SERM. ftrangely, if they were not bribed by their IV. Paffions. However; in the Place before

us, fuch Errors are directly obviated. Here Repentance is taken in a more strict and proper Senfe, and diftinguished from its Fruits: And the Baptift warns his Penitents, that those Fruits are equally neceffary with the Repentance which ought to yield them.

And with that Neceffity I will begin : For you cannot be without a general Notion of the Nature (which I have already intimated alfo) of the good Fruits requir'd Therefore you shall hear, I fay, in the first Place, how indifpenfably they are requir'd by most express Scripture, and by evident Reason, with the Answer to fome objected Cafes. And after that, I hope, to dif course particularly of the Fruits themselves, and find you prepared for a ferious Attention to the Subject, being convinced of the univerfal and infinite Importance of it.

First, then; the Text plainly teaches the Neceffity of producing the Fruits of Repentance. Bring forth therefore Fruits meet for Repentance. You will fee the Force and Cogency of that Word, therefore,

IV.

fore, by looking into the foregoing Verfe. SER M. John the Baptift, when he faw many of the Pharifees and Sadducees come to his Baptifm, faid unto them, O Generation of Vipers, who hath warned you to flee from the Wrath to come? The Baptift, you fee, admires at these Mens turning from their evil Course, Yet it is not ftrange for great Sinners to repent; fince their Doings are plainly contrary to Reason and their true Intereft; and it is not a little Time that can intirely ftupify the Conscience. But here appears to have been a fpecial Caufe for defpairing of their Converfion; and that is, that their Principles were as corrupt as their Practices. The Custom of Sinning, join'd with fuch Opinions as render Repentance unneceffary, ferve to intrench Men doubly in their Vices, and fix them in a deep and fatal Security. The Pharifees falfe Interpretations of the Law, and the Sadducees Unbelief of the Refurrection, and the fond Conceit entertained by both, of God's partial Favour to them as the Children of Abraham, ferv'd powerfully to this Purpose. These were the Sources of their Immorality and Hypo

SERM.crify, and Pride, the greatest Enemies to IV. Repentance. Here was the Poyfon of the Viper. This made the Preacher cry out, as amaz'd; Who could open your Eyes, and make you see the only Way to escape the Wrath to come? Then he fubjoins, Bring forth therefore Fruits meet for Repentance. As if he had faid, ""Tis a won

derful Power of Divine Grace that has "awaken'd Men, in all Appearance dead " and buried in Sin, and given them a Sense " of the Vengeance that awaits them. Such "Grace was not to be expected; frustrate it

not; expect it not a fecond Time; but "be fure to go on in the new Way you are "led into ; and fee you add to your "Confeffion and Sorrow an effectual Refor"mation of your Lives; otherwife, it is in "vain that you are fhew'd that Way; and "still worse than in vain: Your going so far "in it is also vain, because you go no far"ther. The Warning puts you in Motion, "and ye begin to flee; and it is well: But " continue therefore your Flight, or else the "Wrath to come will ftill overtake you." This is evidently the Force of Bring forth therefore Fruits meet for Repentance, which fhew'd

fhew'd them, and now fhews us the Ne- SERM. IV.

ceffity of those Fruits.

Secondly, The fame Thing appears by reading what follows the Text: For the 9th Verfe, (being the very next Words) says, And think not to say within yourJelves, We bave Abraham to our Father; for I fay unto you, that God is able of thefe Stones to raise up Children unto Abraham. THERE is the Excufe taken away, which they were apt enough to frame for theirfelves. They are taught, (and in them any other that may in like Manner be deluded) that the Privilege of being the schofen People, or the adopted Children of God, gives no Immunity from the Duties of these good Fruits; fo far from it, that without them the Privilege itfelf is loft and forfeited. So there is no Hope for any Creature to obtain the Divine Re wards, or escape the Punishments, unless they obey the Divine Laws. Then the 1oth Verfe expreffes directly the Fate of a barren Repentance. And now alfo the Ax is laid unto the Root of the Trees ; therefore every Tree, which bringeth not

forth good Fruit, is hewn down and caft into

H 4

the

SERM, the Fire. He does not fay, Every Tree IV. that beareth not Buds, or Leaves, or Blof foms; nor (which is more) every Tree that forms not the Beginning and Rudiments, or fhews not the Appearance and Ornament of Fruit. No; it is the Bearing of Good, that is, true and lafting, found and mature Fruits, only, that can fave any Tree from the Ax and FlamesAccordingly, let us fay to ourselves: We shall escape everlasting Destruction not if we figh or weep only; not if we confess our Sins, and even refolve to forfake them: No, nor yet if we begin to do Good; but our Goodness be as a Morning Cloud, and as the early Dew. But, if that which is confefs'd and lamented be indeed forfaken, and that which is warmly refolved warily and. fteadily executed: But, if the Beginnings of Good become effectual and complete, by our Perfeverance, Progress, and Abounding. And this Evidence the Text itself gives us, and indeed a very fufficient Proof, of the Neceffity to bring forth Fruits meet for Repentance.

But left any one fhould imagine that this Doctrine was fomewhat peculiar to

that