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The finner has his invitation, Il. lv. I. Ho, every one that thirstetb, come ye to the waters, and he that hath no money ; come ye, buy and eat, yea, comes búy wine and milk without money, and without price. (2.) The declaration of God's good pleafure in their lo doing, John vi. 29. This is the work of God, that ye believe on him whom he hath sent. And lastly, his peremptory command, 1 John iii. 23. And this is his commandment, that we should believe on the name of bis Son Jesus Chrift,

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I shall conclude with a very few inferences.

Inf. 1. Faith is a precious thing, 2 Pet. i. i Not to be sworn by, but fought of the Lord. It fages the precious foul, and wraps

it up in precious promises.

2. It is a moft necessary grace; for it is that which brings Christ and the foul together. And without it it is impossible to please God, Heb. xi, 6.

3. It is of perpetual use while here, it is an eye, hand, and foot to the soul, Pfal. xxvii. 3. and at death it does the last office to the man, Tupports him when all other comforts fail, Heb. xi. 1 zi

4. Lastly, Seek faith, to have it wroughty actuated, and strengthened in you; and for that effect. Pof. VIII. and lafi. The righteousness, which is the re. lative and obječt of faith, viz. the righteousness of Chrift, is reckoned or imputed to believers, as really theirs, as well as their faith, theirs, 1 faz, antecedendy to the imputation of it at God's bar; though the former is not indeed inherent in them, latteris. This is evident from the true sepse of the fifth phrase, reckoning a thing to a person, established by the instances of it above adduced. Christ's righteoufness becomes ours, by faith uniting us to him: from which union immédiately results a communion with him in his righteousness; which being legally found at the bar of heaven, that perfeet righteousness is reckoned or imputed to us, fet down on our icore, put on our account, as really ours : even as guilt of blood is reckoned to the man, Lev. xvii. 4, as really his guilt; and as the plat of ground, Josh. xiii. 3. was reckoned to the Canaanites, as really theirs, or belonging to them, &c. And thereupon we are justified, on the account of that rightecusness truly being and reckoned to be curs.

as they

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cause diligently attend ordinances, the preaching of the word particularly ; for faith cameth by hearing,

Rom. X. 17

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Of Repentance unto Life.

ACTS xi. 18. Then hath God also to the Gentiles granted repentance

unto life. EPENTANCE is an inseparable companion

of faith, so that the foul bleised with raith in Cheift will be also endowed with repentance to: wards God. 2011) This is a conclusion drawn by the believing Jews from the account Peter had given them of what

paffed with respect to his receiving the Gentiles insto Chriftian fellowship, with which they rett fatissfied, namely, That God had given repentance to the Gentiles. Where consider,

L. A blessing granted ; repentance. unto life ; fo called, to distinguish it from legal repentance, and the fortow that is unto death. This true repentance is unto life ; for, by God's appointment, it 97 mult uit go, beto

before eternal life; and wholo hare it, thall be sure of that. su dani The parties to whom it was granted ; the Gentiles, thole who were once without hope, and

without God in the world. said og. The author of it, God. It is his gift, as well as faith is. He works it in the heart. "The docrine of the text is,

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2. Doct. To those whom God designs for life, he gives refentarce unto life. They come all through this

. Jirait gate who enter into life. Or, “ Repentance unto * life is a saving grace, whereby a sinner, out o

a true sense of his fin, and apprehension of the

mercy of God in Chrift, doth, with grief and c hatred of his sin, turn from it unto God, with st full purpose of, and endeavour after new obes 66*dience."

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< Here. I shall Thew,
1. What are the kinds of repentance.
2. II. The general nature of repentance unto 'life. 41
CHII. Who is the author of this repentance, union
- IV. The springs of it.

V. The parts thereof.
VI. Deduce an inference or two for application.

I. I am to fhew what are the kinds of repentance They are two.

tu lotut 1. Legal repentance, fuch as was in Judas, and may be in other reprobates, and so is not faviðg, Matth. xxvii. 3. being produced by law-terrors, # without gospel-grace changing the heart

...! $12. Evangelical repentance, peculiar to the elect, which is that in the text, and is the only true and saving repentance, of which we speak. The gene: ral difference betwixt them lies here, that in this last one repents of his fin as it is sin, or offensiveto

' God, as David did, Pfal. li. 4. saying, Againfithee, thee oniy have I sinned, and done this evil in thy light; in the other only as it brings wrath on him, Gen. 11

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iv. 13

II. I proceed to shew the general nature of tree pentance unto life. It is a javing grace, a 12 Tim." iii. 25. dispofing the foul unto all the acts of turn ing from sin unto God.

1. It is not a tranfient action, a figli for \sin, ia pang of sorrow for it, which goes, away againtBut it is an abiding grace, a new frame and difpo. fition, fixed in the heart, disposing one to turn from fin to God on all occasions, Zech. xii:10. I will pour upon the house of David, and upon stie in

pierced, an

babitants of Jerusalem, the spirit of grace and of tips plications, and they hall look upon me whom they have

and they shall mourn for him, as one mourneth for bis only fon, and all be in bitterness for him, as one that is in bitterness for his first-born.

2. Nor yet a paffing work of the first days of one's religion ; but a grace in the heart, setting one to an answerable working all their days. The heart being smitten with repentance at conversion, the wound is never bound up to bleed no more, till the band of glory be put about it.

13110 is not a common grace, as legal repentance is, but a saving one; distinguishing one from a hypocnite, and having a neceffary connection with e. ternal life. bre

HI. I fhall fhew who is the author of this repen. tance to

1. Not men themselves ; it is not owing to one's natural powers : Jer xxii. 2 3. Can the Ethiopian change bis skin, or the leopard his spots? then may ye alfo do good that are accustomed to do evil. The ftony heart is beyond man's power to remove. 12. It is God's free gift, and wrought by the power of his Spirit in the heart, Ezek. xxxvi. 26. 27. A new beart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an beart of flesh. i And I will put my Spirit within you, and cause youto walk in my statutes, and ye shall keep my judgements, and do them. Jer Xxxi. 18. 19. I have surely retird Ephraim bemoaning himself thus, Tou haft chastifed me, and I was chastifed, as a bullock unaccuftonted to the yoke: turn thou me, and I Mall be turn, ed it for thou art the Lord my God. Surely after that I was turned, I repented: and after that I was instructed, 1 Sinote i upon my thigh, I was abamed, yea, even confounded, because I did bear the reproach of my youth. Sometimes notorious tinners become penitents, as

Manasseh, Paul, &c. Where he is the matter, the knottiest timber is as easy for the Spirit to work as any other, Zech. xii. 10. forecited.

The means the Spirit makes use of is the word; hence we read of preaching repentance. And (1.) The law ferves to break the hard heart, Jer. xxiii. 29. Is not my word like a fire? faith the Lord; and like a hammer that breaketh the rock in pieces? It is like the Baptist preparing the way for the Messiah's coming. Hence it is called the Spirit of bondage, Rom. viii

. 15. (2.) The gofpel serves to melt the hard heart, like a fire, ser. xxiii. 29. forecited; and so to bow and bend it from fin unto God. The soul is driven by the law, but drawn by the gospel

. The Lord comes in the ftill small voice.



IV. I proceed to thew the springs of this repent

There are two opened in the heart by the Holy Spirit.

1. A true sense of fin. And in this there are two things. (1.) A sight of it, Pfal. li. 3. My fin is ever before

The man's eyes are opened, and he sees his finfulness, of nature, heart, lip, and life; the evil of his fin, in the misery and danger of it to himself, and the dishonour it does to God. So tre

(2.) A painful feeling of it, Acts i. 37. The fin which fat light on them before, becomes a burden which they are not able to bear; for now they are roured out of their lethargy, and feel their fores: it is a burden on their fpirits, backs, and heads. They are filled with tervdr, languith, and remorse at the fight, as was the Philips pian jailor, Acts xvi. 30. : This is necessary for repentance, because otherwife the finner will never part with his fin, nor prize Christ and his grace, Rev. iii. 17. He will reign as king without Christ, till he feel his lost estate, as did the prodigal, Luke


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