"this is the record which God hath given of his Son, that God hath given us eternal life, and this life is in his Son." Agreeably to the connected reasoning of the apostle John, a disbelief of the record or testimony of eternal life "makes God a liar ;" but this it could not do, were not the unbeliever interested in eternal life. For the same reason, the unbeliever would suffer no condemnation as the consequence of his unbelief. This derives both its character and its effects from the faithfulness of him, who brings the testimony to our minds, and from the certainty of the facts to which he bears witness.

I know not as our views of evangelical repentance are substantially different from those of other christians. We conceive of repentance as commencing with a "godly sorrow for sin," and terminating in "newness of life," or in holiness of heart and practice. But repentance as well as faith, we understand to be instruments, not causes, of divine favor.-They are means of grace. But previous to repentance, and during the process, the subject is a child of God, however unworthy the relation he has conducted. Indeed the moral turpitude of his conduct arises from this relation. As a child, he enstranged himself from his father's house; as a child, his departure was a subject of sorrow to those who still loved him, and desired his restoration; as a child he re. turns, is received, and clothed in sumptuous attire, and fed on the richest viands. These circumstances form a beautiful and instructive part of the affecting parable of the prodigal. The kind and affectionate attentions of the father were the evidences, not the causes, of paternal regard. They were the recognition of the relation which the father was desirous to offer, as the son's return was the expression of his deep sense of his filial connexion with his parent, and his confidence in his for. giveness and favor. If it be said that repentance rein

states us in the favor of God, we are unwilling to subscribe to the declaration, except in this sense: repentance places the subject in a condition better to feel and enjoy the favor of God, than while he pursues "lying vanities." The love of God to such as have not repented must be supposed, or we shall be unable to account for his calling them to repentance, or receiving them when they return.

These remarks lead to the consideration of another topic, which holds so intimate a connexion with the preceding, that our observations in relation to the latter will be much the same, as those which properly apply to the former.-That we must be converted; that we must be "turned from darkness to light, and from the power of satan to God," is acknowledged to be a doctrine contained in, and having the sanction of the holy scriptures. This doctrine is founded on the fact, that no man can be happy, while he is the enemy of God, or is in a state of opposition to his will. Holiness alone can promote and secure human felicity. Consequently, no man can enjoy rational happiness while he is unreconciled to God. The goodness which we ascribe to Deity,. does not consist in his allowing his creatures to indulge in sinful habits, and thus securing their moral welfare. Such an arrangement would be utterly inconsistent with the general plan of the Divine administration; it would oppose other important parts of the economy of Heaven. Besides, the salvation, that the gospel announces, is a salvation from sin; and in this view only, is it a salvation from the consequences of sin. We therefore conceive, that we are justified in considering conversion and salvation, as terms nearly synonymous. In proportion as we are delivered from the dominion of sin, are made willing subjects of the government of Jesus Christ, and humbly and cheerfully submit to the laws of his kingdom, we experience the truth of the assertion, "he shall save his people FROM their sins."

But does a renovation of moral character alter the feelings of the Divine Being towards his creatures? So far from this, a renovation of moral character is the way in which God expresses to his children the fulness of his parental affection. Does conversion affect or change any purpose of the Infinite Mind concerning man? Conversion is the means, or instrument, by which the purpose of God is carried forward, and perfected. Does regeneration secure the exercise of the love of God to the regenerated? It is the fruit or effect of his love, which could be in no way so illustriously exhibited, as in the reformation of the subject; and the consequence must not be confounded with, or put in place of the cause. Indeed, it may be said with great propriety, that, altho conversion is not the procuring cause of the love of God to sinful men, it is the medium through which he communicates to them the highest favors, and the richest blessings: it is the means by which they receive and enjoy his supreme affection, "whose loving kindness is better than life."

That these statements agree with the sense of the scriptures, in those passages which describe the nature of conversion, appears to us very evident. We know it is argued, that regeneration makes the subjects of it the sons of God, and of consequence, entitles them to the heavenly inheritance. We grant, that alienated beings become, by virtue of their conversion, the sons of God in a sense in which they could not previously sustain that relation. Their taking the filial character is an act, that results from the exercise of new feelings, new and more correct views; and they become sons of God, in their own apprehension, by believing the truth. It is said of Jesus Christ, "he came unto his own, and his own received him not ;" those who rejected the Savior were his own, in virtue of a relation that existed independently of their new birth. "But as many as received

him, to them gave he power to become the sons of God, even to them that believe on his name." Faith associated those believers with Christ, discovered their sonship and heirship, and thus brought them into a new relation, which, while it increased their felicity, enlarged the sphere of their duty. The apostle conveys the same idea: "the spirit is the earnest" or pledge "of our inheritance ;" and "because ye are sons, God hath sent the spirit of his Son into your hearts, whereby ye cry, Abba Father."

Fifthly. Our opponents allege, that the doctrine we advocate is an innovation upon the doctrines and order of other Christian communities. This charge will require but little to be said by way of reply. There can be no doubt but those, who brought Paul before Agrippa, considered him an innovator; indeed, much of the history of the apostle shows that his opposers acted with reference to the disorder which they alleged his new doctrine had introduced. The cry of innovation, therefore, is not new. No improvement in science has often been attempted, or even proposed, but a tumult has been raised, because the proposed improvement was to effect a change in the habits of thinking and reasoning which had for ages been thought correct. In religious concerns, the case is still worse. Religious persons have always professed to believe that God had yet more light to break forth out of his holy word; but when such light has begun to dawn, it has alarmed professors; it has excited opposition, and too often called forth the worst of passions. The exclamation has been, "They who have turned the world upside down, have come hither; they break up the foundations of many generations." The charge has been brought and repeated so often, that we are not to wonder if it has ceased to be terrific.

We are willing to admit, that innovations are usually attended with a degree of evil, that they are not, for their own sake, desirable; and further, we allow that every innovation is not an improvement. But while we concede all this, we are convinced by reason, history, and experience, that if the fear of the partial and temporary evils which accompany all changes and revolutions in the religious world, had been allowed to deter enlightened men from mental efforts to extend the range of thought, and excite the human mind to advance in knowledge, the world would now be involved in the grossest ignorance; "darkness would cover the earth, and gross darkness the people." The possibility of reasoning incorrectly, and the certain inconveniences and evils that will, for a time, attend all exertions to improve the mental and moral condition of man, ought not check inquiry, nor obstruct the course of honest investigation. Shall we never walk, because we may fall? or shall we move in shackles, for fear we should step too far? The success which has always attended all good exertions to promote improvement, has more than balanced all the evils that have been so much deplored. The reformation, effected by Luther and others, produced great troubles; it was the cause of many temporary evils; yet who does not venerate the characters of the agents in that good work? The argument against innovation proves too much. If it proves any thing, it leads to the conclusion, that all reformers ought to have been quiet, and have made no attempts to enlighten or improve the world, as such attempts would produce disorder in christian communities, and subvert the existing religious establishments.

Besides, the doctrine announced by Jesus and his disciples was an innovation on all the false religions that then prevailed. The absurd mythology of the heathens, and the doctrines of the rabbis, by which they