with our own situation, which must necessarily be connected with mournful and painful feelings.1 Luke 18:13. Ps. 51: 19. Jer. 31:19. James 4:9. But as we are to be saved, not by any merit of our own, but on account of the sufferings of the Redeemer, this sorrow for sin could not be necessary for its own sake, or for the purpose that man might be punished at least with the painful sense of his sins, and thus make some satisfaction for them. But it is the unavoidable consequence of an accurate knowledge of ourselves, which is essentially necessary to the existence of a true conversion, of joy for pardoned sin (James 4:10), and of a genuine and salutary faith (Rom. 4:5 -9). In the passages 1 John 1:8 &c. Jer. 2:35. 3:13. Ps. 32:5.51:5 &c, the proposition is plainly taught, that those only who are conscious of their sins, can obtain pardon. From these considerations it is evident, that no general standard can be settled which shall be applicable to every individual, either for the exact measure to which his sorrow for sin must rise, or for the degree in which those painful feelings must be outwardly manifested. The penitential sorrow of different individuals may be genuine, though there may be a diversity, both in the degree of the feelings themselves, and in the manner of manifesting them; provided, their sorrow be the result of sincere and earnest conviction of their sins, and detestation of them.

III. This conviction of sin and sorrow for it, are essentially necessary. Gal. 3:24. Luke 18:13. 25:17-20. If, like the Pharisee of old (Luke 18: 11, 9), we depend on our own morality (ιδιαν δικαιοσυνην Rom. 10: 3.), and consequently do not acknowledge our guilt, and the righteousness appointed by God; we reject the doctrine of the free grace [pardon] of God,2 and therefore shall not obtain the pardon of our sins. It is a just sense of his guilt and misery, which awakens in man the desire for the divine favour: "The publican standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast saying, God be merciful to me a sinner." The law, from which we derive a knowledge of sin (Rom. 3: 20), and the knowledge of sin itself, lead us to Christ. And the sinner, finding that he cannot depend upon his own merits, now gladly accepts salvation through faith (reliance on Jesus), and having thus learned the great value of the doctrine of salvation through grace, he embraces it in the most conscientious manner, and frames his life according to its dictates. And a renewal of those painful feelings in the various stages of the christian course, has a tendency to preserve and exalt our faith, and the grateful recollection of the free and gracious mercy of God. Acts 9: 9, 11, 19. Thus Paul's gratitude to God and Christ is renewed in the most lively manner, by the recollection of his former unworthiness. It is this recollection of the past days of his life, which explains the ardour of feeling which he displays when speaking of the pardon of the sinner for Christ's sake, and of his office as messenger of this salvation. 1 Tim. 1:12-16.1 Cor. 15:8-18.7

1 Rom. 10: 3, being ignorant of God's righteousness. See the work on the Design of Christ's death, p. 554.

2 Rom. 10: 3, τη δικαιοσυνη του θεου ουχ ̓ ὑπεταγησαν. δικαιοσυνη ευαγγελιον, ν. 16 (λογος δικαιοσύνης). Dissert. de sensu vocis δικαιος, note 95.

IV. Godly sorrow worketh reformation. Luke 15: 1719. comp. v. 7:10. 2 Cor. 7:9, 10.

V. The prodigal son applies with confidence to his father, Luke 15: 18-20.

VI. A sorrrow for sin which is accompanied by a despair of salvation, has a prejudicial influence; for a despair of success will naturally destroy all courage to attempt a reformation, as we see in the example of Judas, Matth. 27: 4.1 And the false impression, that even those who entertain a reverence for God nevertheless cannot regain his favour, sometimes degenerates into the most criminal levity and neglect of every duty.2

VII. Rom. 6: 2, 6, 11. 1 Pet. 3:21. 4:2. Compare

§ 121.

Connexion between obedience to the commands of Christ, and a reliance on his merits.

Finally, our reliance on the merits of Christ (John 3: 14-16.) as the ground of our justification [pardon], is founded (1) on a belief in his divine authority (v. 11-13) and in the divine attributes (2); in short, it is based upon a faith which is most intimately connected with a desire for holiness a "carefulness to maintain good works" (Tit. 3: 8). For, this faith is necessarily connected with obedience (3) to all the instructions of Christ, or to the Gospel taken in its widest sense (4). It is connected with obedience not only to the glad tidings of the pardon of our sins and the consequent salvation (the Gospel in its more confined latitude) (5), but involves also obedience to the law of Christ (6).

ILLUSTRATIONS.

I. No one can receive the instructions of Jesus and his apostles in reference to the design of the Saviour's death, with entire sincerity of heart, who does not receive Jesus and his apostles as divine messengers,1 and has not entire confidence in the veracity of God (§ 6. Ill. 10.) (§ 27); nay, who does not believe the supreme dignity of the person of Jesus. And every one who entertains these high ideas of the person of Jesus Christ, must also necessarily attribute divine authority to all his doctrines and also to those taught by his apostles. § 82. Illust. 7.

II. Faith in Christ implies a belief in the divine attributes. Rom. 4: 20 compared with 23. These passages refer to faith in the divine promises; and 1 John 5: 10, to a belief in the veracity of God. In Acts 16:34 compared with v. 31, "to believe in Christ" is interchanged with the phrase, "to believe in God."

III. Every individual who sincerely believes in Christ and his apostles, does, even by this belief, glorify God. Thus Abraham, as he " staggered not (at the promise of God) through unbelief, but was strong in faith, gave glory to God;"1 and John tells us "he that receives his testimony, hath set his seal that God is true." For, it is his reverence for the infallibility and other attributes of God (e. g. power Rom. 4: 21) on which the divine veracity and immutability are founded ($ 26), which induces him to give his assent to the divine doctrines of Christ and his apostles. And as it is the duty of those to whom the doctrines of Christ are published, to glorify God by faith in these doctrines, and as these doctrines expressly require men thus to glorify God, it is evident that this belief, by virtue of which we do not resist these doctrines, but yield obedience to them, is itself an obedience to the will and instructions of God.5 But if we cordially acquiesce in those doctrines which refer to ourselves, our acquiescence cannot be a mere cold, indifferent assent ($119). Some of the doctrines announce joyful events and promises, whilst others present to our view a picture of our