Inasmuch as this change is from God, those in whom it takes place are said to have been enlightened, and to be endued with power to will what is good. This is ascribed sometimes to the Father: Eph. i. 17, 18. that the God of our Lord Jesus Christ....may give unto you the spirit of knowledge.... the eyes of your understanding being enlightened.' 2 Cor. iv. 6. God hath shined in our hearts to give the light of the knowledge-.' James i. 17. every good gift cometh down from the Father of lights.' Luke xi. 13. how much more shall your heavenly Father give the Holy Spirit.' Sometimes to the Son: John i. 9. that was the true light which lighteth every man that cometh into the world.' Sometimes to the Holy Spirit: Heb. vi. 4, &c. 'those who were once enlightened....and were made partakers of the Holy Ghost.'

As this change is of the nature of an effect produced on man, and an answer, as it were, to the call of God, it is sometimes spoken of under the metaphor of hearing or hearkening, (this faculty itself, however, being usually described as a gift from God) sometimes under that of tasting. Hearing: Matt. xi. 15. 'he that hath ears to hear, let him hear.' Thus Herod is said to have heard' John the Baptist 'gladly.' Mark vi. 20. So also Acts xxvi. 28. 'Agrippa was willing to hear Paul.' xvi. 14. 'whose heart the Lord opened, that she attended unto the things spoken of Paul.' Rom. vi. 17. God be thanked that....ye have obeyed from the heart,' &c. (ex corde auscultâstis). Heb. iii. 7. 'to-day if ye will hear his voice.' Tasting: Heb. vi. 4. it is impossible for those who were once enlightened, and have tasted

of the heavenly gift....if they shall fall away—.' Even the weakest of man's efforts is ascribed to the same source. Luke xi. 13. how much more shall your heavenly Father give the Holy Spirit to them that ask him.' Philipp. ii. 12, 13. work out your own salvation with fear and trembling; for it is.God that worketh in you both to will and to do of his good pleasure.' This can only imply that he works in us the power of acting freely, of which, since our fall, we were incapable, except by means of a calling and renewal. For the power of volition cannot be wrought in us, without the power of free agency being at the same time imparted; since it is in this power that the will itself consists.

The parts of this change, considered as an effect, are two; repentance, and a corresponding faith. Both the one and the other of these feelings may be either the genuine beginnings of conversion, or the mere effect of nature, or, lastly, they may be altogether fictitious; and repentance of this kind, of a transient sorrow for past sin, bears the same relation to solid and lasting repentance, which the faith corresponding to it bears to a saving faith.* I distinguish between the two species of repentance for the sake of

*Ut pænitentia ad resipiscentiam, ita fides hujusmodi se habet ad fidem salvificam. This is probably an allusion to the distinction made by Lactantius between these two words. Is enim quem facti sui pœnitet, errorem suum pristinum intelligit: ideoque Græci melius et significantius μstávorav dicunt, quam nos possimus resipiscentiam dicere; resipiscit enim, ac mentem suam quasi ab insania recipit, quem errati pigit, castigatque seipsum dementiæ, et confirmat animum suum ad rectius vivendum; tum illud maxime cavet, ne rursus in eosdem laqueos inducatur.' Lib. 6. De Vero Cultu, c. 24. Tertullian however in his treatise on Repentance, and the Fathers in general, use the two words indiscriminately.

clearness, although I do not deny that the same word is indiscriminately employed to denote the temporary and the permanent affection; in like manner as the various kinds of faith are all expressed in Scripture by the same term.

This secondary species of repentance (in Greek μɛtaμéhɛia) is that whereby a man abstains from sin through fear of punishment, and obeys the call of God merely for the sake of his own salvation.

Through fear of punishment. Jer. vi. 8. be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate.' Rom. ii. 15. their conscience also bearing witness, and their thoughts the meanwhile accusing one another.' 2 Cor. vii. 10. 'the sorrow of the world worketh death.' Matt. xix. 22. he went away sorrowful.' Gen. iv. 13. ' my punishment is greater than I can bear.' Numb. xxiii. 10. let me die the death of the righteous, and let my last end be like his.'

Matt. xix. 16.

For the sake of his own salvation. 'what good thing shall I do, that I may have eternal life?' Ezek. xviii. 21, 28. 'if the wicked will turn.... he shall surely live, he shall not die.' See also xxxiii. 14-16. Hos. vii. 14. 'they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.' Joel i. 5. because of the new wine, for it is cut off from thy mouth.'

This kind of repentance is common to the regenerate and to the unregenerate. Examples among the unregenerate are Cain, Esau, Pharaoh, Saul, Ahab, Judas, and many others, in whom contrition, and confession of sins, and other marks of repentance, are

perceptible. Exod. ix. 27. I have sinned this time; Jehovah is righteous, and I and my people are wicked.' 2 Sam. xv. 24. 'I have sinned, for I have transgressed the commandment of Jehovah.'

Repentance is not to be deferred. 2 Cor. vi. 2. 'for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.' Heb. iii. 7, 8. Heb. iii. 7, 8. 'to-day, if ye will hear his voice, harden not your hearts.'

Among the most striking exhortations to repentance in Scripture are Deut. xxx. 1, &c. Job xi. 13, &c. 2 Chron. xxx. 6. Isai. i. 16. &c. lvii. 19, &c. Jer. iv. 1, &c. xviii. 8. Hos. xiv. 1, &c. All exhortation, however, would be addressed in vain to such as were not in some measure renewed, at least in the natural mode here described; that is to say, who were not endued with some portion of mental judgement and liberty of will.

The faith corresponding to this species of repentance is an assent, likewise natural, yielded to the call of God, and accompanied by a trust which is in like manner natural, and often vain. I have described this assent as yielded to the call of God, inasmuch as faith, of whatever kind, can only be founded on divine testimony in matters relating to God. Rom. x. 17. faith cometh by hearing, and hearing by the word of God.'

This faith is commonly distinguished into the several degrees of historical faith, temporary faith, and faith in miracles. Any faith, however, may be temporary; so may repentance itself: as will be here after shown.

Historical faith consists in an assent to the truth of the scripture history, and to sound doctrine. This faith is necessary to salvation, but is not in itself a saving faith. 1 Tim. i. 19. 1 Tim. i. 19. holding faith and a good conscience, which some having put away concerning faith have made shipwreck.' iv. 1. some shall depart from the faith, giving heed to....doctrines of devils.' Heb. xi. 6. he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' James ii. 19. the devils also believe and tremble.'

Temporary faith is that which assents to hearing, and exercises a certain degree of trust in God, but generally of that kind only which is termed natural. I say generally, because there is no reason why a regenerate faith should not itself sometimes prove merely temporary, owing to the remains of human frailty still inherent in us; this however seldom happens, as will be argued hereafter under the head of final perseverance. Matt. xiii. 20, 21. he that heareth the word, and anon with joy receiveth it: yet hath he not root in himself, but dureth for a while." Luke viii. 13. 'which for a time believe, and in time of temptation fall way.' John vi. 66. from that time many of his disciples went back.' Acts viii. 13. ' then Simon himself believed also, and was baptized.' v. 18. when Simon saw that through the laying on of the apostles' hands,' &c. v. 21. 'thy heart is not right in the sight of God.' 1 Tim. v. 12. having damnation, because they have cast off their first faith.'

Faith in miracles is that whereby any one is endued with the power of working miracles in the name of God, or whereby he believes that another is endued 56

VOL. I.