their Consciences, this awakens and rouzeth them, and becomes as powerful Motive in them to Repent; it makes their Sin burdensome, which before was Pleasant; and causeth them to inquire how they may get separated from it.

[2.] THE latter of these, is, An Apprehension of the Mercy of God in Christ. And this is always in Conjunction with the former, when it is improved by the Spirit of God, in orderto the drawing forth of this Repentance: This also was formerly taken notice of, under the Doctrine of Effectual Calling, as i • serves to persuade a Sinner to accept of Christ by Believing on Him; and may be here a little further considered, as it is used to be a Motive to Repentance, and hath an Ingredience in it.

AND here,

• 1. HE is made to apprehend & believe, That there is Mercy with God for miserable Sinners: Without the Revelation of this, & a persuasion wroit on the Heart, to believe the Truth of it; the Sinner, though' made uneasy in his present Condition, knows not whither to go: so that though' the Law is necessary to the raising in us a sense of Misery, yet it is by the Gospel, that this Sense is made to work kindly: This apprehension is therefore wrought in him by the Holy Spirit, who persuades him to believe, that whatsoever he hath been or done there is still a door of hope stands open unto him; accordingly we have him so argving, Ezra 10.2. Let now there is hope in Israel concerning this thing. And this is one Note of difference between Legal & Evangelical Repentance; in the former there is only a discovery of Sin, but in this there is also a revelation of Mercy: Hence that, Psal. 130. 3, 4. If thou, Lord, shoulaest wark iniquities: O Lord, who shall stand? But there is forgiveness with thee: that thou mayest be feared, For this reason, when Peter 's Sermon had wrong this Hea • er • t • a 〈◊〉 what, • e presentiv • 〈◊〉 to t •• m the 〈7 letters〉 tation of God's More • v to raise in them an Hope; Acts 2.37, 〈◊〉 . 〈◊〉 when they hears th • s, they were pricked in th ••• heart, and said •• to Pe •• r, and to the rest of the a •• st • es Men and ••• thren, what fall we do? T • en Pet • r said unto them, Rep • nt, and be ba •••• ed everyone of you in the name of Jesus Christ for the remission of sins, and ye shall recerve the gist of the h •• y G •• st.
• 2. HE is a • q •••• ted with the Way 〈◊〉 this Mercy came to be laid in for Sinners; vin • by CHRIST. It is therefore called, The Mercy of God in Christ; and that, as to distinguish it from the common Mercy which God bestows upon Mankind in general, during this Day of Patience and Benignity, Matth. 5.45. so to declare to us from what Fountain this Mercy ••• er Consideration derives from God to us, and in what way we come to partake in • t, viz. thro' the Impetration of His own Son: And this also becomes a Motive to Repentance, that Mercy which can alone stand a Sinner instead, is discovered in the Source and Original of it; for there is no saving Mercy that can derive to us in any other way: Hence that, Eph. 1.3. •• lessed be the God and Father of our Lord Jesus Chri • t, who hath blessed us with all spiritual blesings in heavenly places in Corist. And this also belongs to the Gospel Revelations, without which it had never been known.
• 3. HE is pers • caded of the Necessity of this Repentance, if he would partake in tha • Mercy The discovery that there is Mercy is his encouragement to Hope, and not utterly to Despair of Salvation: But the Manifestation of the Way in which it is to become by, is directive to him how he may obtain, and not miss of it, and so it also affords him further Motive to Practice accordingly. Now though' the First Condition on which he is invited to embrace this Mercy, is Faith in Cor ••• , unto which a firm Promise of Su • vation is made, J • b. 3.16. yet this is not separate from, but in connection with Repentance; for we are every w • ere assured, that without Repentance there is no Salvation, is was before observed: Nor doth this in the least enervate the Promise made to B • he • ing, but it abides firm; only it is a distinguishing Note of that Faith which is unto Salvation, viz. That it is always accompanied with Repentance: And so it becomes a Rule of srial, whether our Faith be of the right stamp; and assures us, that a Faith separate from this, is deluding Presamption. And this becomes a potent Motive in him, to urge him to seek Repentance, as being of the Way necessary to Salvation.
• 4. HENCE in Hope of, and Reliance upon this Mercy he is encouraged & helped to Repent. Hope & Despair are two contrary Aflections; and therefore Despair of obtaining Merry in a Way and Course of Sin, is a Moral help to break off a Sinner from it, and putting him upon forsaking it: So the hope of finding Mercy is a like Argument to attract and draw him to God, that he may obtain it of Him. This apprehension of Mercy, by which such an Hope it stir • in him 〈◊〉 w ••• for 〈◊〉 the Sp •••• 〈◊〉 everyone, in 〈…〉 cr •• se of Repenta ••• 〈…〉 early 〈◊〉 little carries him • nct ••• 〈…〉 . viz. 〈…〉 Parp • se • res lutely to 〈…〉 upon this Mercy, and rely upon it. And this is impited 〈◊〉 that Direction which six gives to Isr •• , f • r the right ordering of their Repentance, H • f 14.3. A • star s ••• a •• save us, 〈…〉 •• de upon horses, another and we say any ••• re to the work of our hands, Ye are our g • ds: for in thee the father •• ss ••• leth • ercy. Accordingly that encouragement is given to such, Psal. 1 •• .11. The Lord •• kerh pleasure in them that sear 〈◊〉 ; in these that hope in his me •• y. And the word Hope imports, such an H • pe as encourageth and enableth the Man to ac •• venture himself ertirely upon the Mercy of God: And from hence we may infer, the Neceth • ty of the C •• comitancy of Faith with that Repentance which is unto Life; and that her •• in a Legal Repentance is differenced from that which is E •• ngenca •• Not can a Man kindly Repent of his S •••• except he do withal place his recumbency on God thro' Christ; for it is this Faith which carries him to God, on whom saving Repentance terminates, as will be considered.

HERE therefore we may briefly consider, of what Necessary this appr • i ••••• of Mercy is, a • well as the former J • nse of Sin, in order to the Repentance now under consideration; for which let us observe,

• 1. IN true Repentance there is an Object, to which the Sinner turns: which is GOD. This will come in the next Head to be particularly inquired into: Here only it is a little Anti •• pated for the manifesting the Necessary of this Apprehension. We are considering of Repentance unto Life; now every •• r • that the Sinner makes in his Life, is not an acting or exercising of this Repentance: A Man may turn from are lying Vanity to another; he may Repent of this and that, and so leave it, and yet remain Impenitent, because be abides within the Compass of the reign of Sin in him; and may be • fterwards instanced; to which I shall refer, when we come to a distinct Consideration of it. Only it is here to be observed, that a Man mose have an Object; and therefore if be leaves one, he will fasten upon another: And God directs Sinners to be very Cautious to what Object they do return, Jer. 4.1. If thou will retard. O Israel, saith the Lord, return unto me.
• 2. THERE must therefore be a Discovery of this Object, and hope of acceptation with Him, to encourage the Sinner to Repent. And as this Object can be no other but God; so Man cannot be persuaded to turn to Him, unless be apprehends a good hope of Success in so doing. A bare discovery made to the Man of his Sin, in it • s evil Nature and Fruits, will only tend to drive him to Despair; and so there can be • o kindly Repentence acted upon in If the Man hath no prospect f • mending his Condition, the apprehension of the Curse that is upon hi ••• will make him to sit down in •••• pai • and D • . When once it come •• to that F • e •• 〈…〉 •• r •• p • 〈…〉 off for our parts. •••• est desires, without the least hope, are holding desires, and will not prompt endeavors, but totally discourage the Man: now this is founded upon the hearing and believing that the God of Israel is a Merciful God.
• 3. HE must apprehend, how God comes to be such an Object, which is only, by Jesus Christ. It is only the Mercy of God by which we may obtain pardon of him, peace with him, and a glorious Inheritance in his Kingdom, that can give us enconragement to go to him: for, by the sense of Sin he knows that the Justice of God is armed against him, and he lies under a sentence of death; & expect this Justice be atoned, the wrath of God cannot be turned away from him: He knows that God is a consuming fire in Himself to Sinners, and that unless his wrath be atoned, he can expect nothing but Eternal Vengeance; so that without a discovery of Christ to interpose and be a Mediator, he cannot be satisfied how Justice and Mercy may agree in One, that so God may be just, and yet merciful to him; for this is brought about only in and through Jesus Christ, Eph 2.14. For be is our peace, who hath made both one —.
• 4. HE must also apprehend how Christ hath made Way for Access to God by Penitent Sinners. It is not enough to hear that there is a CHRIST, but He must also be satisfied how CHRIST came to be able to Save Sinners that come to God by Him. For this is our encouragement. Heb. 7.25. Wherefore be is able also in save them to the uttermost, that come unto God by him seeing be over liveth to make intercession for them. A convinced Sinner knows, that a Satisfaction must be made to the incensed Law, before such time as God can, consistent with, Justice and Veracity, be atoned to Sinners: and is apt to be very inquifitive, How can it be consistend with the Holiness of the Law, that saving Mercy should be obtained? nor will it suffice to be told that Christ doth this, but we must be persuaded, How he hath done it; for which we must believe the report of the Gospel concerning his Person, Natures, Offices, and the Value of his Obedience in doing & dying in our stead. Paul therefore tells us, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that be is able to keep that which I have committed unto him. And this is it that makes the way clear to us, and gives us encouragement and hope, that with God we may find Mercy.

IV. WE have and account of the Parts of this Repentance, or the things wherein it doth consist, or is exorted; expressed in those words, He turns from his Sin unto God. Those two do constitute, but one act of Repentance, both of them going into the rendering of it such. For,

1. IT is essential to Repentance, that it is a Turning. And for that reason it is so often in the word of God, called by that name; So, Ezek. 33 11. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel. Jer. 31.18. and else-where. And the word is Metaphorical, properly signifying a returning back again to a Place which one had before departed from; an is morally applied to the work of Convension, in which the Man forsakes his sinful ways, and takes up a Course of Holiness, from which he departed in the Apostasy; & this is done in & by Repentance.

2. HENCE, Because Repentance is a turning; it rationally supposeth two terms, viz. From, and to which it is; and from the Consideration of these terms put together, we may take up the distinct Nature of Repentance. There is a turning in Faith, as well as in Repentance; and in this also there is a turning from Sin to God, for in it we remove our trust from lying Vanities, and place it on the living God. We must therefore take 〈◊〉 particular prospect of this Affair, by considering the Nature of this Turning. And here,

• 1. IN regard of the Term from which; it is a turning from Sin. We must here call to mind that the subject of this turning, is a Sinner; and Man became so by turning away from the holy, just & good Law of God, which was given him to be the Rule of his whole Life; and turning in to the way of Sin, which is diametrically opposite to the other; and thus he left God, and embraced lying Vanities. And this is the state of all Mankind till such time as by a powerful Conversion, they are made to forsake Sin, and return to their Allegiance. Every Unregenerate Man is under the Dominion of Sin, and that not only as to Condemnation, by virtue whereof it holds him fast bound to suffer Eternal Vengeance, but also as to a lordly power which it holds over him, engaging of him to fulfill its luffs. Hence that advice given to them, Rom. 6.17. But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you. And, • .19 As ye have yielded your members servants •• unrighteousness, and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto holiness. He is become a voluntary slave to it, and it hath his heart as well as life, and he hath consented to have his ear bored to it. Accordingly, as his whole Man is turned to it; so the whole Man is engaged in this turning from it. Now Sin comes under a double consideration, viz. Original and Actual; by the former of these, he is filled with all curse Principles, and Revolt & Rebellion; by the latter he is voluntarily and resolutely engaged in the Prosecution of Sin with greediness; and in the work of Repentance he is engaged to turn from it in both these respects: He is to make to himself a new Heart, and lead a new Life; he is in his present posture looking he •• ward, and must therefore turn his back upon it, and look heavenward. Sin is properly Anomy; 1 Joh. 2.4. Whosoever committeth sin transgresseth also, the law: for sin is the transgression of the law. i. e. It is a contrariety to the holy law of God, and is applicable either to the Mans State or Actions; and in both of these regards it is to be a • an ••• ned. So that in this Repentance, there is b ••• an alienation of the Heart from Sin and a •• l •• quishing of it, in the Life & Conversation; and w ••• e there are not both of these exercised, there is no Repentance: And though' the Grace to do this must be given us from on high, yet the Exercise of it must be Practised by us, if we would approve ourselves for true Penitents. As for the Way wherein this turning is to be Practised, so as to prove it to be Sincere, and so unto Life; it will come to be considered under the next Head. I here only observe, where it must begin, and from whence it must take it's Progress; it must be a flight from Sin, or else it cannot be that Repentance, which is a proper Medium for our escaping the Wrath and Curse that is due to us for Sin.
• 2. IN regard of the Term to which; it is a turning to GOD. This we observed, is called a Returning, because Man in his Creation was placed near to God, and went away from Him in his Apostasy; and therefore all Sinners are said to be far from God, Psal. 73.27. And therefore in Repentance they come back again to Him. It is to be observed, that GOD and Sin are put in Opposition, for Sin is considered as a lord that hath us in Subjection; and as we are to renounce it's lordship, so we are to subject ourselves to God's Supreme Government over us: And it intimates, that we cannot serve Sin and God too; for what the one commands, the other forbibs; and what the one forbids, the other requires: Hence that, Matth. 6.24. No man can serve two masters: for either he will hate the one, and love the other; • r else he will hold to the one, and despise the other. T • cannot serve God & mammon. And as in B ••• eving we return to God, as the Object of our Trust, so in Repentance we return to Him as our S • vereign Lord; as it is expressed, Isa. 26.13. O Lord our God, other l • ras besides thee have had dominion ever us: but by thee only will we make mention of thy name. And it is certain, that the Term to which we return in Repentance, is as indispensibly necessary to be God alone, as that from which we turn, is Sin: And hence for Men to pretend that they have left off these and those sinful Courses which they formerly pursued, is always a vain Pretence to their having savingly Repented: Nor indeed can a Man be truly said to be turned from Sin, except he in it have returned to God. It is a thing frequent for Men to turn away from some Sins, which they formerly pursued with greatest eagerness, by an outward Reformation, and a seeming Indignation; but it is not unto God, but unto some other Sin, which they can with more ease and quietness Prosecute; and consequently they do not return to the Service of God, but still remain under the Power & Command of Sin; for this reason we have God complaining of this as an Hypocritical Repentance, because though' they turned, yet it was not to Him, Hos. 7.16. They return, but not to the most High. And elsewhere. He Chargeth them for traversing their ways, Jer. 2.23. Which Word signifies shifting, changing, turning sometimes this way, sometimes that: Sometimes Sinners follow •• ten • tance, 〈◊〉 being convinced of the M • s •• ief they find in that, they turn to ••• etr • tness; which might also be instanced in other things: But this is far from an • ounting to the Repentance we are considering of; they sometimes turn from a lewd Life, to a sober Conversation; but in that also they turn to themselves, but not to God, whilst they seek to escape God's Wrath, and obtain Salvation by their own Righteousness: But what belongs to a sincere turning to God. will also come under a more distinct Consideration under the next Head, which may be taken Account of the next Opportunity.

USE. WE may for the present only take Notice of the Vanity and Folly of such as make high Pretences to a strong Faith, but are utter Stranger; to sound Repentance. There are those who do professedly expunge Repentance from the Gospel Covenant, and charge those that press it on their People for being Legal Preachers; but there are a great many more, that Practically neglect, and consequently reject it; and though' they have their great Confidences, yet never seek for this Change, or examine themselves about it. But we are here assured, that such will find their Hopes to deceive them, and finally fall short of the Salvation they promise themselves: For though' it be a Truth, that everyone that truly Believes in CHRIST shall he Saved; yet it is alike true, whosoever really Believes in CHRIST, hath also Repented, and turned from Sin to God. And would we not lose our expectation at last; let us carefully see to this.

SERMON CCXXII.

V. WE have the distinguishing Properties of this Repentance; by which the Truth and Sincerity of it may be discerned; and the Falsehood of a Vain and Hypocritical Repentance of many may be discovered. And this is set forth with respect to both the Terms which belong to it; or Sin which is turned from, and God, who is turned to: And the Consideration of both these, will help to give us more clear light into the Nature of this great Work, which is wroit in the Conversion of a Sinner. We may then proceed to take and Account of each of these severally:

[1.] IN respect of the Term from which he turns; we are told, that he doth it with Grief at, and Hatred of his Sin. And under these two are comprehended Synecdochically, all those things which are Ingredients into, and do constitude this turning from Sin. And here let us observe, that as the whole Man is engaged in this Repentance, both Soul and Body: and it is both Original and Actual Sin, which is thus departed from; so there are two things wherein this turning; (if it be real and in good earnest,) will make discovery of themselves, viz. In regard of the inward Principles • n the Man; and with respect to the Practice upon these Principles: Which may therefore be •• verally touched on.

(1.) IN re • a • d 〈◊〉 the •• ward Principles that are in the M •• . And here consider, that all h • s separating As ••• tions do stand engaged in 〈◊〉 turning 〈◊〉 Sin. In Man considered as a Re ••• nth •• Creature, we observe a Rational S •• l, as well as a Body and Senses: And in th • s we find late • e • aal and Moral Powers, by which he is enabled to perform those human Actions which belong to his specifics Nature: An Und • r ••••• ing by which he judgeth what is right or wrong, good or evil, eligible or refusable by him: A Will by which he is able f • r Election or Rejection of an Object set before him, according to the best Verdict of the Practical Understanding: And Affections, by which the Will pursues it's Elections, in it's Imperate Actions and improve the whole Man in the Excution of them. Hence all: ese Powers are employed about, and have their influence into Repentance, and are firstly considerable in it, because the Sincertly of it, is primarily to be judged of by these. The Understanding applies itself to search, and upon it finds and resolves, that Sin shall no longer be hugged by him, but utterly abandoned. And this Consideration and Resolution, is declared to be the leading stop to the Man's turning away from it; as we are told in, Ezek. 18.28. Because be considereth and turn • th away from all his transgressions that he hath committed, he shall surcly li •• and not die. And the Affections are hereupon moved and engaged to prosecute this Resolution; and so the Heart or inward Man is turned, and the whole Soul is set right. This therefore is in the first place to be inquired after. Now because there are Objects that are Good & E ••• set before the Man, • ne whereof is to be Chosen and Prosecuted, the other to be rejected and abandoned: God hath for that reason put Af •••••• s into Men, that are suite • to hath these; and by the Exertion of these, be hath a discovery of the Verdict of his Understanding, and the determination of his W ••• and this is to be considered, not only in repard of Rational Actions, in the prudent Man gement of his temporary Affairs; but more peculiarly in his Moral and Gracious Actions, with respect to Sin and Holiness. So that in his turnin • from Sin, his separating Affections are nextly improved & employed. And those which are especially concerned here, are these,

• 1. HE is affected with a Godly Sorrow for it. Godly Sorrow is therefore said to be unto Repentance, 2 Cor. 7.10. Sorrow i • opposite to •• y; as by that we embrace and take Satisfaction in an Object; so by this we are weaned from it, and it is made distasteful to us: It is the folly ascribed to Sinners, that they rejoice in Evil; and whilst they do so, they will not part with it: But when a Man is affected with Sorrow for it, he is now made will • ing to have no more to do with it. And this Sorrow is set forth by Mourning for it, as a thing that is become bitter to him, and he 〈◊〉 it • s a burden insupportable and hence we read, Psal. 31. 〈◊〉 , 1. Zech. 12.1 • , 11. They shall mourn, as one mourneth for • is only son. He is grieved that he should ever Consent to it; Psal. 38.18. Yea, the presence and in-being of Original Sin, makes him cry as, Rom. 7.24. O •• ret • ed man that I am, who shall deliver me from the body of this death! And it is a Godly Sorrow; for there is one that is Wordly, which worketh Death, 2 Cor. 7.10. That therefore which embitters it to him, is the discovery which God hath made him, and powerfully convinced him of, that it is a b • uitish vile thing; and that which is displeasing and di • h • nourable to God: Hence that in, Psal. 51.4. Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear wh •• thou judgest. Sin itself is made exceeding sinful to him, Rom. 7.13.
• 2. HE is filled with a Cordial Hatred of it. David therefore could say, Psal. 119.104. I hate every s •• se way. It is a Property of every Natural Man, that he Loves Inequity, that it is as dear to him as Life; he can as willingly out off his right hand, and plack out his right eye, as part with his L • us • s. Men are said to be gined to their Idols; and it is this Love that is the Cement, Hos. 4.17. But in Repentance this Love is turned into Hatred: The Spirit kills the endearedness of the Heart to it, makes him to look upon it as vile & abominable: The sense of his own Corruption makes him to abhor himself upon the Act of it, Job. 16.6. This therefore God promiseth to do for his People, when he gives them Repentance, E • ck. 36.3 • . The • shall ye remember your own evil ways, and your doings that were not good, and shall ••• he year selves in your own sight, for your iniquities, and for your •• minations. Now Hatred is the Primitive s • parating Affection: As therefore when he Loved Sin, that catried him insatiably in pursuit of it; so this Hatred doth as naturally carry him away from it; he cannot endure the Presence of it, and is set irreconcilably against it: Nor can be ever known to entertain kindly thoughts of it as long as he lives; so far as this Grace is Active in him.
• 3. HE is filled with confounding Shame, by reason of his Sin. It is an unhappy Property of reigning Sin, that it makes the Sinner to glory in it. Hence that, Phil. 3.19. Wh • se glory is their shame. When they have committed Lewdness, they think they have done something worth Boasting of: Hence we have such Complaints made on this account Isa. 3.9 & Jer. 6.15. Were they ashamed when they had committed abomination •• ay, they were not at all ashamed, neither could they blush. But in the Production of this Repentance, the Soul is filled with shame and covered with Confusion, and he cannot tell how to look up: This is very genuine; for what else is shame, but a depression of Spirit, ••• sing from an inward Sense of the baseness of the •• ing, and Reproach which the Man hath brought upon himself by it: And where that Apprehension is deeply fixed, 〈◊〉 will have this Operation on the Affections: Thus it was with him, Ez • a 9. 6. And said, O my God, I am ashamed, and blush to •• st up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. And with the Publican, Luk. 18.3. This then is a thing over inseparable from that Repentance which is of the right stamp.
• 4. HE is affected with a longing insariable disire to be rid of Sin: Or rather an unappeasable aversation from it. For, Desire, in propriety of Speech, is a craving after the enjoyment of an absent good; the contrary to which is that under present consideration: though' improperly it may be called a desire, though' not after the thing, but of gretting away from it, as that which is to him an insupportable burden, and he bears the presence of it very impatiently; as he complains, Psal. 38.4. And this is by some termed, Fuga, a flight; and when it is ascribed to the Affections, it is a derivative from Hatred, and creates a weariness in the Soul, and makes him to cry out as, Jer. 4.31. Woe is me now, for my soul is wearied, because of murderers. He pants for rescue, and looks out with sighing; Oh! when shall the time come, when Sin shall no more be prefect with me!

(2) IN respect of his Practice upon these Principles. For though' the foundation of true Repentance is laid in the Soul, and the first stirrings and movings of it are in the Affections; yet, if it be right, it doth not rest there, but proceed father. The Affections are the feet of the Soul, and when they are moved, they will move the whole Man, according to the impression that is made upon them: And this is the proper end & use for which they were put into the Man, and would without this be in vain. And it is certain, that if the Heart be changed, the whole Man is so; for in the work of Sanctification, the whole Man is wrought upon, Soul, Spirit & Body are turned; and all old things are done away, 2 Cor. 5.17. And where this new Heart is given, it will indubitably be followed with a new Life; and the things wherein this discovers • t self, are mainly these,

• 1. BY a free and hearty Confession of his Sin. And this, though' not always to Men, in regard of some particular Sins; yet always to God, whose Law is broken, and whose Name is dishonored by it. This is always a proper adjunct of true Repentance, and it waits upon it; so that he who upon Conviction of Sin, doth not freely Confess it to God and bewail it before Him, hath sufficient reason to fear that he never repented of it. The very burden which his Conscience is distressed with, by reason of it, will make him to seek relief, by an ingenous ackowledgement of it: and this is one discovery of our being weary of it, and earnest desire of being delivered from it; and it is a spirit of Impenitence that keeps Sinners from this Confession. If Ephrai • repents, he bemoans himself, Jer. 31.18. And what is it that he bewails, but his Sin, as is evident? And this is that which God expects and waits for, in order to his manifesting himself reconciled to them; as, Lev. 26.40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me.
• 2. BY a practical Forsaking of it. This therefore and the former are put together in the promise of Mercy; Prov. 28.13. He that covereth his sins, shall not prosper; but whose confesseth and forsaketh them shall have mercy. And except this follows the former, the Confession will be an airy and empty thing The Confessions of true Repentance, are not a disburdening ourselves of trouble, that we may with the more ease and freedom, return to our Confession of Sin: This is the most gross Hypocrisy, or rather a very high degree of Profaness, and a witness that our hearts are not right. In Repentance, the league is broken between the Man and his Sin; and that includes a firm resolution, to have nothing more to do with it: And this is the Natural Operation of that hatred of it, which is enkindled in him by the Sanctifying Spirit: Nor can that Man sincerely say that he abhors it, if he doth not relinquish it, and avoid it as a Toad or Serpent: This also will be the product of shame, if it be indeed Sin itself that he is ashamed of, and not some other thing, By these Affections thus influenced, we come to be dead to Sin: And the Apostle offers that pungent Question, Rom. 6.2. How shall we that are dead to sin, live any longer therein?
• 3. BY maintaining of a resolute Warfare against it, with utmost endeavors to Mortify the Lusts of it. Repentance is a Grace of Sanctification, and is therefore imperfect at first, and in that regard it is progressive, and consequently to be practiced as long as we Live. Nor is it enough to abstain from the Acts of Sin, but to seek and endeavor the Death of the very • ou • of it. An Hypocrite may do the former, and take much pains in it; but a sincere Penitent will be deeply concerned for the latter. Original Sin will abide on us here, and we are to have no peace with it, nor consent to any truce, but maintain War with it till Death; and this is evermore a disposition put into us by Repentance: This therefore is commanded, Col. 3.5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covertousness, which is idolatry. And by this we are always turning from Sin: And this is not done by the mere suppression of the Acts of Sin, but by seeking the Life of it; and he who Repents indeed, will do so.
• 4. BY a careful Avoidance of the Inticements to the Commission of Sin. Impenitent Sinners show the respects they have for Sin, by the endeavors they use to make provision for the gratification of their craving Lusts; but where there is true Repentance wrought in any, they will as carefully endeavor to with ••• r • se • vel from them, and a •••• anything wich they know will nourish Con •• p • scence in them, according to that counsed given in. Rom. 12. ul • M • k • not prevision for the flesh, •• s • 〈◊〉 I • is there •• . They will shan vain Compan • , and all Opportunities of Temptation to L ••• ness avoid Intemperance, and all immoderate Use of the • reature, •• in away their Fires from such Objects as Experience hath to •• them, have been •• ares and traps to entangle them in Mischief; and whatsoever of like Nature

[2.] IN respect of the •• rm to which he turns; which we are told is GOD. And this we have observed hath respect to Him considered as He is our Lord and Lawgiver, which is that which pu • s a difference between Faith & Repentance, in respect of this Object; both whereof so ultimately determine upon God. Now the Qu • ••• ation of this is briefly expressed in our Catechises, in th • se words, That it is ••• h full Purpose of, and endeavor afer. New Obedience; but I shall Essay a little to dilate on this matter: We may therefore take this distinct and summary Account of it;

(1.) THAT in Repentance we turn to God as He is our l •• End. God hath revealed Himself to us in His Word, as He is the first Cause of all Good to us, and as He is the last End to whom wrought to Consecrate ourselves and our whole Life: As therefore in the former of these respects He is the Object of our Faith, so in the latter He is of our Repentance: As we were made dependent Creatures, and our whole Blessedness must derive from God so ought we to trust in Him; and as we were subordinate B • ings, we owed ourselves and all our Powers to Him that bestowed them upon us, and so we ought to employ them; on which account He is our Lord and Lawgiver: Hence both of these go together, Isa. 33.22. For the Lord is our judge, the Lord is our law-giver.

(2.) HENCE that which our Repentance leads us directly unto, is New-Obedience. As Man's great End was to glorify God by an actual Conformity to His revealed will, which was his reasonable Service; so Man being fallen from this End if his by Sin, must recover it again by Repentance, hence it is called Repentance from dead W • rks, Heb. 6.2. And consequently the Term to which it leads must be Obedience; for so only can fallen Man reach his last End; Psal. 119.59. • th ••• ht on my ways, and turned my feet authority testimonies. It is therefore called New Obedience, either because we are an • w restore to it after our Revolt from God, and turning to lying Vanities, by this Renovation; or because the Obedience itself is of a New Stamp; the former being Legal, whereas this is • vange •• ea • : The Old Covenant requiring perfect Personal Obedience as the Condition of Blessedness; but in the New Covenant sincere Obedience is accepted in testimony of our Gratitude to God: And the former was to be performed in our own Strength; but this by new Strength derived from CHRIST: Hence that, Phil. 〈◊〉 13. I can do all things thro' Christ which strength •• th • e.

(3.) HENCE in Repentance, • ur • h •• ng A • f •• c •• ns 〈◊〉 • a ••• forth to •• d, • nd His revealed •• ll. We observed that the Use of these is to unite us to our Object; and because in th •• , God is our Object, as He is our •• prean • Lord, we do by it close with Him, by a voluntary Subjection to Him; and this must be according to His revealed Will, which is made known to us, as the Rule of our Obedience, Deut 29.29.

AND here,

1. WE Love God and His Laws. As the Natural Man hates God, so he discovers it by being a lump of Enmity against the Law, which renders him incapable, whilst so, of paying Him true Obedience, Rom. 8.7, 8. Before he was fail of Prejudice against God by reason of the Command; but now it is his Delight, and his Love to the Precept: Love is the root of Obedience; for which reason it is called Love, 2 Tim 1.13. And we are told on this Account, Rom. 13.1 • . Love worketh no ill to his neighbor, therefore love is the fu • f • ling of the law. Now in Repentance this Love is kindled and rendered inexpressibly great: Hence that in, Psal. 119.97. O how loved thy law! it is my meditation all the day. We discern by this new Light, such hidden things in the Law of God, that endear it to us; and for it, we Love Him who is the Author of it; and we are made to give it that Encominm, Rom. 7.12. The law is holy, and just, and good.

2. OUR Joy • er Delight acquiesceth in Him and in His Law. Joy is a derivative from Love; and implies the Satisfaction that we take in the Object, when it is enjoyed: The natural Man is void of this J • y, he cannot rejoice in the Lord, and His Commands are grievous to him; whereas in Repentance this Affection is turned; & from the Satisfaction that it was would not to take in Sin, it Delights itself in doing the Will of God: And that Service which was before a Burden, is now a Recreation to him; it was by this that the Psalmist was enabled to put that Encominm upon the Law of God; Psal. 19.10. More to be desired are they than gold; yea, than much fine gold: sweeter also than bony and the bony • omb. It makes us to be like Christ in our measure, who saith of Himself, Psal. 4 • . 〈◊〉 . I delight to do thy will, O my God: yea, thy law is within my heart.

3. WE are not ashamed of, but count it our Honor, to own ourselves to be His Servants and pay Obedience to His Commands. It is the unhappy Disposition of Sinners, that they count it a Reproach to stand up for God, and own Him for their Lord, when the World Reproach them for it: Hence that, Mark 8.38. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when be cometh in the glory of his Father, with the holy angels. But Repentance puts another Resentment into the Man; David could say, Psal. 119. 6. Then shall I not be ashamed, when I have respect unto all thy commandment • . And Paul, Rom. 1.16. I am not ashamed of the gospel of Christ. It will make us to count our Glory to be called His Servants, and our Honor, if we suffer Ignominy from Men, for His sake, Acts 5.40.

4 OUR Desires are pressed in longing after Se •• ghth or Ability to serve Him. Such is the Opinion we have of God and His Service, that the sense of our Infirmity or little Strength to perform it with that Vigour and Life which we ought, makes our Souls to break forth in Craving after more: No Service we do pleaseth • s, because of our short-coming; nor shall we ever be at rest in our Cravings, till we come to Angelical Perfection: Herein therefore did the Apostle testify his Repentance, in his reaching after this Perfection. Phil. 3.13, 14.

(4.) HEREUPON we are brought to take up a full Purpose to Obey Him, Before, we were resolutely set to withstand Him, and refuse to take His Yoke upon us; we are determined in this, that we will be for Him, and for no other, 1 Isa. 26.13.) and is this free Choice which he makes of the way of Holiness, unto which • e binds himself with the strongest Obligations: And this proceeds from the Election of the will, having received the Reports of the Practical Understanding which recommended this to him; Psal. 119.30. I have chosen the way of 〈◊〉 . And in this Choice we confirm our Purpose with strongest Engagements: Hence that, Psal. 119 106. I have sworn, and I will perform it, that I will keep thy righteous judgments. And now the Vows of God are upon him, and the great Care which he is concerned in, is to perform this Oath of his. Hence,

(5.) WE are now put upon it, to Use our ••• ost Industry in the Prosecution of this Purpose. For if we make Vows to God, and neglect to pay them, we betray our gross Hypocrisy; but Converting Grace is a Principle in us, which will prompt us to Fidelity in our best Endeavors to fulfill our Covenant-Engagements. It is true, There are and will be, the remains of S •• is us, notwithstanding this great turn that hath been wrought, so that we cannot do what we fain would, Rom. 7.19. For the good that I would, I do not: but the evil that I would not, that I do. Gal. 5.17. All therefore that we do on this Account will be with Wrestling and Souffling, and many Flaws in our Obedience: However this Principle, so put into us, will have it's Operations, and engage us to use our utmost Vigour in serving of God, by a Conformity to his revealed Will, and in strengthening and fortifying all the Graces bestowed upon us, unto a more lively and steady Prosecution.

(6.) THERE are two Qualities, that do evermore adhere to this Purpose & Endeavor, whereby it's Sincerity discovers itself.

1. If is Universal. As in turning from Sin, there is an Universality, it being from all Sin, ( Psal. 119.104.) and if there be one Sin that keeps the throne, the Man is not turned, and all other turnings are Hypocritical; so in this turning to God, in respect of Obedience, all the Commands are without Exception embraced, Psal. 119.6. He doth not pick and choose, take one and neglect another; but he puts himself entirely under the whole Law of God, and none of His Commandments are grievous to him: And though' remaining Flesh relucts and gives him Molestation; yet the Grace which is put into him pronounceth of them all, that they are Holy, Just & Good.

2. IT is Untepentable. Repentance is one of the Gifts of God which are without Repentance: True Repentance is such a Change in the Man, from which he never more Changeth his Mind, but abides by it; hence called, Repentance unto salvation, not to be repented of. 2 Cor, 7.10. That Man who repents of his Repentance, never Repented aright, but it was only Feignedly: He that sincerely turns from his Sin, bids it an everlasting Farewell; it is a Divorce never to be revoked: We are therefore told how it is, Hos. 14.8. What have I to do anymore with idols? And when ne • gives himself up to God and His Service, it is not for Time but Perpetuity, never to go back from Him, Psal. 86.18. It is the Spirit of God who works those Purposes in the Heart, and so fixeth them, that they shall never be totally lost: And of at any time they become weakened thro' Temptation, they shall be afresh renewed and prosecuted.

AND thus have we taken a brief Account of the true Repentance, which is recommended to us in the Covenant of Grace; and which is a necessary Medium to our escaping God's Wrath and Curse, and obtaining of the Salvation which is set before us in the Gospel.

USE. LET this then put us upon the Trial of ourselves, in regard of the Hope we have of being Saved. Everyone that Lives under the Gospel, and hath any resentments of his Misery by Nature, by reason of the Wrath that is out against him, would fain obtain, and bear himself up upon an Hope that it shall go well with him forever: But it is a matter of Infinite Moment, that we be not mistaken in this, and our Hope should, like that of the Hypocrite, b • cut off, and prove as a Spider's Web. Let us then be careful, as to prove our Faith that it be not Presumption, but the Faith of God's Elect; so that we be not deceived in this, let us examine ourselves about our Repentance, whether it be unto Life, and not that which will be found false & destructive. Let us then remember, that as without Repentance there is no Salvation, but we must Perish; so it must be a Repentance not to be repented of; lest with Abab & Judas, we Perish for all. And to that end, bring it to the Test of the Characteristical Notes which have been laid down about it in the Premises. And that we be not imposed on, in this our search, Let us distrusting ourselves, apply ourselves to the Heart-searching God, and lay ourselves open before Him, with a sincere offer of his Supplication, Psal. 139, 23, 24. Search me, O God, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting.

SERMON CCXXIII.

UNDER the two former Questions, we took an account of the two great Conditions, on which Salvation is offered to Sinners, in the Covenant of Grace: Which, though' God alone can work in Sinful Men, yet we are assured that without them, none can be Saved; and that if ever he brings any to obtain Eternal Life, he will do it in this way: So that unless these be wrought in us, we are assured that we are not in a state of Grace, nor can have any grounded expectation to escape the Wrath to come, unless we obtain them. We have now before us, a general account of the course which God takes in order to his working of these Graces in us, whereby we may be brought to the actual enjoyment of the happy fruits, which CHRIST, by his Redemption, hath purchased for all His. And that we may take a right account of the Subject we are upon, a few things may be observed, under two heads.

First. IT is here supposed that God works the Grace in us, by which we are brought to partake in Christ's benefits, by the use of Means. And there is nothing more fully asserted in the Scriptures than this, that these Graces must be wrought in us by God, if ever we partake in them; for they are beyond our power to produce them in ourselves; and it is certain that no meet Creature can do it in and for us. Hence that, Joh. 1.13. Which were born, nor of blood, nor of the will of the flesh, nor of the will of man, but of God. But if he be asked, Why God makes use of the means in the order of producing this Effect? though' it be sufficient to say, That it hath so seemed good to Him who is infinitely Wife, and is not accountable to us; yet there may be some account taken of it. And that,

[1.] Negatively, NOT because he cannot do it •••• out them. There is no necessity lying upon Him thus to do, as will be evident to us, if we consider,

• 1. THAT the Means themselves used by 〈…〉 He 〈◊〉 his own • erty 〈…〉 are therefore P • sitio ••• •• ita • ions, the force and obligation whereof