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 oppression, injustice and knavery. By the truly penitent, the sabbath is "called a delight, the holy of the Lord, honorable. It is remembered and sanctified. The worship of God, social and secret, family worship in particular, is constantly, and delightfully observed. The ordinances of Christ are devoutly celebrated. The true penitent is also humble, solemn, circumspect; always ready to confess his faults, always disposed to esteem others better than himself, more worthy of honor —and he "seeks not the honor that cometh from men, but that which cometh from God only." He is sober, chaste, temperate in all things. By these precious fruits of repentance, the subjects of this grace are easily distinguished from the impenitent and the ungodly. "By their fruits ye shall know them." 5. In the discussion of the doctrine of repentance, we see how widely different it is from that compunction, and horror of conscience, which drove Judas Iscariot, and which has driven thousands of wretched mortals to despair and suicide. We see how widely it differs from the sorrow of the world, that worketh death. True repentance and conversion, beget no gloominess and horror of mind, no painful sensations, except such as are conducive to godliness. It is a chosen and pleasing exercise of the renewed heart. The valley of humiliation is a pleasant valley. Conscious of a broken and contrite heart, the true penitent draws sensibly near to God, and offers such sacrifices, as he will not despise. In his own view, he sinks to nothing; that God may be all in all. His chief object, for time and eternity, is to glorify God, and to see his glory. He accounts it a privilege to be humble, and to abhor his selfish heart; and he cherishes these views and exercises, as the only preparation for the inheritance of the glories of the heavenly state. ESSAY XIX. The Christian Faith. HAVING discussed the doctrine of repentance, it is in systematic order, to attend, in the next place, to the doctrine of the christian faith. For these two ingredients constitute all the essentials of the christian character. The primary and literal meaning of the word, faith, is believing. To believe what a man testifies, is to have faith in his testimony. To believe in what God testifies, is to have faith in God. Faith has respect to things which cannot be absolutely known; but which depend for their proof on certain testimony. Where absolute knowledge ends, there faith begins. And faith in divine testimony is a proper and necessary substitute for knowledge. In matters which exceed the knowledge and comprehension of men, we have to confide in God, who gives ample testimony and proof of whatever he declares. But this is not all that belongs to the definition of the christian faith. For all that is implied in this belief of the divine testi mony, is nothing more than a speculative faith, which the From these general remarks on the christian faith, we may now proceed to a more strict definition. In the holy scriptures, we find many things recorded, which serve to explain this doctrine. The most correct definition, Heb. xi. is in these words; "Now faith is the substance of things hoped for, the evidence of things not seen." The objects of evangelical faith are always invisible, during the present life. They are things, concerning which we can have no knowledge, except so far as we are informed by divine revelation. But, by faith in God's testimonies, we realize unseen objects almost as clearly as we do the objects of sight. Especially is this the case, since the objects proposed are such as meet the wishes and desires of our hearts. Things hoped for are easily believed; and things both hoped for and believed, are in a high degree realized. Things which we neither hope for, desire, nor expect; scarcely have an existence. in our minds. They are void of any reality, in our daily meditations. But how strongly, and interestedly do we anticipate the darling objects of our belief, and our hope! Not only is faith the substance of things hoped for; but it is the evidence of things not seen. So cordially does it embrace the great system of divine truth, and the things relating to Christ's kingdom, that a little evidence is sufficient for their confirmation. If a man greatly delights in the doctrines, laws and testimonies contained in the holy scriptures, he feels no want of evidence for their support. In the exercise of true faith, the law of the Lord appears to be perfect; and the plan of infinite wisdom and grace, by which the law is vindicated, and sinners saved, appears to be most glorious. The true believer, feels no need of any greater evidence than he has already, of the truth of the christian system. He embraces it readily, because his heart is in it. Thus it appears, that, "With the heart, man believeth unto righteousness." Of the things which have been stated, this is a summary That the true christian faith is a cordial belief and approbation of the whole system of revealed truth, as it is recorded and testified in the holy scriptures: And especially, a most cordial belief and confidence in the Lord Jesus Christ, and in the plan of redemption, by his atoning blood. For, of all the mysteries revealed in the bible, this is the greatest, and the most glorious. "Without controversy, great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory." Every object or article of the christian faith is a revealed mystery; and to the believer, is glorious. We read of the "mystery of God, and of the Father, and of Christ, in whom are hidden all the treasures of wisdom and knowledge." To believe and rejoice, and confide in all these mysteries so clearly revealed, is the exercise of evangelical faith. A lively description of this faith we have in these words of the Apostle: "Whom having not seen ye love, in whom, though now ye see him not, yet believing, ye rejoice, with joy unspeakable and full of glory." This joy of the Christian faith arises, not so particularly, from any interest of our own, which is secured by it; as from its tendency to glorify God, and to promote the great interests of his kingdom. It arises, not from an apprehension of our being made more worthy of the kingdom of heaven. For a sense of sin and unworthiness constantly increases, in proportion to the increase of the Christian faith. A view of the wonderful work of redemption, by the blood of Christ, and of its glorious fruits, is one of the principal sources of joy and transport, in the hearts of true believers. When the blessed Saviour had finished his ministry among men, he said to the Father, "I have glorified thee on the earth; I have finished the work which thou gavest me to do." To him, these were sources of unspeakable joy. Faith produces the same mind that was in Christ Jesus; the same joys and the same sorrows, the same temper of heart, and the same line of conduct. "If any man will be my disciple, or will come after me, let him deny himself, and take up his cross, and follow me." Those who are truly humble and self-condemned, who feel justly deserving of eternal misery, notwithstanding all that they can do or suffer in this life; are pleased with the plan of salvation by the cross of Christ. For this corresponds exactly with the views which they entertain of God and of themselves. They find, that the law of God, in which they now delight, forbids the exercise of mercy, until it is vindicated and honored, by an infinite sacrifice for sin. They are satisfied and pleased, that God should glorify his justice, as well as his mercy; be the consequences what they may,as respects themselves, |