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Observer, June 1, 72.

have a society that takes up the religious side of the question. I would like to have a society not exactly anti the State Church, but anti that Church which is a State Church now. We proclaim war to the knife if we take the basis of its catechism and much of its teaching as being its profession of faith. I have been often told by German gentlemen that come to the Tabernacle, when there has been a collection for Mr. Oncken, that I ought to be ashamed to subscribe to convert people that are as good Christians as we are. It was said, It is a most disagreeable thing,' and I have no doubt there are many in Germany that are quite as good Christians as Mr. Oncken or myself, but I believe we are taking a right course, and in the name of God we mean to go on. I want to feel the largest Christian brotherhood that a man can feel. We are one in Christ, I shall go a longer way than my brother Oncken in some respects, but I should like to feel also just as intense and as definite about the position that we take up as he could do, or any Baptist of former times. I had that end in view, and I thought I was justified in saying what I have, because it is the Baptist Home Mission for which I am asked to speak. Brethren, be of good courage, and strengthen your hearts in the Lord. Let each man sharpen his sword for conflict, and lift up his eye to tho God of heaven for new strength, for whatever may happen in politics or in the Church, we have, as Neander has told us, and as Mr. Oncken has prophesied, a future, and that future will be to God's honour. Whether it shall be to the honour of any particular one here must depend upon how faithful we are to our convictions, to our responsibilities, and to our Lord. Let us renew our brotherly covenant to-night as we meet on this annual occasion. Let us set up the great banner-" One Lord, one faith, and one baptism." (Applause.)

THE BAPTIST TRACT SOCIETY.

"In its way the speech of Dr. Angus was, to his hearers, a very satisfactory one. Firstly, he based his argument for the society on the character of the men engaged in the work. Then he argued, from the report which had been read, that the society was doing a great work in preaching the Gospel in the simplest form, in the way which would commend it most warmly to the hearts of good, old-fashioned people. In its Baptist character he saw the secret of its success. He claimed for it that, as regarded baptism, it represented the tone of primitive Christianity. They found themselves face to face with two baptismal theories. According to their Independent brethren, baptism was simply an act of dedication of children. The other was the Romanist or Ritualistic view. They occupied a middle position. They found in Scripture a great many passages showing that baptism is something more than dedication. He believed that the Romanist view of the act, as applied to proper persons, was more Scriptural than that of the Independents. The country required sound teaching on this subject. If, in doing so, their society set forth the great truths of the Gospel, then it had a double claim on their support. In the present circumstances of the Continent, it was especially desirable that they should make renewed effort; as, if they got people to accept their view on baptism, sound views of the Church and the Gospel would follow.

In effective, yet broken English, M. Dardier told of the superstitions yet existing in France, and of the good which had been done by the

Observer, June 1, 72.

distribution of tracts. Mr. Oncken, who began his religious life as a tract distributor, and who with his friends had circulated twenty-five millions of tracts, claimed not to be the father of the society-the credit of that he gave to the treasurer, E. S. Oliver, Esq.-but one of its founders. He found that the Pædo-baptists were trying to prove, what in all eternity could not be proved, that the sprinkling of infants was a Divine appointment; but he could get no Baptist tracts to circulate, and had to apply to friends in America. In Germany he saw the results of tract distribution. The powers that were and the clergy had opposed it. He reported instances in which his tract distribution had led to faith in Christ, and to evangelistic work. Forty years ago men were put in prison for tract distribution, and now he had thousands of converts. In Germany the Bible had never been a family book. These tracts had made it otherwise, and now he was free to preach all over the Fatherland. The very senator who had put him in gaol had become his friend, and the princes who had opposed him and had tried to crush him had been crushed themselves. They had circulated a million and a half copies of the Scriptures, and had one hundred churches. All that they wanted was money, and England had enough money to turn the world upside down, if God would but turn their pockets upside down. After repeating much that he had said on the previous evening, on the state of the Continent, and of the fine opening there, Mr. Oncken concluded by urging them to remember that they had a great work to do, both as regards the Continent and the colonies."

THE EDITOR'S BIBLE CLASS.

THE order of procedure in this class, with each topic, is, that a member of the class, appointed for the occasion, introduce the subject, not occu pying more than fifteen minutes. The introduction is followed by ques tions, reading of portions of Scripture bearing upon the subject, or by relevant remarks by members of the class; limited to five minutes each. The investigation continues thus:-the opportunity to speak passing round till the close of the meeting, when, if not completed, the enquiry is adjourned till the next meeting, and so on so long as needful. The topic is not then dismissed, but a member of the class is appointed to prepare a paper, containing a summary of the results of the investigation; which paper is read at the next meeting, followed by suggestions for its im provement, if deemed desirable. An arrangement is understood by which each member of the class can obtain a copy of the paper.

The topic chosen by the class, and investigated during the last three evenings, was-Repentance. The subject was introduced by John Andrews. The closing paper was read by T. Thompson, which, with little alteration, is here given.

REPENTANCE.

What is Repentance? This question has been variously answered. Some say that repentance is sorrow for sin; others that it is reformation, or amendment of life. Our investigation, however, has shown both these answers incorrect. We would rather accept the definition given by McGarvey, in his Commentary. on the Acts of Apostles, (Acts iii. 19)-" A change of mind, leading to reformation of life."

Observer, June 1, '72.

In the Authorised version of the New Testament repentance comes before us from the Greek words Metamelomai, Metanoia, Metanoeo. The Lexicons define these words thus

Merapèλoμai, to change one's judgment on past points of conduct; to change one's mind and purpose; to repent, regret.

Merȧvola, a change of mode of thought and feeling; repentance. Merȧvoew, to undergo a change in frame of mind and feeling; to repent. Falling back upon the Lexicons merely, we find both in Metamelomai and Metanoia" change of mind," and "repentance," and might translate both words by repentance, as in the authorised version. But taking into view the entire New Testament usage of these words shows that Metamelomai is not employed where repentance unto salvation is enjoined,-in fact that Metamelomai is used to denote a change of mind or purpose, without distinction as to the direction of the change, while Metanoia is appropriated to express repentance, or change of mind, goodward, Godward, and of such nature as to lead to reformation or amendment of life.

Metamelomai occurs in the New Testament six times, is never used in connexion with salvation, but expresses, in a general way, change of mind in relation to, or regret for, something past; as in Matt. xxi., 29-32, and in the case of Judas, (Matt. xxvii., 3); who it is clear, was not the subject of such a change of mind as led to reformation, but was merely so stung with remorse as to hang himself. The same word is also used twice by Paul in 2 Cor. vii., 8; which by various translators is rendered-" For though I grieved you in my letter, I do not regret it; but though I did regret it, &c." There is only one other occurrence of this word, i. e. Heb. vii., 21.

Metanoeo occurs in the New Testament thirty-two times. John the Baptist used it in calling on the Jews to repent, Matt. iii. 2. The Saviour also frequently used it, see Matt. iv., 17; xi., 20-21; xii., 41; Mark i., 15; Luke

x. 13; xi. 32; xiii. 3, 5; xv. 7-10; xvi. 30; xvii. 3-4. The Twelve used it, Mark vi., 12. Peter also employed it, Acts ii., 38; iii., 19; viii., 22. Paul used it to the same end, Acts xvii., 30; xxvi., 20; 2 Cor. xii., 21. John employs it in the same way, Rev. ii., 5, 16, 21, 22; iii., 3, 19; ix., 20-21; xvi., 9, 11.

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The noun Metanoia occurs in the New Testament twenty-four times. It is derived from the verb Metanoeô, and in each instance is used to designate a state of mind, and not the amended life resulting therefrom. See Matt. iii., 8, 11; ix., 13; Mark i., 4; ii., 17; Luke iii., 3, 8; v., 32; xv., xxiv., 47; Acts v., 31; xi., 18; xiii., 24; xix, 4; xx., 21; xxvi., 20; Rom. ii., 4; 2 Cor. vii., 9, 10; 2 Tim. ii., 25; Heb. vi., 1, 6; xii., 17; 2 Peter iii., 9.

Having thus cited every occurrence of the words in question, it remains to deduce therefrom the New Testament teaching as to repentance.

I. We may sometimes show what a thing is by showing what it is not. I therefore return to what was said at the commencement, viz. that repentance is not sorrow for sin. This might be considered as sufficiently illustrated in the case of Judas, (Matt. xxvii., 3) who, after selling his Lord for "thirty pieces of silver," and seeing him taken and condemned, changed his mind indeed, but not to reformation. No, but to regret so deep that it ended in self destruction.

But that sorrow is not repentance, is made still more clear by Acts ii. Here Peter accused the Jews with having taken Jesus by wicked hands, and slaying Him. In summing up the whole discourse, he declared that "God had made this same Jesus both Lord and Christ." Hearing this

Observer, June 1,72,

"they were pricked in their heart;" they experienced deep sorrow, for what they had done. But had they repented? No. Their sorrow led them to ask, what they should do, and Peter called upon them to repent.

But further, the matter is quite settled by 2 Cor. vii. Paul had written to the Corinthians, reproving them. His letter produced, in them, such sorrow, as at first to cause him to regret having sent it, but which, in the end, caused him joy, because they "sorrowed after a godly manner," which led to repentance. "For godly sorrow worketh repentance to salvation, not to be repented of." This led to a change in their conduct, as is seen in the next verse.

While, therefore, we see that sorrow for, or on account of, sin, is not repentance, we say with Paul, that godly sorrow worketh repentance unto salvation and, therefore, goes before and is not repentance.

II.—That such a change of mind as leads to reformation of life is necessary in order to salvation, will be seen from the following:-Peter's command (Acts ii., 38; iii., 19) clearly teaches this. They had opposed Christ during His life. Finally they took Him by "wicked hands and slew him." They were called upon to repent and obey Him.

Paul, also, (Acts xxvi., 20) called upon all to repent, and turn to God, and do works meet for repentance, i. e. answering to amendment of life. Compare also Acts xvii., 30; xx., 21; 2 Peter, 3, 9.

The persons, however, who had thus repented, were not in a saved state until they had taken the other step mentioned by the Apostle, Acts ii., 38; iii, 19, which may be regarded as the first act of amendment of life.

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We may also add that repentance is sometimes commanded to Christians and churches-2 Cor. vii., 8, 11; xii., 21; Rev. ii., 5, 22; iii., 19. pare Luke xvii., 3, 5.

"It behoved

III. The death of Christ renders repentance available. Christ to suffer, and to rise from the dead the third day, that repentance and remission of sins should be preached in his name," etc.-Luke xxiv., 46, 47. In Acts v., 31, Christ is said to have been "exalted a Prince and a Saviour, for to give repentance to Israel, and remission of sins”—i. e. -as the facts, which produce such sorrow, as leads to change of mind and life, are given by God, He is said to give repentance. His good. ness-manifest in Christ-leadeth to repentance, Rom. ii., 4. IV. We notice, in particular, two passages in which, in the order of mention, repentance precedes faith-Mark i., 15; Acts xxii., 21.—from which some have affirmed, that in fact repentance precedes faith. This, however, cannot be proved from the above, as the order of mention does not necessarily determine the order of occurrence. Were it other. wise, we might say Christ was first slain, then hanged on a tree (Acts v., 30), or that confession precedes faith, because Paul says (Rom. x., 9) "If thou shall confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved;" or, further, that sanctification precedes faith, because Paul addresses the Thessalonians as "chosen to salvation through sanctification of the Spirit and belief of the truth," 2 Thess. ii., 13. McGarvey expresses the thought thus "The purpose of the sentence in question is to state two leading topics on which he, Paul, had testified among the Ephesians, and the order in which they are mentioned was suggested by the nature of the case. all the Jews at Ephesus, and all the Gentiles who attended the synagogue worship believed in God, before Paul preached to them concerning Jesus. It was also necessary that all the heathen should learn to believe in God,

Observer, June 1, '72.

before hearing the gospel of the Son of God. Moreover, they might be induced to repent toward God, as they had all been taught they must do, before they believed that Jesus was the Son of God. Repentance toward God bringing man to an honest and candid state of mind, was a most excellent preparation for faith in Jesus Christ. This was the design of John's ministry. He prepared them for the reception of Jesus Christ, by calling them to "repentance toward God."

Let us briefly recapitulate.

In the foregoing, every occurrence of the words in question is cited, and the examination thereof gives the following results

1.-That there is a sorrow and regret on account of wrong done, which fall short of that repentance which is in order to salvation.

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2. That repentance, in order to salvation, is a change of mind, will, or purpose, Godward, eventuating in reformation.

3. That repentance unto salvation is, therefore, not sorrow for sin, nor even Godly sorrow in relation thereto, but a result of Godly sorrow. 4. Neither is repentance reformation, nor amendment of life; but the cause of these.

5. That without repentance sinners perish.

6. That it is superinduced by the goodness of God.

THE OLDEN NONCONFORMITY.*

You ask me to speak about the olden Nonconformity-where am I to begin? Our English Nonconformity has in all ages, and under all conditions, one simple test. The impossibility of believing that the English establishment of religion is anything even faintly like the institution which Christ meant to establish when He set up His visible kingdoin in the world. The English Establishment stands by itself. There is nothing like it on the face of the earth; nothing like it in some of its nobler features and forces; nothing like it, thank God, in its baser. It was a Church made for the people by their rulers, and after no pattern shown to them in the Mount-but it was made-and this is a strong side of it, and has rooted it so deeply in the very structure of English societyit was made after a constitutional fashion; the three estates of the realm, the Commons, with the Lords spiritual and temporal, combining in constitutional order to establish it, placing it under the earthly headship of the monarch, and securing to themselves the supreme authority over it to the end of its days, which is coming soon. It is the creature of the State, as no other Church is the creature of the State; but let us not be blind to the fact that this has conferred on it a national character, and mixed it up in all the movements of our national life, in a way which has been fraught with the most important consequences, both to the Church, the nation, and to those who have carried on their spiritual work outside her pale. The Church of England has been from the first a profoundly political institution. It has mixed itself up with all the interests and activities of our political life. And so far well. If there is to be an Establishment, I am free to confess that I would desire a thorough Establishment, an Establishment founded, guided, governed, as ours hsa been, by the constitutional authority in the State. Medieval Churchmen

* From an address by J. Baldwin Brown, at the Conversazione of the Congregational Union.

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