effects, as they appear in the exercises of the renewed mind. And as the end accomplished in this change is the partial restoration of the lost image of God, or "knowledge" and "true holiness," the evidences of regeneration are the same as the evidences of a holy nature. And as spiritual or holy exercises are specifically different from all others, there would be no difficulty in discerning the characteristics of piety in ourselves, were it not for the feebleness of these exercises, and the sad mixture of feelings of an opposite nature. The best way, therefore, to obtain a comfortable assurance that we are regenerated, is, to press on with assiduity and alacrity in the divine life. That which is obscure in itself will not become clear by poring over it ever so long; but, if we emerge from our darkness, and come forth into the light, we shall be able to discern clearly, what was before involved in obscurity. If we would know whether our faith and love and hope are genuine, we must seek to bring these graces into lively exercise, and then we cannot avoid perceiving their true character. But as faith is really the apprehension and reception. of offered mercy, it is by directly believing in Christ, or actually rolling our burdens on him, that we experience peace and confidence. Where a good work is begun, it will be carried on. None but they who persevere to the end shall be saved. In concluding this article, we may adopt the language of the beloved disciple, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God! Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is."

CHAPTER XXIV.

REPENTANCE TOWARD GOD AND FAITH IN OUR
LORD JESUS CHRIST.

PAUL gives "repentance toward God and faith in our Lord Jesus Christ," as a summary of his preaching, during his two years' ministry at Ephesus; and, as comprehending the whole counsel of God, and as including whatever was profitable to the people.

Repentance literally signifies a change of mind for the better; but, in our Shorter Catechism, it is defined to be, "A saving grace, whereby a sinner out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred. of his sin, turn from it unto God, with full purpose of and endeavour after new obedience." And in the same place, faith is defined to be, "A saving grace, whereby we receive and rest upon him (Jesus Christ) for salvation as he is freely offered in the gospel." Whatever difference of opinion there may be as to the precise meaning of these scriptural terms, all sound Christians will admit, that for popular and practical use, no language could be selected which would more perspicuously and properly convey to the reader a true notion of these fundamental graces. And, as to the precedence of one before the other, it is a question as impertinent, as whether a whole precedes one of its parts, or is preceded by it. No man can give a sound definition of evangelical repentance which will not include faith. But, if the word re

pentance be used in a more restricted sense, for godly sorrow for sin and hatred of it, it must be preceded by a true faith, for seeing in a rational mind goes before feeling. There must be a perception of the holiness of the divine law, before the turpitude of sin can be so seen as to occasion hatred of it, and grief on account of it. But, if by faith be meant that cordial reception of Christ, which is mentioned in the words cited from the Catechism, then, certainly, there must be some true sense of sin, before we can appreciate Christ as a Saviour from sin. But, it is altogether wrong to perplex the minds of serious Christians with useless questions of this sort. Let the schoolmen discuss such matters to their heart's content, but let the humble Christian rest in the plain and obvious meaning of the words of Scripture. The effect of divine truth on the heart is produced by general views, and not by nice and metaphysical distinctions.

Both faith and repentance must be proved to be genuine by their fruits. "Faith works by love and purifies the heart.” "Faith overcomes the world." James says, "show me thy faith without thy works, and I will show thee my faith by my works." Repentance is itself a turning from sin unto God. It is the commencement of a reformation from all sin. John the Baptist, when he inculcated repentance, at the same time called upon the people "to bring forth fruits meet for repentance." Repentance is no atonement for sin; but it is indissolubly connected with the pardon of sin. Therefore it was said, "Repent and be converted, that your sins may be blotted out."}

CHAPTER XXV.

SANCTIFICATION; OR GROWTH IN GRACE,

In regeneration, spiritual life is communicated; but this incipient principle is in its infancy, when first implanted. The vigour of spiritual life seems to be analogous to natural life, very different in different subjects. But in all it is imperfect, and needs to be assiduously cherished and nurtured, that it may daily gain strength, and gradually rise to maturity. There are various means of divine appointment conducive to this end, in the use of which growth is as certain as in the body when supplied with nutriment. In the former as well as in the latter, there may be seasons of decay, arising from various untoward causes; but, it may be assumed as a fact, that where the principle of piety is really radicated in the soul, there will be growth; the steady tendency will be to a state of maturity. And, although perfection is never attained in this life, yet there is in all true Christians a sincere desire after it, and there may be a constant approximation toward it, as long as they live. And such a state of piety may be attained, as, comparatively, may be termed a state of perfection, and is so termed in Scripture. From what has been said, it will be apparent, that sanctification does not differ specifically from regeneration; the one is the commencement, the other the continuance and increase of the same principle.

Two things are commonly intended by the word sanctification. The first is, the mortification of sin; the last, the increase of the vigour and constancy of the exercises of piety. But, although these may be distinguished, yet there is no need to treat of them separately, because the advancement of the one cannot but be accompanied with progress in the other. Like the two scales of a balance, when one is depressed the other rises. Just so in the divine life in the soul, if pride is humbled, humility is of necessity increased; if the undue love of the creature is mortified, the love of God will be strengthened; and so of every other grace. Indeed, when we examine the subject accurately, we shall find, that all real mortification of sin is by the exercise of faith, and those holy affections which flow from it. By legal striving, however earnest, or by ascetic discipline, however rigid, very little headway is made against the stream of inherent corruption. It is right, indeed, to keep the body under, lest its blind appetites and impulses should hinder the exercises of religion; and occasional fasting, when free from superstition, does greatly aid the spiritual progress of the true Christian; and this is especially the fact, when he is in conflict with some fleshly lust, or easily besetting sin. A pampered body will ever be an enemy to growth in grace.

It must not be forgotten, that we are as dependent on the Holy Spirit for every holy act and exercise, as for the ability to put forth the first act of faith, when regenerated. We have no strength in ourselves, in consequence of our justification and conversion. Christ has said, "Without me ye can do nothing." He is the vine, and believers are the branches. "As the branch cannot bear fruit except it abide in the vine,