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that Christ is exalted to give repentance. By these expressions they lead us to understand that faith and repentance are as much blessings of the new covenant as remission of sins, and as freely giv en. Surely the blessings of the covenant are distinct from the conditions of it.

That faith and repentance are indispensably necessary, or that the sinner, agreeably to the economy of redemption, cannot be saved without them, is not to be contradicted. This is the divine constitution. Faith and repentance are connected with eternal life, and make up a great part of the gospel ministry: but their being necessary by no means supposes that they are conditions, in the sense above explained; for effectual calling, pardon of sin, justification, and sanctifi. cation, are all necessary; therefore, upon the same principle, they are all conditions.

But however consistent the men of these sentiments are with themselves, such as profess to befriend the pure doctrines of grace appear to be guilty of a glaring contradiction in the use of this mode of expression; which has often been the subject of severe animadversion, in order to shew that their system of doctrines can never be rec onciled. At one time, say some, we are told that all men are naturally at enmity with God, and dead in sin; that they, as such, are morally incapable of doing any thing toward their own recovery to the divine favour; that faith is of the operation of God; that Christ has finished salvation; that it is altogether of grace; and that the application of its blessings is made to the soul by the Spirit of God. At another time the same persons tell us, that faith and repentance are the

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conditions of the new covenant; and that in order to have a right to the blessings, we must comply with these. Here is a contrast. Man dead in sin can do nothing toward his own recovery; yet man dead in sin must comply with terms and conditions, in order to his being accepted. Faith is the gift of God; at another time, it is something within the power of man. At one time it is said, Christ hath brought in an everlasting righteousness, which, by a gracious act of God, is imputed to the sinner for justification; at another time, he must do something to entitle him to the blessings, &c. Thus do some men catch at every inconsistency, with a design to overthrow the doctrines themselves.

It may be said that these phrases are sometimes used in a good sense, viz. that faith and repentance are those things, without which, according to the gospel constitution, a sinner cannot be saved. This is a truth that must be allowed: but are not the phrases very exceptionable? Do they not want an immediate explanation, in order to remove or prevent that false notion of the gospel which they are calculated to encourage? May not the necessity of faith and repentance be insisted on with as much zeal, and much greater propriety, by the use of other expressions? The preacher sought to find out acceptable words, and that which was written was upright, even words of truth.

The inquiry again returns, how are unbelievers to be addressed? I answer for myself, that as their conversion is the great point in view, every method should be pursued that seems calculated to accomplish it. Now the sinner is alienated from God, in a state of total depravity; and as a transgressor of the law, he is every moment

exposed to its curse. He who wishes to be instrumental of the conversion of such an apostate, must first try to convince him of his proper char

acter.

The method adopted by the apostles, was, to set before sinners the law of God, in its extent and spirituality, for their conviction; for by the law is the knowledge of sin. By the law they be come sensible that they are in a state of condemnation; that their own obedience, when com pared with that rule of righteousness, is essentially deficient; and under such conviction, are made to cry out like St. Peter's hearers, Men and brethren, what shall we do? Thus the letter killeth; i. e, the law it consigns the sinner over to eternal destruction.

On the other hand, the gospel should be preached to mankind universally. Christ should be exhibited in the dignity of his person and characters; in the greatness of his love; in the in. finite virtue of his atonement, as matters of faith. The following is an epitome of the gospel, given by Jesus Christ himself: 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. In the same manner his apostles preached. They tell us, that where sin abounded, grace did much more abound; that there is redemption through his blood, the forgiveness of sins according to the riches of his grace; that God can be just, and the justifier of him that believeth in Jesus. Thus, in a variety of instances, they propose the grand encouragement, and set Christ forth, as the precious object of faith and love.

But after the clearest exhibitions of the divine law, the most solemn declarations of the glorious

gospel, the most evangelical discourses concern, ing the nature and necessity of faith and repentance, and the most proper and pathetic addresses to the consciences of men, which by all means should be made use of, there will be no success attending them, unless the Spirit of the Lord takes of the things of Jesus, and powerfully applies them to the sinner's mind. Paul planted, and Apollos watered; but God gave the increase. But as soon as the truth is brought home to the sinner's conscience, he becomes anxious to flee from the wrath to come. His dangerous condition alarms him; for he now finds that he is condemned by the law of God, and shut up under an awful load of guilt. And while this conviction of his wretched circumstances excites him to search the scriptures, to attend the preaching of the gospel, and to cry, Lord, be merciful to me a sinner, he can find no encouragement, unless he is under a great mistake, from any thing but the GOSPEL, which reveals a fountain open for sin and for uncleanness, a perfect and an everlasting righteousness, which is brought in by Jesus Christ, who is the end of the law for righteousness to every one that believeth. And upon his being enabled to believe in this Divine Redeemer, he sees a ground of hope for him, and rejoices in Christ without confidence in the flesh. Under such a conviction of the truth, and thus inquisitive about the way to Zion, glad should I be to see this and every congre gation in New-England. For if a man is not convinced that he is condemned by the law, he will not rejoice that salvation is brought to light by the gospel if he is not sensible of his want of righteousness, he will not esteem it good news,

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that God justifies the ungodly. May the Spirit of God convince the world of sin, of righteousness, and of judgment !

2. I shall conclude this discourse by observing, that there are two classes of men, whose general conduct is incompatible with their professed sentiments.

(1.) The first of these are such as plead warmly for the dignity of man in his present state, his noble powers and capacities, and the influence of his obedience in recommending him to the Deity; but at the same time are guilty of the most sordid vices. They swear on every trifling occa sion, by the awful name of God; indulge themselves in drunkenness, uncleanness, &c. Thus, while they try to persuade us of the dignity of man, their own conduct, which is much more persuasive, leads us to conclude, or confirms us in the conclusion, that he is an enemy to God in his mind by wicked works. No person can degrade them, so much as they degrade themselves.

(2.) The second sort are they, who are very sound in the faith, and very careless in their lives and conversations. You will scarcely be able to discover a single error in their creed; but you may easily find thousands in their practice. Of this class, there are many professors of Christianity, who are enemies to the cross of Christ. They profess that they know God; but in works deny him, being abominable, and disobedient, and unto every good work reprobate. Mark these men, ye who are the real disciples of an ascended Redeemer, and have no fellowship with them, that they may be ashamed. And be ever careful to continue in

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