near, when all the sin of the finally impenitent, will become unpardonable. The inhabitants of the world of woe will be for ever given up to the unpardonable sin. It is therefore incumbent upon all, not only to avoid the sin unto death; but to repent of all their sins; and through faith in the Lord Jesus Christ, to embrace, and enjoy, the hope of eternal life.

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ESSAY XVIII.

Repentance and Conversion.

In attending to the doctrines of election and reprobation, we have found, that God has not chosen any sinful men to salvation, unconditionally, and at all events. For it is expressly declared in scripture, that he "hath chosen them in Christ, before the foundation of the world, that they should be holy, and without blame before him in love:" And that he hath "chosen them to salvation, through sanctification of the Spirit, and belief of the truth." We are also exhorted by the apostle, to "Follow peace with all men, and holiness, without which, no man shall see the Lord." We find therefore, that faith and holiness, and sanctification of heart, are the necessary conditions of salvation. And the particular acts and exercises of holiness, which are noted in the scriptures of truth, as the special conditions of salvation, are repentance towards God, and faith towards our Lord Jesus Christ.

Repentance and Conversion may therefore, be the subjects, now to be discussed. These are so nearly the same thing, as may render a separate consideration of them entirely unnecessary. Repentance, according to the most literal meaning of the word, in its common use, is a deep regret, and sorrow of heart for sin; and this, not so much on account of its fatal consequences to ourselves, as on account of its odious and hateful nature; and of its teng dency to the dishonour of God, and to the ruin of his holy kingdom.

Repentance, according to the strict meaning of the word, in the original language, seems to be, or to imply, a change of mind, a change of counsel, or a coming to one's

senses, and to a right mind, and right feelings towards the law and government of Jehovah. Conversion also signifies turning about; and in a religious sense, turning from sinful courses, and sinful objects. In an appropriate sense, it signifies returning unto the Lord. "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and unto our God, for he will abundantly pardon." Sinners, in their impenitency, depart from God, and pursue the paths of error and iniquity. They wander, and love to wander. They follow after vanity, and choose the road to death. By repentance and conversion, they, both in heart and practice, return unto the Lord. Repentance, if it be distinguishable from conversion, is a term which has more particular reference to the exercises of the heart; but conversion is a term, which has more particular reference to the external practice. Repentance and conversion, are evidently, the first fruits of regeneration by the Holy Spirit; by which a principle of holiness is begotten in the hearts of God's elect. Of course, these are holy exercises. As such they are required in the book of Ezekiel. Repent, and turn yourselves from all your transgressions, so iniquity shall not be “Turn yourruin." your selves, and live ye.'

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As a further illustration of this subject, we notice, that repentance is said to be towards God, probably meaning, that is more particularly towards God the Father..

Testifying both to the Jews, and also to the Greeks, repentance towards God and faith towards our Lord Jesus Christ." Repentance and conversion, which are towards God, have not so particularly Christ and his atonement, and "the apprehension of the mercy of God in him, ," for their object; as God the Father, who is the great lawgiver and governor of the universe. Repentance and conversion to God, imply a special and cordial acknowledgment of the justice of the law, and an approbation of the divine government. "The law of the Lord is perfect," says the true penitent, "converting the soul.", The truly penitent soul returns to God, with humility of heart, and godly sorrow; not so much from the hope of forgiveness and salvation, as from a sense of the justice and importance of the divine law, and the hate

fulness of all transgression. Repentance implies selfloathing, and self-abhorrence. I abhor myself, and

repent in dust and ashes." It implies true submission, unconditional submission to God. "Not my will, but thine be done." It implies a hearty approbation of his righteous judgments. Seven times a day will I praise thee, because of thy righteous judgments.'

Thus it appears, that true repentance, and conversion to God are the first, and the immediate fruits of that change of heart, which is effected by the washing of regeneration, and the renewing of the Holy Ghost. All who are the happy subjects of renewing and sanctifying grace, find themselves and one another walking in a new course, pursuing new objects; renouncing in a good measure, the things of the world; seeking first the kingdom of God, and the righteousness thereof. "Old things are passed away, and, behold! all things are become new."

EXPLANATORY AND PRACTICAL REMARKS.

1. Repentance and conversion to God, are evidently, the free and voluntary exercises of the human mind! In these exercises, the true penitent is not passive, but altogether active. On this ground it is, that sinners are exhorted and commanded, immediately to repent, and turn from all their transgressions. "God now commandeth all men, every where, to repent.' A summary of all that God requires of sinners, is no less than this, "That men should repent, and turn to God, and do works meet for repentance.' Repent, and be converted," or rather convert, as it is in the original language; "that your sins may be blotted out." "Turn ye, turn ye," is the emphatical language of God to his rebellious people, "for why will ye die, O house of Israel!" It is hence evident, that repentance is a perfectly free and voluntary act of the sinner, performed in the full possession of moral liberty and free agency.

2. It is equally plain from scripture, however, that repentance and conversion are the gift of God; and are the effects of his own infinite power and grace. On the day of Pentecost, the distressed and convicted multitude, who were pricked in the heart, and who cried out "Men

and brethren, what shall we do?" were directed to repent. This was their indispensable duty, and an important and necessary condition of their salvation. But the three thousand converts were evidently brought to repentance, by the power of the Holy Ghost. That day was memorable, on account of the work of the Lord, and not on account of any thing effected by human agency. If so, then repentance and conversion are the gift of God. This point is further established, by what is said concerning the success of the gospel at the house of Cornelius. When Peter had distinctly rehearsed this matter to the christian brethren at Jerusalem, they glorified God, saying, "Then hath God also to the gentiles granted repentance unto life." Repentance, it is a heavenappears, ly gift, a rich grant from the Father of mercies. In the prophecy of Jeremiah, we have a plain testimony of divine agency, in producing genuine repentance, and a saving conversion to God. "Turn thou me, and I shall be turned, for thou art the Lord my God. Surely, after that I was turned, I repented, and after that I was instructed," or spiritually taught, "I smote upon my thigh;" a token of contrition. Ezekiel also bears the same testimony.

"A new heart will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh : and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Then shall ye remember your own evil ways, and your doings that were not good; and shall loathe yourselves in your own sight for your iniquities, and for your abominations. Repentance is, invariably, the free act of the humble and contrite heart; and yet it is, invariably, the effect of divine influence on the heart. This matter is set in the clearest and most conspicuous light, in Paul's noted charge to Timothy. The doctrines of

divine and human agency are, in a manner, blended together in these words; "In meekness instructing those that oppose themselves, if God, peradventure, will give them repentance, to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." Thus evident it is from the scriptures, that although God gives repentance, to the acknowledging of the truth, by his own

infinite power; yet the subjects of it are never deprived of free agency, for a single moment; but, in an important sense, they do, by their active penitence, recover themselves from the slavery of sin and satan. This is agreeable to our own observation. We are sometimes witnesses of the power of the Holy Spirit, in the conversion of sinners and, at the same time, witnesses of the voluntary agency of the converts, in their penitence, and holy conversation.

3. We remark, that repentance does not imply a sorrow for sin, considered merely as an event of Providence, which will be overruled for the general good. On this ground, Joseph administered comfort, rather than rebuke to his wicked and cruel brethren. "Now, therefore, be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life." "As for you, ye thought evil against me; but God meant it unto good. You acted a criminal part; but the event brought about by your conduct, was as important as the existence of the church. The same may be said respecting all the sin in the universe. In itself considered, it is an awful and inexcusable evil; but as an event, which is necessary for the richest display of the glory of God, in. the great work of redemption; and for the greatest final good and happiness of the intelligent system; it is not to be considered as a subject of regret. Thus it appears, that evangelical repentance, or godly sorrow for sin, does not imply a sorrow that God has suffered sin to take place in the universe. Such a sorrow as this, would be reproachful to the ever blessed God.

4. Scarcely any other christian virtue is so visible in its fruits, as genuine repentance. Hence we see the pertinency of the exhortation, "Bring forth, therefore, fruits meet for repentance." It produces so great a change of views, of sentiments, of conduct and conversation, that the fruits must be visible to every candid observer. Instead of self-justification, which is so congenial to the natural heart, the language of the true penitent is, "Behold, I am vile!" "I abhor myself, and repent in dust and ashes." The truly penitent distinguish themselves from the world, by refraining from all vain company, all filthy conversation, all lying and slander, all profanity, rioting and lewdness; all railing and strife; all