SERM.

V.

Bring forth therefore Fruits meet for Repentance.

N my former Difcourfe on these Words, after explaining the Signification of Repentance in Scripture, I proved the Neceffity of bringing forth Fruits meet for it by all Penitents, as well as those the Baptift fpake to, that will to Purpose flee from the Wrath to come. And then I answered certain Objections,

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and opened in particular, the defperate SERM. Folly of delaying Repentance to the End V. of our Days. The Fruits were understood to be Amendment of Life by the Rule of God's Commandments; as appeared all along, and is indeed evident to common Senfe.

Now I come to apply that general Notion, by fhewing the Nature of fome principal Fruits or Works of Repentance, and how they are and must be produced and wrought by it. For I do not intend to infift on the Virtues required by our holy Religion to be exercised, and the Vices to be avoided, one by one. That would be too great a Compass; and 'tis fufficient to my Purpose, that we are convinced from the Nature of Repentance, before explained, that it must respect, (in one Word) our Breaches of every Law of Chrift; and the Fruits of it therefore can be no lefs than a diligent Obedience, not of fome, but all his Laws. But Mens Difobedience runs very different Courfes, as their various Paffions and Temptations lead it. And fo each Penitent muft by himself confider, what Fruits he has been moft barren in,

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SERM. and then apply his chief Labour to cut off V. and root out the particular Vices that incumber him, and to cultivate the particular Virtues in which he is moft defective, that he may abound proportionably. This Difcourfe can only extend to fome select Obfervations, such as may be of the most common Ufe: Which will be beft anfwered by treating of those Works meet for Repentance, which Men are, commonly, most averfe from performing, by reason of the Strength of Temptation to the contrary, or their not believing them to be such Works; a Thing that often happens thro' Want of Attention, or the Subterfuge of fpecious Distinctions, owing their Original to the fame Temptation. For where a Man is strongly fet against a Business, there he will be generally found flow in apprehending its Neceffity, and quick at coining or receiving Excuses to lay it afide.

Now it is plain, that any Perfon, whose Heart is full of Conviction and Sorrow for the Vilenefs and Mischief of a wicked Courfe, reviews his paft Actions, which are the immediate Caufe of his Concern; and looks forwards, and defigns a different Conduct

Conduct for the future: So, the first Ob- SERM, servations shall be of fomething neceffary V. with refpect to Actions past, and the fecond Part shall be to direct and strengthen the new Course.

With regard to the former, a Man's Offences paft; you know one great Branch of Repentance confifts in the Examination, Confeffion, and Remorfe for those committed against other Men, the Breach of that great Commandment, Thou shalt love thy Neighbour as thy felf. And here the Fruit, which the Penitent obliges himself to bring forth, is Reftitution, and, in general, all the Reparation in his Power for the Wrongs done. And he that does not immediately fall upon this Work, is in nó State of Salvation; but the Ax lies continually at his Root: His Repentance is but Flattery to himself, and accounted for Hypocrify before God. This is a Matter evident enough of itself, and clearly agreed in by all fober Teachers of Religion. Nevertheless, I fear Multitudes of particular Christians are not fo fully convinced of it, as it is requifite they should for their eternal Welfare. For, do we not see the

World

SERM. World filled with Injustice, Frauds, BreaV. ches of Trust, Violence, and Oppreffion;

and yet hear of very few Reftitutions, very few Reparations of Injury? And can we reasonably fuppofe that fuch Numbers as fail in this Duty, leave the World with their Eyes open, in an Atheistical Defiance of God's Command? No, I cannot doubt but they delude themselves (inexcufably indeed) by fome falfe Conceits, though to their corrupt Minds plaufible.

Now if I can guefs aright at any of these, and convince any body that leans to them, or prevent others from fo doing, the Time will not be ill fpent. However, while I answer those Pretences or Objections against the Doctrine, I fhall find Place to infert the full pofitive Proofs of its Truth, and indispensable Obligation.

The Excufes I take to be fuch as thefe: We do repent, they will fay, of the Wrongs done; and, if undone, would not now do them; and will no more do the like, but rather, fomething contrary: But to reftore, and make Satisfaction, is an exceeding great Difficulty, and may ruin our Reputation, or will ruin our Family

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