"Is not my word like a hammer that breaketh the rock in pieces?" 2. The Gospel is the word which accomplishes what the law cannot do. The law is like a hammer to break; but we may view the Gospel as a fire to melt the hard heart. Jer. xxiii. 29.-"Is not my word like a fire saith the Lord ?" It is the Gospel that is the power of God to salvation—to every part of salvation; and without it no part of salvation can be accomplished. Hence we must view the Gospel as alluring to the soul-as drawing with the cords of love-as constraining to approach unto God-and as the still small voice in which a reconciled God speaks peace to the soul. And if this does not prove effectual for the purposes of salvation, nothing else will; for surely this is revealed for this very thing. All the thunders of the law will not bring one soul to God, or make it truly part with one beloved sin; but the Gospel will make it forsake all and follow Christ, who died for our sins, and rose again for our justification.

Obs. 294.-The springs of true repentance are, a true sense of sin, and an apprehension of the mercy of God in Christ.

1. True repentance implies a true sense of sin; a sight and sense, not only of the danger, but also of the filthiness and odiousness of sin, as contrary to the spotless purity of God, and consequently as highly offensive to him.-Psal. li. 4. And from this it is evident, that there must be a sight of sin, before there can be a sense of its filthiness and odiousness. The eyes must be opened to behold this evil thing, and how it has pervaded the whole man; how it has dishonoured every part of the Divine law; what it has done with respect to its danger; and what Jehovah himself thinks of it.

2. True repentance supposes an apprehension of the mercy of God in Christ; or faith by which we can lay hold upon his mercy-a conviction that there is forgiveness with him that he may be feared, and plenteous redemption through Christ, and in no other way; and this will excite repentance, and make tears of godly sorrow flow. And it is for this reason that mercy is said to be apprehended in Christ, because God was in Christ reconciling the world to himself, not imputing unto men their trespasses.-Zech. xii. 10.

With respect to the order of faith and repentance, we may here remark, that in respect of time, all the blessings of salvation are bestowed at once; but, in the order of nature, faith must precede repentance. This is evident from the nature

of repentance itself. Repentance is a turning from sin to God; but there can be no turning to God but through Christ; and there can be no coming to Christ but by faith.-John xiv. 6, and vi. 35.

Obs. 295.-In true repentance, which flows from faith, there must be grief for sin, hatred of sin, and a turning from sin unto God, with full purpose of, and endeavour after new obedience.

1. In true repentance there must be grief for sin. This, if it flow from faith, will rest upon sin as such, and will be a true and an abiding sorrow on account of sin.

2. In true repentance there must be hatred of sin. This is a part of repentance nearly allied to the former; for we cannot be said to be affected with grief on account of sin, without being filled at the same time with a hatred of it. And wherever this hatred of sin is genuine, it will fill the soul with shame, and a loathing and an abhorring of ourselves on account of it.—Isa. vi. 5; Job xl. 4, 5; 2 Cor. vii. 11. Hatred of sin is not genuine, if it is not universal and irreconcilable :-universal, against all sin; and irreconcilable to any known sin.

3. In true repentance there must be a turning from sin unto God, with full purpose of new obedience and endeavour after it. Properly speaking, this is what completes that repentance which is not to be repented of. And it consists chiefly in this; for it is this that evidences that sin is the object of our grief and hatred.

Turning from sin implies, a turning from all sin both in heart and life,-Psal. cxix. 113; a turning away from sin, and a resisting of its outbreakings; a turning from the sin that most easily besets us; a turning from all temptations to sin; and a watching against all occasions of sin, from a conviction that unwatchfulness is sinful in itself, and accompanied with the worst of consequences.—Prov. iv. 14, &c.

Returning to God implies, that the sinner must return to his love to God, as his Lord and Master, who has a claim upon his love to his person; and this by an unfeigned and a voluntary choice of him as his only Lord.-Isa. xxvi. 13; Acts ix. 6; Hos. ii. 7.

Full purpose of new obedience implies, that the true penitent resolves to turn immediately to the practice of every known duty required of him by his Lord and Master, without gain

saying; and that he will serve him in spirit and in truth.Psal. cxix. 6, and li. 6; Phil. iii. 3; Psal. cxix. 60.

But this is not all. There must be some evidence that the sinner acts according to his purpose; there must be an endeavour after new obedience. This, however, does not imply that the true penitent can perform the obedience required of him; but that he is not discouraged from making the attempt, seeing this is commanded, and is done by the children of God. The cause of a sinner's turning unto God, is his being turned by God; and if he performs the obedience required, it is in the strength of grace promised to him, by which he is encouraged to make the attempt.-Phil. iii. 14 ; 2 Cor. xii. 9, and Deut. xxxiii. 25.

The obedience which follows true repentance is new obedience; and it is so called for the following reasons :—1. It proceeds from new principles,-faith in the authority of the Lawgiver, and love to his service.-John xiv. 15. 2. It is influenced by new motives, which are the grace of God, and the love of his Son; higher than which no motives can be named.—Tit. ii. 11, &c. ; 2 Cor. v. 14, &c. 3. It is performed in a new manner. Formerly, the sinner trusted in himself for strength to perform obedience; now, he does all in the strength of Christ. Formerly, he had no dependence on the grace of the covenant; now, he rests upon the covenant, doing all things through Christ strengthening him. Formerly, his obedience was forced; now, he delights in the law of God after the inward man. Formerly, his heart was not placed upon God; now, he serves the Lord with his whole heart, Psal. cxix. 69. 4. It is directed to a new end. Formerly, the sinner had not-could not have the glory of God in view; but now, the glory of God is the ultimate end of his new obedience.-1 Cor. x. 31.

INFERENCES.

From this subject we learn,-1. That salvation is by grace. 2. That all need repentance; but that it is not genuine in all. 3. That sin is the object of Heaven's abhorrence. 4. The necessity of prayer for the gift of repentance. 5. That repentance must be habitual and universal. 6. The danger of impenitence; that all who continue impenitent shall perish. Luke xiii. 3, 5.

SECT. III. Of the Diligent use of the Means of Grace, viz.:-The Word of God, the Sacraments, and Prayer.

The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer, all which are made effectual to the elect for salvation.

ANALYSIS AND PROOFS.

We are here taught,

1. That there are certain means of grace to be observed by the people of God. Acts ii. 42.-"They continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread and in prayers."

2. That the means of grace have been appointed by Christ. Matt. xxviii. 20.—“ Teaching them to observe all things whatsoever I have commanded you."

3. That the benefits of redemption are communicated by the means of grace. Eph. iv. 11, 12.-"He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."

4. That the Word of God is a special means of grace. John xx. 31.-" These are written that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name."

5. That the sacraments are special means of grace. 1 Cor. x. 16.—“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ ?"

6. That prayer is a special means of grace. Mark xi. 24. "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them."

7. That the means of grace are, by the Spirit, rendered effectual to the salvation of God's people. 1 Thess. i. 5.— "The Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. also 1 Tim. iv. 16.

See

EXPLANATION.

Obs. 296.-The outward and ordinary means of grace, are the ordinances or institutions of Christ.

A means, in general, is something which goes before the end in view; which end cannot be obtained if this something be neglected. A means of salvation, then, is that through which sal cation flows into the soul from the God of salvation. It is something in which God exhibits himself with all that he is, and all that he hath. It is something, if we may so speak, which comes between God and the soul, in which the best interests of the soul are exhibited, and by which that is conveyed to the soul, which is necessary for grace and glory.

The means of salvation are the ordinances or institutions of Divine appointment, by which Christ communicates to sinners the benefits of redemption; and they have been distinguished into outward and inward means of grace. The outward means are, the word, the sacraments, and prayer; and the inward means are, faith and repentance, and such like, and particularly the inward and powerful influences of the Holy Spirit. And these are necessary to accompany the outward means in order to salvation, and are wrought by their instrumentality.-Heb. iv. 2; Rom. x. 17. We may here remark, that what makes an ordinance a means of salvation, is just the Divine warrant the appointment of Christ the King and Head of the Church.-Matt. xxviii. 19, 20.

The ordinances are called ordinary means, to distinguish them from any thing extraordinary which may be in the salvation of any; but which we have no reason to expect, because we have no promise of this, and consequently no foundation on which our faith may rest, that it shall be so with us. Or, in other words, they are called ordinary, because they are the stated method by which Christ communicates the benefits of his purchase to sinners of mankind.—Rom. x. 14, &c.

The means of grace are called Christ's ordinances, because they are all instituted by him as the Head of the Church, and the King of Zion; and, consequently, they are to be observed in the church until the end of the world.

Obs. 297.-The special means of grace are, the Word, the sacraments, and prayer.

1. The Word read and preached is a special means of sal