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2. An apprehension of the mercy of God in Christ, Joel ii. 12. 13. Turn ye even to me with all' your þeart, and with fasting, and with weeping, and with mourning. And rent your heart and not your garments, and turn unto the Lord your God: for be is gra. cious and merciful, Now to anger, and of great kindness, and repenteth him of the evil. The eye of faith is opened to see and believe, that there is forgiveness and mercy with him to the poor finner, that though the finner has destroyed himself, yet in God is his help; there is hope in Israel concerning this thing. This can only be apprehended aright thro' Jesus Christ, Zech. xii. 1o. forecited. Not mercy for mercy's fake, but Christ's fake : God was in Christ reconciling the world unto himself, &c. This is necessary. For without it one will either, (1.) Go on in secret despair, casting off the thoughts of his cale, and making the best of it he can, Jer. ii. 25. Tbou faidst, There is no hope. No: for I have loved strangers, and after them will I go. Or, -(2.) Lie down in tormenting despair, like Judas. Both which will fix fin in the heart, and bar out repent: ance. And lince God is a consuming fire to the workers of iniquity, and without satisfaction there can be no remillion, there is no apprehending of mercy but through Christ.

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*oV. I proceed to shew the parts of repentance, These are two ; humiliation and conversion, Joel ii. 222112. above quotedo t'i, -18. Humiliation. The finner goes from God by shei bighway of pride and felf-conceit; but always comes back. the low. way of humiliation. Grace pulls him down from the seat of the scorner, and lays him: at the Lord's feet, 1 Pet. v. 6. Humble yourselves under the migbty band of God, that he may exalt you

in due time. It makes him like Benhadad's fervants, who came to the king of Israel girded



with fackcloth, and ropes on their heads, in the molt humiliating posture. In it there is,

(1.) Sorrow for fin, a kindly forrow for the of fence and dishonour done to a holy gracious God, Zeck. xii, 10. formerly cited, defacing his image, tranfgrefsing his law, grieving his Spirit, and fur, nisbing fpear and nails to pierce a Saviour.

(22) Shame, a holy fhame for fin, Rom. vi. 211 What fruit had afhamed? They fee now their spirituai nakedness, pollution, disappointed expectations from sin, and reproach discovered, which fill the foul with blush, ing.

(3.) Self-loathing, Ezek. xxxvi. 31. Then shall ge remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight, for your iniquities, and for your abominations. They fee a fulness of sin in them, and the complicated aggrava. tions of their fin, which make them to smite on their breast, as the publican did, Luke xviii. 13. as defer, ving to be pierced through the heart it bred in ; to finite on the thigh, as Ephraim did, Jer. xxxi. 19. as if he desired to break the legs that carried him out of God's way.

(4.) Penitent confession, Jer. iii. 13. accusing and condemning themselves.

2. Conversion or returning. Of which there are two parts.

if, Turning away from fin, 2 Tim. ii. 19. To repent of fin, and continue in the habitual practice of it, is a contradiction. They turn from it,

(1.) In heart, by a hearty and sincere hatred of it, Plala cxix. 104. I hate every false war. They hate it as an evil, the worst of evils, worse than sufferings. They hate it sincerely as fin, universally and irreconcileably. They look on it as God does, as that abominable thing which he hates.

(3.) In their life and conversation; they get clean hands.

[1.] They turn from the gross pollutions of the outward man, in the habitual practice of these, Psal. xxiv. 3. 4. Who fodil afcend into the hill of the Lord? and rubo smalt stand in his holy place? He that hath clean bands, and a pure heart; who hath not lift up his foul'urto vanity, nor sworn deceitfully. A profane "life is the mark of an impenitent state, Gali v 21. They which do fuch things sall not inherit the kinga dom of God, The true.godly may take gross flips; but if they be habitually gross in their lives, there is noi difference betwixt Christ's Theep and the de

goats. [2.] They are tender with respect to fins of common infirmity, making conscience of words and actions, as Paul did, Acts xxiv. 16. Herein do I exercise-myself, to have always a conscience void of offence forard God and toward men. What others count light, they will count great: even these are burdeņs to them, which they groan under, and as iron fetters they would fain be freed of, Rom. vii. 24.10 wretched man that I am! who shall deliver ise from the body of this death?

22dly, turning to GodBy faith man returns to Cod aga portions by repentance as a Lord and Mafter, like a runaway servant. And he returns,

11. To God himself. Sinners departing from God, dislike not only their service, but their Mafter, Lake xix. 14. But returning they are disposed to love and like himn as a Master. C(2.) To his duty to God, Acts ix. 6. to the

prac. tice of every known duty, and spirituality in duty. This is new obedience, which a penitent turns to, [w] in full purposė; Pral, cxix: 106 no more doubting whether io fall in with it or not, or delaying or purting it off any more. '[2.] In fincere endeavours, Alte xxiv. 6. * THEY * A large and account of the nature, author, neceflity, &c. of repentance, may be feenin several discouries in a volume of the author's fermons first publihed'in 1756, which were preached only two or three years before he delivered this discourse, which may parıly account for clie prerity of it.

Inf. 1. An impenitent heart is a fad sign of a loft state, Rom. ii. 5. While thou livest so, thou art far from God; and if thou die so, thou art loft for ever,

2. That repentance which is not evangelical and true, is little worth. You must have more than Judas's repentance if ever you see heaven.

3. To pretend to repentance, and never forsaké fin, is vain,

4. To leave fin, and not take up the contrary duties, is not repentance. 5. Go to the Lord by faith for the

grace pentance,

of re

Of Christ's Ordinances in general.

I ASIA H xii. 3. Therefore with joy shall se draw water out of the wells

of salvation. T wherein Chrif having come and purchased

, salvation, the tidings of it are carried through the world in the gospel, and it is communicated to Jews and Gentiles through the means of grace. Here we have,

1. A benefit to be had in the church, water, i. gospel-grace, the benefits of Christ's redemption, as suitable to needy, fainting souls, as water to the thirsty, See John iy. 14. and vii, 37.


of its communication to poor finners, It is to be drawn out of the wells of salvation. These are gospel-ordinances, the wells in this valley of Baca for the life of fouls, and refreshment of spiritual trą. vellers. All the elect capable to draw, do draw out of them. This is the sense, whether the allusion be to the wells in the wilderness for the Israelites; or to the Jews fetching water out of the spring of Si


2. The

cloam at the feast of tabernacles in the night, with mirth and music, to the temple, and pouring it on the altar.

The text furnishes this doctrine. 3 nott

Doct. The Lord's ordinances are the wells of falvation to the elect. Or, “ The outward aad ordina

ry means whereby Chrift communicateth to us “ the benefits of redemption, are, his ordinances, 16

especially the word, facraments, and prayer; ali 66 which are made effectual to the elect for salvation."

Here I shall shew,
I. What is understood by a means of falvation.
II. What are these means of salvation.
III. What makes any ordinance a mean of grace,

IV. To whom are the Lord's ordinances made effectual.

V. Whence their efficacy proceeds.
VI. Deduce an inference or two.

I. I am to fhew, what is understood by a means of salvation. It is that by and through which the Lord Jesus doth by his Spirit convey grace and falvation into a foul. That is a mean or mids betwist the Lord and the foul, which he uses for communication of grace from himself to the soul, 1 Cor. i. 21. For after that in the wisdom of Got the world by wifdom knew not God, it pleased God by the foolifioness of preaching to save them that believe. Chap. iii. Who then is Paul, and who is Apollos, but minisiers by whom yle believed, even as the Lord gate to every man? The which may be used with expectation of good thereby. Thele means are fome of thein outward, fome inward; some ordinary, others extraordinary. - II. I come now to fhew what these means of falvation are.

1. The inward means is faith, Heb. iv. 2 Urta us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed


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