o ste polemishes as is na ipocritical. (Matt. iii, 8; vi 17. James L 1- Far as the law does not proceed be mmsten off best and of the letter," the ser ve of the goste im arka become necessary, which admilsex the Sick In The Citation, inspiration and gracias and chanus sagbing, repentance itself, in its

en mi me pas s spleted and perfected. Nay DE TET PITÍSa d sa lungs in some measure to the Este sua si feed has been cited against the comIn i ball Pantang ini od repentance. (Mark xvi, 15;

TI Then av Thewise other canses aiding or auxiliary to NOCHTEROL, SCM of which are usually employed by God Linsel, and others of them by those who are penitent. (1) Le Sol sometimes ser is the cross and afflictions, by which, #chua và goals, be extiles and invites to repentance. £7.Que tives, be tha do with the contrary blessings, that be may lead them, ster having been invited, by goodDOSS ADĚ KLY We repentance. 1 Cor. xi, 32; Jer. xxxi, 18; Pair & T 2. The causes employed by peni tear's themselves are watching, fasting, and other corporeal Chastisements, as well as prayers, which are of the greatest day in dazing and perfoming repentance. The other causes employed by men are likewise serviceable in exciting the andor of these prayers. Psalm exix; Rom. ii, 4; v, 3, 4; x11, 12. It is possible for this relation to exist between these auxillary and the preceding instrumental causes, (§ VII,) that the auxillary canses are subservient to the instrumental, since they excite men to a serious and assiduous meditation on the law and the gospel, and by the grace of God obtain yet more and more a right understanding of both.

IX. The form of repentance is the uprightness of the turning away from evil, and of the return to God and to righte ousness. It is conformed to the rule of the divine command, and informata] is produced by an assured faith and hope of the divine mercy, and by a sincere intention to turn away and to return. As the penitence of Saul, Ahab and Judas was destitute of this uprightness, it is unworthy to be reckoned

under this title. (1 Sam. xv. 24, 25; 1 Kings, xxi, 27; Matt. xxvii, 3.) But since the mind of the penitent is conscious to itself of this rectitude, or uprightness, no necessity exists for such a man anxiously and solicitously to examine whether it be so great, either intensively, extensively, or appreciatively, as the rigor of justice might demand.

X. The fruits of repentance, which may also have the relation of ends, are, (1.) On the part of God, the remission of sin according to the condition of the covenant of grace in Christ, and on account of his obedience, and through faith in him. (Luke xxiv, 47; Acts v, 31; Rom. iii, 24. (2.) On our part, the fruits are good works, which are "meet for repentance,” (Matt. iii, 8; Luke iii, 8,) and "which God foreordained," that believers and penitents, who are "created in Christ Jesus unto good works, should walk in them." (Ephes. ii, 10.) The ultimate end is the glory of God the Redeemer, who is at once just and merciful in Jesus Christ our Lord. (Rev. xvi, 9.) It results not only from the gracious and efficacious act of God, who bestows repentance, and converts us to himself; but likewise from the act of the penitents themselves, by which turning themselves away from sins, and returning to God, they "walk in newness of living" all the days of their life. It also results from the very intention of repentance itself.

XI. The parts of repentance, as is abundantly evident from the preceding Theses, according to its two boundaries, (both that from which it commences, and that towards which it proceeds and in which it terminates,) are two, an aversion or turning away from the Devil and sin, and a conversion or returning to God and righteousness. (Psalm xxxiv, 14; Jer. iv, 1.) They are united together by an indissoluble connection; but the former is preparatory to the latter, while the latter is perfective of the former. The Papists, however, make penitence to consist of three parts; and seem to derive greater pleasure from employing the word penitence about this matter, than in the use of the terms repentance and conversion. Their three parts are, the contrition of the heart, the confession of the mouth, and the satisfaction of the work; about which we make two brief affirmations. (1.) If these be received as

parts of the penitence which is necessary before God, then no contrition can be so great, either intensively or appreciatively, as to be in any wise either meritorious or capable of obtaining remission of sins. No confession of the mouth, not even that which is made to God, (provided the confession of the heart only be present,) is necessary to receive remission; much less is the confession which is made to any man, even though he be a priest. And there is no satisfaction, except the obedience of the passion of our Lord Jesus Christ, by which the justice of God can be satisfied either for sin or for its punishment, even for the very least of either. (Acts iv, 12; Heb. x, 10, 14; 1 Cor. i, 30.) (2.) If these be received as parts of the penitence to which, before the church, that man submits who has injured her by scandal, that he may render her satisfaction and may [serviat] contribute to her edification; then indeed those words, [contrition, confession and satisfaction,] may bear an accommodated sense, and such a distribution of them may be useful to the church.

XII. The contrary to repentance is impenitence, and a pertinacious perseverance in sinning: of which there are two degrees, one the delay of penitence, the other final impenitence unto death. The latter of them has a certain expectation of eternal destruction, even according to the most merciful will of God revealed in Christ and in the Gospel; lest any one should persuade himself, that the devils themselves, and men who have passed their lives in impiety, will at length experience the mercy of God. The former of them, the delay of penitence, is marvellously dangerous, for three reasons: (1.) Because it is in the power and hand of God to make even the delay of a single hour to be a final impenitence, since to Him belongs the dominion and lordship over our life and death. (2.) Because after a habit of sinning has been introduced by daily exercise, a man is rendered avardaros, incapable of feeling, and his conscience becomes "seared with a hot iron." (1 Tim. iv, 2.) (3.) Because, after the gate of grace has by the just judgment of God been closed on account of a malicious continuance in sins, no passage is open for the SPIRIT, who is necessarily the author of repentance. Therefore let these

words always resound in our ears, "To-day if ye will hear his voice, harden not your hearts." (Heb. iii, 7, 8; Psalm xcv, 7, 8.) And this exhortation of the Apostle, "Work out your own salvation with fear and trembling: for it is God who worketh in you both to will and to do of his good pleasure." (Phil. ii, 12, 13.) May this be graciously granted to us by God the Father of mercies, in the Son of his love, by the Holy Spirit of both of them. To whom be praise and glory forever. Amen.

COROLLARIES.

It is not a correct saying, that "to those who relapse after having been baptized, penitence is a second plank [for their escape] after shipwreck."

Those persons act harshly who, from the example of God not pardoning sins except to him that is penitent, refuse to forgive their brother unless he confesses his fault, and earnestly begs pardon.

DISPUTATION XVIII.

ON THE CHURCH AND ITS HEAD.

Respondent, GERARD, THE SON OF HELMICHIUS.

As it is of the greatest utility to hold a right belief about the church of God and its Head, and as there is at present a great controversy between the Orthodox and the Papists respecting this matter, it appears to us that we shall not be unprofitably occupied, if we treat of the Church and of its Head, in a few Theses.

I. THE Church, ecclesia, is a word of Greek origin, used in the Greek version of the Old Testament for the Hebrew word "the assembly;" (Deut. xxiii, 2; Judges xx, 2 ;) and properly signifies a "congregation of persons called out," from the very etymology of the word and from the most frequent

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usage of the Sacred writings, without any distinction of the small or the great number of those who belong to such an assemblage. For sometimes it signifies the universal assembly of all those who have been called out; (Acts xx, 28; Ephes. i, 22;) at other times, an extraordinary multitude; (Acts ii, 41, 47;) and at other times, only a few persons, comprised in a single family. (Rom. xvi, 5.) This diversity in its application is made on account of one essential reason in all of them; and as this reason belongs equally to an assembly of few persons, of many, and of all, these several assemblages equally partake of the name of "the church," with this difference alone, that a congregation consisting of numerous members is called a greater church, but not more a church, according to the axiom of the Logicians, "A substance does not receive more and less.

II. According to this very general notion the church of God is defined, "A congregation of men called forth by God, out of their own nature, into the supernatural dignity of adoption as sons of God to his glory, and to those who answer this call of God." For the act of vocation, as proceeding from God who calls, and as properly received by those who are called, completes his church. Under this definition are likewise comprehended those angels who are called in Scripture "the elect;" (1 Tim. v, 21;) whether they be considered as an assembly separated from men, or as belonging to one church with men. (Psalm lxviii, 17; Jude. 14; Rev. v, 11; Heb. xii, 22.) According to this notion, the church, embracing all, is especially called "Catholic." But omitting any further mention of angels, about whose vocation the Scriptures speak sparingly, we will contemplate the church as consisting of human beings. We must here consider men in two respects-according to the primeval state in which they were created after the image of God, and in reference to their fall from that state into corrup tion and misery.

III. 1. Because, when men are considered in their primitive state, they were created to be not only what they actually were, but likewise to be elevated to a state of higher felicity, agreeing with the image of God; bearing the impress of