and became not only wicked himself, but the author of evil in this lower world, the Scriptures do not reveal; and it were worse than idle for us to conjecture. Neither is it possible for us to fathom the purposes for which God has seen meet to permit this worst of enemies to prevail for a season over men, and to bring them under bondage to sin. For our present argument it suffices, that the doctrines of the Bible on these mournful topics-doctrines which that book alone has fully unfolded to mankind-agree with experience, and are confirmed by fact. . SECTION IV. ON REPENTANCE AND MEDIATION. THE sentiments which men entertain on the subject of repentance are ever found to be deep and extensive, exactly in proportion to the depth and extent of their views of sin; just as our estimate of recovery from a disease, is commensurate with our notion of the virulence and danger of the disease itself. Certain it is, however, that as the Scriptures alone reveal the true character of sin and the universal sinfulness of mankind, so it is only in the Bible, that we find an adequate account of the nature and use of repentance, and a call to repent, extended, without exception, to the whole human race. "Those eighteen upon whom the tower in Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you nay; but except ye repent, ye shall all likewise perish.' God commandeth all men every where to repent. "15 66 'Repent ye, for the kingdom of heaven is at hand."6 Repentance, according to the account given of it in Scripture, consists of two parts which though distinct are indissolubly connectedsorrow for past sin, and such a change of mind, as leads to newness of life. And on both these do the sacred writers insist, as essential to the Christian character and acceptable to God our father. "Cleanse your hands ye sinners, and purify your hearts ye doubleminded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness; humble yourselves in the sight of the Lord and he shall lift you "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.' "8 What could be more gracious than the following exhortation and promise addressed to a corrupt and rebellious people?-" Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to up." 4 Luke xiii, 4, 5. 5 Acts xvii, 30. do well, &c. . . Come now and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow, and though they be red like crimson, they shall be as wool."9 The passages which have now been selected and which are sufficient to serve the purpose of examples, are few from among a multitude; for the whole tenor of Scripture-the united voice of prophets, apostles, and our Lord himself-calls on a guilty and degenerate world to repent of transgression and return to God. No man, therefore, who imbibes the spirit of Christianity can refuse to allow that repentance is good in itself; that it is well pleasing to our Heavenly Father; and that it forms an indispensable link in that chain which alone can terminate in the salvation of man. These are points, on which all who appeal to the Scriptures as the test of their opinions, are generally found to agree, and certainly there are no persons who more warmly insist upon them, than those who entertain orthodox views of evangelical religion. But the question for our consideration is this-Would repentance be of any avail for our reconciliation to God, and for our eternal salvation, without a Mediator? This question our Lord has most impressively answered in the negative" I am the way, the truth, and the life, no man cometh unto the Father, but by me." No wonder then, that he called upon a sinful generation, not only to repent, 1 9 Isa, i, 16-18. 1 John xiv, 6. but to "believe the gospel." "2 No wonder that Paul also, both in his public and private ministry, and to Jews as well as Greeks, testified at once "repentance towards God and faith towards our Lord Jesus Christ."3 1 But the Scriptures go further. While they class repentance towards God, and faith in the Mediator together, and uphold them to our view as inseparable in the work of salvation, they clearly show that the free mercy of God in Christ Jesus, is the sole procuring cause of our redemption here, and of our eternal happiness hereafter. Contrition for past sin, a change of heart, amendment of life, and even faith itself which lies at the root of them, are severally the effects of the grace of God, and are necessary to our present and eternal welfare; but the cause of that welfare-the fountain of all our hopes-is the love of our Heavenly Father, flowing through a crucified Redeemer. "God was in Christ reconciling the world unto himself; not imputing their trespasses unto them."4 "This is the record, that God hath given to us eternal life, and this life is in his Son."5 The notion that repentance has any inherent efficacy by which it procures the forgiveness of sin, and the salvation of the sinner, is opposed to the whole scope of Scripture. The Bible declares that "he who committeth sin is of the devil;" and that in order to escape from its penal consequences, 2 Mark i, 15. 3 Acts xx, 21. we must place our reliance not on any work of ours, or on any condition of our minds, but solely on the Mediator, whom God in his free mercy has appointed to "destroy the works of the devil."6 The promise of this deliverer was made to our first parents almost immediately after their fall; "The seed of the woman" said Jehovah to the serpent, "shall bruise thy head, and thou shalt bruise his heel."7 Here it is obscurely indicated, that the Messiah was to be incarnate, to suffer, and to conquer-points which are severally developed in the series of prophecies by which this original promise was succeeded. In these, the Messiah is held out to view in the character of a Saviour, divine and yet human in his nature, who should mediate between God and his people-a mighty Prince, to be born of the seed of David, who should undergo great affliction, and in whom the righteousness of God for the salvation of the world, should be fully manifested. His vicarious sufferings more especially, are described by the prophet Isaiah with the utmost precision. "Surely he hath borne our griefs and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, we have turned 61 John iii, 8. 7 Gen. iii, 15. |