Repentance (-"!, utravoia) signifies a change of the mind from a rebellious and disaffected state to that submission ami thorough separation from iniquity by which converted sinners are distinguished (Matt, iii, 2 8). Repentance is sometimes used generally for a mere change of sentiment, and an earnest wishing that something were undone thai has been dune. In a sense analogous to this God himself is said to repent; but this can only he understood of his altering his conduct towards his creatures, either in the bestowing of good pr infliction of evil — which change in the divine con- duct is founded on a change in his creatures; and thus, Bpeaking alter the manner of men, God is said to repent. In this generic sense also Esau '-found no place of re- pentance, though he sought it carefully with tears;" thai i>. lie could not move his father Isaac to repent of what he had done, or to recall the blessing from Jacob and confer it on himself (Ileh. xii, 17; Rom. xi, 29; 2 Cor. vii. 10). There are various kinds of repentance, as (I) a natural repentance, or what is merely the effect ol natural conscience; (2) a national repentance, such as the dews in Babylon were called unto, to which tem- poral blessings were promised (Ezek. xviii. 30) ; (3) an external repentance, or an outward humiliation for sin, as in the case of Ahab; (4) a hypocritical repentance. as represented in Ephraira (Hos. vii, 16) ; (5) a legal re- pentance, which is a mere work of the law and the ef- fect of convictions of sin by it, which in time wear oil' and c.mie to nothing; (6) an evangelical repentance, which consists in conviction of Bin, accompanied by sor- row for it, confession of it. hatred to il. and renunciation of ii. A legal and an evangelical repentance are distin- guished thus: l. A legal repentance (lows only from a sense of danger and fear of wrath, hut an evangelical repentance produces a true mourning for sin and an earnest desire of deliverance from it. 2. A legal repent- ance flows from unbelief, hut evangelical is always the fruil and consequence of a savin- faith. :'.. A legal re- pentance consists of an aversion to God and to his holy law. hut an evangelical flows from love to both. ■l. A legal repenta dinarily flows from discourage- ment and despondency, hut evangelical from encourag- ing hope. 5. A legal repentance is temporary, bul evan- gelical is the daily exercise of the true Christian. 6. A legal repentance does ai most produce only a partial and external reformation, hut an evangelical is a total of heart and life. The author as well as object of true repentance is God (Acts v, 31). The subjects of il are sinners, since none hut those who have sinned can repent. The means of repentance is the Word and the
minister- of it; yel soraeti a private consideration,
sanctified afflictions, conversation, etc., have been the instruments of repentance. The blessings connected with repentance are pardon, peace, and everlasting life (xi. 18 . The time of repentance is the present hie (Isa. lv. '■: I. cles. ix, 50). The evidences of repentance are faith, humility, prayer, and obedience (Zech. xii, l"'. The necessity of repentance appears evident from the evil of sin; ii,,. misery it involves us in here; the com- mands given ii- to repent in God's Word; the promises made to the penitent ; and the absolute incapability of enjoying God here oi hereafter without it, SeeDickin- Bon, Letters, let. '■'; Owen, On the I30M Psalm; Gill, Body of Divinity, s. v. " Repentance;" Ridgley, Body <;/' Divinity, quest. 76; Da vies, Sermons, vol. iii'. serm. 44; nons, serm. 1; Whiictield. Sermons ; Saurin,
Sermons (Robinson's transL), voL iii; Scott, Treatiseon Repentance. See Penance'; Penitence,
Repentinae, a term for 8tah holidays.
Repetition. ( lui Lord in his sermon on the Mount (Matt, vi, 7 ') cautions his followers againsl using rain repetitions (/JarroXoyfai) in prayer. See Peayer, Forms of. It is well to distinguish that this is not di- rected againsl simple repetitions, which may often arise in the fervor .and urgency of earnest supplication, but
against the vain repetitions of such as think, whether in theory or practice, ••that they shall he heard for their much speaking." The idea that a prevailing merit was attached to much Bpeaking in prayer with multitudi- nous repetitions has been, and is. found in mosl of the false systems of religion. Perhaps we find it among Baal's worshippers, who "called upon the name of Baal from morning to noon. Baying, 0 Baal, hear us!" (1 Kings xviii. I'd). The practice was certainly common among the classical heathen, and is noticed by some of their more serious writers with disapprobation and laughed at by their satirists. If we may judge by the hymns of Homer, Orpheus, ami Callimachus, we may suppose thai the pagan prayers were so stuffed up with synonymous epithets and prerogatives of the Deity as to be justly liable to the censure of "vain repetitions." The Jews adopted this and other bad practices, inso- much that it was one of their maxims, " He that multi- plies prayer shall he heard." The same idea was incul- cated with much earnestness by Mohammed, and is at this day exhibited in full force among his followers. Witness the following from the Mishat-ul- Masabih : "The prophet said, Shall I not teach you an act by which you may attain the greatness of those who have gone before you, ami by which you shall precede your posterity, excepting those who do as you do? Then they said, Instruct us, () prophet of God. He said, Re- peat after every prayer Subkan Allah! |(> most pure God! ] eleven times, and I llaho acb /■ j God is very great |