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and is most tenaciously retained by all them, who make the very life of repentance to run into corporal austerities (like the juice of luxuriant trees into irregular suckers and excrescences), which therefore, by way of eminency, they call 'penances; for they suppose the word, in its very nature and institution, to signify something that is punitive, and afflictive. So Hugo: "Pœnitentia quasi punientia, quòd per eam homo in se puniat, quòd malè admisit.” Much like that of Scotus: "Pœnitentia quasi pœnæ tenentia ;" which they both learned from St. Austiny; "Poenitere est idem quod rei commissæ aliquem pudere ac pigere, ita ut pœnitet sit idem quod pœna tenet." This sense of the word prevailed long, and therefore some that would speak exactly, observing that the duty of repentance did principally consist in the amendment of our lives, were forced to use the word resipiscentia,' which better renders the Greek μETávola. So Lactantius expressly: "Græci melius et significantiùs μSTávolav dicunt: quam Latinè possumus resipiscentiam' dicere. Resipiscit enim, ac mentem suam quasi ab insania recipit, quem errare piget, castigatque seipsum dementiæ, et confirmat animum suum ad rectiùs vivendum :" "He truly repents who recovers his mind from folly, and chastising his error, and grieving for his madness, strengthens his purposes to better living"."

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7. Either of the words will serve the turn. Poenitentia,' or penance,' is the old Latin word; resipiscentia' is the new one, but very expressive and significant: and it is indifferent which be used, if men had not a design upon one, which cannot prudently be effected by it. But such is the force of words, especially when men choose and affect one particularly, and studiously reject another, which is apt to signify the same thing, that, in the Greek church, because their words for repentance' did imply only or principally a change of life,' they usually describe repentance' in that formality; but the later Latins practise and discourse to other purposes; and the college of Rheims render μετα VOETTE, word for word after their vulgar Latin; agite pœnitentiam,' do penance;' which is so absurd a reddition, that their interest and design are more apparent than their skill in grammar, or their ingenuity. It is much, very much better, which we learn from a wise heathen, who gives such

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* Lib. 3. de Myste. Eccles. y Solil.ca 19. z Lib. 6. c. 24.

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an account both of the words and thing, as might not misbecome the best instructed Christian, so far as concerns the nature and morality of the duty: his words are excellent words, and therefore I shall transcribe them. Διὸ πειρᾶσθαι δεῖ μάλιστα μὲν μὴ ἁμαρτάνειν ἁμαρτόντας δὲ σπεύδειν, ὡς ἐπὶ ἰατρικὴν τῆς πονηρίας τὴν δίκην, ἐπανορθουμένους τὴν ἀβουλίαν τῇ κρείττονι βοηθείᾳ· ἐπεὶ γὰρ τοῦ εἶναι ἀγαθοὶ ἐκπεπτώκαμεν, τοῦ γίνεσθαι γοῦν ἀντιλαμβανόμεθα μεταμελείᾳ εὐγνώμονι, τὴν θείαν ἐπανόρθωσιν εἰσδεχόμενοι. Ἡ δὲ μετάνοια αὕτη φιλοσοφίας ἀρχὴ γίνεται, καὶ τῶν ἀνοήτων ἔργων τε καὶ λόγων φυγὴ, καὶ τῆς ἀμετακλήτου ζωῆς ἡ πρώτη παραστ κενή 2. "We ought principally to take care that we do not sin; but if we be overtaken, then to make diligent haste to return to justice or righteousness as the cure of our wickedness; that we may amend our evil counsels or wills, by the help of a better. For when we are fallen from goodness, we receive or recover it again μεταμελείᾳ εὐγνώμονι, by a wise or well-principled penitential sorrow, admitting a divine correction. H de MeTavola avτn, but repentance itself is the beginning of wisdom, a flying from foolish words and deeds, and the first institution of a life not to be repented of." Where, besides the definition of repentance and a most perfect description of its nature and intention, he with some curiosity differences the two Greek words; making utaμérɛia to be but the beginning of μETávola: sorrow' from the beginning of repentance;' and both together the reformation of the old, and the institution of a new life.

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8. But to quit the words from being the subject matter of a quarrel, it is observable that the Latin word pœnitentia,' does really signify (by use I mean and custom) as much as the Greek METάvoia, and is expressive of the whole duty of repentance; and although it implies that sorrow and grief, which are the natural inlet of reformation of our lives, and the consequent of our shame and sin, yet it also does signify correction and amendment, which are the formality and essence of repentance; and therefore Erasmus more warily, and in imitation of the old Latins, says, that pœnitere' is from 'pone tenere,' 'quod est posterius consilium capere;' to be wiser the next time; to choose again, and choose better; and

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so A. Gellius defines it: "Poenitere, tum dicere solemus, cum quæ ipsi fecimus, aut quæ de nostrâ voluntate nostroque consilio facta sunt, ea nobis pòst incipiunt displicere, sententiamque in iis nostram demutamus:" "To repent is, when those things which we have done, displease us, and we change our minds."-So that here is both a displeasure' and a 'change;' a displeasure and sorrow for the evil, and a change to better. And there ought to be no scruple in this; for by the first sorrow of a penitent man, is meant nothing else but the first act of eschewing evil: which whether it be by grief alone, or by fear, or by hope, or by all these, it is not without some trouble of mind, and displeasure; for if it were still in all senses a pleasure to go on, they would never return back. And therefore to suppose repentance without displeasure, is to suppose a change of mind without alteration, or a taking a new course without disliking the old. But then to suppose any other sorrow naturally necessary, than this which naturally is included in the change, is to affirm that to be true which experience tells us is not true: and it is to place self-affliction and punition at the head, which is to be looked for in the retinue of repentance; to make the daughter to be before the mother, and the fruit to be kept in the root, not to grow upon the branches. But the Latin words can no way determine any thing of question in this article; and the Greek words are used promiscuously; and when they are distinguished, they differ but as the more and less perfect, as the beginning of repentance and the progress of perfection; according to that saying; Pœnitentia erroris magnus gradus est ad resipiscentiam," "To acknowledge and be sorry for our sin, is a great step to repentance;"-and both together signify all that piety, that change, and holiness, which are the duty of the new man, of the returning sinner: and we can best learn it by the words of him that revealed and gave this to all his servants: even of the Holy grace Jesus speaking to St. Paul at his conversion; from whose blessed words, together with those of St. Paul in his narrative of that story, we may draw this more perfect description. To repent is to "turn from darkness to light, from the power of Satan unto God, doing works worthy of amendment of life, for the forgiveness of sins, that we may receive inheritb Noct. Att. lib. 17. c. 1. c Acts, xxvi. 18. 20.

ance among them that are sanctified by faith in Christ Je

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9. Upon this account, the parts of repentance are two; 1. " Leaving our sins:' which is properly repentance from dead works. And, 2. Doing holy actions' in the remaining portion of our days: "actions meet for repentance;” so the Baptist called them. This is in Scripture, by way of propriety, called repentance; uerάvoia, so the Baptist used it; distinguishing repentance from its fruits: that is, from such significations, exercises, and prosecutions, of this change, as are apt to represent, and to effect it more and more; such as are confession, weeping, self-afflictions, alms, and the like. So St. Paul, using the same words before King Agrippa. But by way of synecdoche, not only the fruits and consequent expressions, but the beginning-sorrow also is signified by the same word: and all are under the same commandment, though with different degrees of necessity and expression; of which I shall afterward give account. Here I only account concerning the essential and constituent parts and definition of repentance.

10. All the whole duty of repentance, and every of its parts, is sometimes called conversion. Thus godly sorrow is a conversion or change: and upon that account St. James! calls upon sinners; "Be afflicted, and mourn, and weep, let your laughter be turned into mourning, and your joy into weeping." This is the first change of our affections, which is attended with a change of our judgment: when we do no longer admire the false beauties of sin; but judge righteously concerning it. And of this the prophet Jeremys gives testimony; "Surely, after that I was turned, I repented.” And by this word the Hebrews express the duty; which the LXX. indifferently render by μετάνοια and μεταμέλεια, and is best rendered conversion.' And then follows the conversion of the whole man, body and soul, mind and spirit; all are set in opposition against sin, and apply themselves to the service of God, and conformity to Jesus.

d Matt. iii. 8.

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e Acts, xxvi. 20. f James, iv. 8 Jer. xxxi. 19.

SECTION II.

Of Repentance in general; or Conversion.

1. REPENTANCE' and 'faith' in Scriptures signify sometimes more generally; and, in the federal sense, are used for all that state of grace and favour, which the holy Jesus revealed, and brought into the world. They both signify the Gospel: for the whole Gospel is nothing else but that glad tidings which Christ brought to all mankind, that the covenant of works, or exact measures, should not now be exacted, but men should be saved by second thoughts, that is, by repentance and amendment of life, through faith in the Lord Jesus. That is, if we become his disciples (for that is the condition of the covenant), we shall find mercy, our sins shall be blotted out, and we shall be saved if we obey heartily and diligently, though not exactly. This becoming his disciples, is called 'faith;' that is, coming to him, believing him, hoping in him, obeying him; and consequent to this is, that we are admitted to repentance, that is, to the pardon of our sins. "For him hath God exalted on his right hand, to be a Prince and a Saviour δοῦναι μετάνοιαν καὶ apon aμaρriaν, to give repentance and remission of sins"," This is the sum total of the Gospel. That we have leave to repent, supposes that God will pardon what is past. But then that we have leave to repent, supposes us also highly bound to it. It is in mere pity to our infirmities, our needs, and our miseries, that we have leave to do it: and this is given to mankind by faith in Jesus Christ, that is, by becoming his disciples; for he hath power to pardon sins, and to take them away, and to cleanse us from all unrighteousness,' viz., which we have committed. That is that which all the world did need, and longed for; it was the xpuñтòv àãò tãv alwvwv, the hidden mystery from all ages, but revealed in Christ;" whose blood (as St. Clement expresses it) avтi T κόσμῳ μετανοίας χάριν ὑπήνεγκεν, " brought to all the world the grace of repentance."

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2. This is the Gospel.-For the Gospel is nothing else but faith and repentance. The Gospel is called 'faith' by St. Paul, apo TOU EXE THY Wίor, "before that faith came,

h Acts, v. 31.

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