TheOfficeandWorkoftheHolySpirit

byJamesBuchanan

TableofContents

TheSpirit'sWorkintheConversionofSinnersI.TheNecessityofaGreatSpiritualChangeII.GeneralViewoftheAgencyoftheSpiritIII.GeneralViewoftheProcessofaSinner'sConversion.IV.TheWorkoftheSpiritinEnlighteningtheMindV.TheWorkoftheSpiritinConvincingtheConscienceVI.TheWorkoftheSpiritinRenewingtheHeartYIITheResultoftheSpirit'sWorkinConversionVIII.TheRegenerationofInfants

IllustrativeCasesIXThePhilippianGaoler:Acts16.19-34X.TheDyingMalefactor:Luke23.32-43XI.Paul:Acts9.1-22XII.TheEthiopianTreasurer:Acts8:26-40XIII.Cornelius:Acts10IXXLydia:Acts16.13-15XX.Timothy:2Timothy3:14,15XXI.ConversionsatPentecost:Acts2XXII.Revivals:Acts2:17,18

TheWorkoftheSpiritintheEdificationofHisPeopleXXIII.TheWorkoftheSpiritastheSpiritofHolinesXXIV.TheWorkoftheSpiritastheSpiritofAdoptionXXV.TheWorkoftheSpiritastheSpiritofPrayerXXVI.TheWorkoftheSpiritastheComforter

THESPIRIT'SWORKINTHECONVERSIONOFSINNERS

I.TheNecessityofaGreatSpiritualChange

WEhave a very solemn statement on this subject from the lips ofOnewhose personal character, as well as his official authority, may wellimpressourmindswithaconvictionofitscertainandinfallibletruth.ItcomestousfromthelipsofJesus-thatsameJesuswhoistheSaviour-theonlySaviourofsinners;whopitiedusinourlostestate,andenteredintoacovenantwithGodonourbehalf,andengagedinhisownpersontorender the price of our redemption; and left the throne of heaven, andappearedasamanonearth-amanofsorrowsandacquaintedwithgrief,andbecameobedientuntodeath,eventhedeathofthecross;thatsameJesuswho afterwards ascended up into heaven, and sat downwith hisFatheronhisthrone-towhomallpowerisgiveninheavenandonearth,who, asmediatorial King, is now carrying on the administration of theschemeofgrace,andwillerelongcomeinthecloudsofheaventojudgethequickandthedead;-thatsameJesusdeclares,andthat,too,withthesolemnityofamostemphaticasseveration,'Verily,verily,Isayuntothee,Exceptamanbebornagain,'orbornfromabove,0'hecannotenterintothekingdomofGod.'Andcanwecontemplatethecharacterofhimwhospeaks,andhisofficialauthority,whetherastheSaviourorasthejudgeofmen;canweconsiderhisloveforoursouls,andhisearnestdesirefortheir salvation his perfect knowledge of the plan of grace and of everyprovisionwhichitcontains,andhisdivinecommissiontodeclarethewillofGod,andtodecidethecaseofeverysoulatthelastday,withoutfeelingthat theverybenevolenceofhis character, andhis almightypowerasaSaviour,impartatremendousforcetohiswords,when'hethatistrue,hethat hath the key of David, he that openeth and noman shutteth, andshuttethandnomanopeneth',declaresthatthedoorofheavenisbarredagainst every unregenerateman, and that, notwithstanding all that he

sufferedonthecross,hewillhimselfdecidewhenhetakeshisseatonthethrone, that 'exceptamanbebornagain,hecannotsee thekingdomofGod'?

InregardtothenatureofthatchangewhichmustbewroughtonasinnerbeforehecanseethekingdomofGod,Ishallonlyobserveatpresentthatitisaspiritualone,spiritualinrespectaliketoitssubject,itsauthor,andthemeansbywhichitisaccomplished:itiswroughtonthesoulofmanbytheWordandSpiritofGod.Thesoulisthesubjectofthischange;itisnotanexternalreformmerely,butaninternalandspiritualrenovation,achangeofmindandheart,takingeffectontheunderstanding,whenitisenlightened,ontheconscience,whenitisconvinced,onthewill,whenitissubdued,ontheaffections,whentheyarerefinedandpurified,onthewholeman,when 'he is transformedby the renewingof hismind,' and'createdanewinChristJesusuntogoodworks;'sothatheissaidtobe'anew creature, in whom old things have passed away, all things havebecomenew.'TheSpiritofGodis theauthorofthischange;the soul isbornagainonlywhenit is 'bornof theSpirit,' for 'thatwhich isbornofthefleshisflesh,andthatwhichisbornoftheSpiritisspirit.'Itbelongstohim to enlighten thedarkenedunderstanding, by shining into it andgiving it the light of the knowledge of the glory of God; to awaken theslumberingconscience,byconvincing itofsin; tosubdueourrebelliouswills,by'makingusawillingpeopleinthedayofhispower';'totakeawaythehardandstonyheartsoutofourflesh,andgiveusheartsofflesh;'torefineandsanctifyouraffections;andto'workinusallthegoodpleasureof his goodness, and the work of faith with power.' And this spiritualchangeiswroughtbyspiritualmeans,fortheWordofGod,orthetruthcontainedintheWord,istheinstrumentbywhichtheSpiritacts.'Weareborn again, not of corruptible seed, but of incorruptible, even by theWord of God, which liveth and abideth for ever;' and we are saved'throughsanctificationoftheSpirit,andbeliefofthetruth.'

Thischangeisoftenprecededbyaprocessofinstructionandconviction,and is always followed by a progressive course of sanctification; but itproperly consists in our beingmadewilling to complywith theGospelcall,byembracingChristforsalvation,andsurrenderingourselvesuptohimtobetaught,andpardoned,andgoverned,accordingtohisrevealed

will;andassoonasitisaccomplishedintheexperienceofanysinner,hiswholerelationtoGod,hisprospects foreternity,hisviewsand feelings,hisprevailingdispositionsandhabits,aretotallychanged;insomuchthathewhoformerlysatindarknessisintroducedintomarvellouslight;-hewhowasatadistancefromGodisbroughtnigh;-hewhowasinastateofenmity is translated into a state of peace; - he who was exposed to asentenceofcondemnationisforgivenandaccepted;-hewhowaslostissaved.

Ineed scarcely add, that it isagreat change,which is here spoken of.Thatisaverygreatchangewhichiswroughtonaninfantwhenitisbornintotheworld,whenitisintroducedintoanewscene,andbeginstohaveaconsciousnessof its individualexistence,andreceivesathousandnewsensations,andentersonalifeofwhichithadnoexperiencebefore.Soisitwiththesoulatthetimewhenanewspirituallifeisimpartedtoit;forwhenourLordspeaksofitsconversionunderthefigureofitsbeing'bornagain,' he evidently represents it as a very great change, so great as tobear some resemblance to the first commencement of consciousexistence. Many other figures are employed, which are severallydescriptive of one or other of its peculiar features, but all equallysignificant of its greatness. It is called a renovationof the soul, or itsbeingmadenew;atransformationofthesoul,oritsbeingchangedintoanotherlikeness;atranslatingofthesoul,oritsbeingbroughtfromonepositionandplacedinanother,andaverydifferentone;aquickeningofthesoul,oritsreceivinganewlife;aresurrectionofthesoul,oritsbeingraised from the dead; a new creation of the soul, or its being createdanew by himwhomade it; thewashingof the soul, or its purificationfrom defilement; the healing of the soul, or its being delivered fromdisease; the liberation of the soul, or its being emancipated frombondage; theawakeningof the soul, or its being aroused out of sleep;anditiscomparedtothechangewhichiswroughtontheblindwhentheyreceive their sight, on the deaf when their hearing is restored, on theleperswhentheyarecleansed,onthedeadwhentheyareraisedto life.Now, of this change - so great, so spiritual, so comprehensive - theSaviour himself, who alone can save, declares, 'Except a man be bornfromabove,hecannotseethekingdomofGod.'

By the kingdom of God in this place, we are to understand, not theexternaldispensationoftheGospel,orthevisibleChurchofChristinthisworld,althoughitissometimesusedinthatsense,butthespiritualandinvisible kingdom of God; and the statement heremade is designed towarn us that no unconverted man is a member of Christ's spiritualChurch on earth, or can by any possibility obtain admission into theChurchtriumphantinheaven.Thereispeculiaremphasisinthewords;itisnotsaidthathemaynot,orthatheshallnot,butthathecannot;theimpossibility of any unregenerate man being admitted into heaven isdeclared, and that, too, by himwho came to throw the door of heavenopen for the reception of sinners, andwhoholds in his own hands thekeysofthekingdom!

Thatwemayarriveata rightconclusiononanysubject, twothingsarenecessary-asoundprincipleandacertainfact.Inthecasebeforeus,theprinciplewhichourLord assumes is that amanmustbe spiritual if hewouldenterintothekingdomofGod;andthefactonwhichhefoundsinconnectionwiththatprincipleisthatbynaturemenarenotspiritual,butcarnal, corrupted, and depraved. If these two things be certain, theconclusion is inevitable, that a great change is indispensablynecessary,or, inotherwords, that 'exceptamanbebornagain,he cannot see thekingdom of God.' Let us first of all consider the fact, which is here,assumed, and then, connecting it with the principle, which is alsoassumed,evincethenecessityofagreatspiritualchange.

1. Inthusaffirmingthenecessityofregeneration,andtheimpossibilityofsalvationwithoutit,ourLordproceedsonthesupposition,thatinournaturalstatewearefallenanddepraved,asuppositionwhichisuniformly assumed in Scripture, and abundantly verified byexperience and observation. It is implied in our Lord's words, forunconvertedmenaretherespokenofasbeingoutofthekingdomofGod,0and incapableof entering into itunless theybebornagain;and it is clearly stated in the 6th verse: 'Thatwhich is born of theflesh is flesh, and thatwhich is born of the Spirit is spirit.' In thiscomprehensive sentence, he places in vivid contrast the two greatclasses into which all men are divided in Scripture, I mean theregenerateandtheunregenerate;buthedoessoinsuchawayasto

intimatethatallmenbelongnaturallytothesameclass,andthatifanyhavebeenrestored, itwasby theirbeingbornagain.Whenhespeaksoftheflesh,hedoesnotrefertothebody,buttothesoul;for,althoughthetermissometimesusedtodenoteourcorporealframe,aswhentheapostlespeaksofhis'livingorabidingintheflesh,'itismore frequently, andalwayswhencontradistinguishedas it isherefromtheSpirit,employedtodenoteourwholenature,as naturallyfallenandyetunrenewed;aswhen the apostle says, 'So then theythatare in the fleshcannotpleaseGod;butyearenot in theflesh,butintheSpirit,ifsobethattheSpiritofGoddwellinyou.'Inthissense it corresponds to theoldman,which is corrupt according tothedeceitfullusts,'andtothenaturalman,whichreceivethnotthethingsoftheSpiritofGod;'andisdistinguishedfromthe'newman,whichafterGodiscreatedinrighteousnessandtrueholiness.'Hencewereadof'sinfulflesh,'and'thefleshlymind,'ofwhichitissaidthatthe'carnalmindisenmityagainstGod.'Whenhesays,'Thatwhichisbornofthefleshisflesh,'heintimatesthateveryhumanbeing,asheis born of the flesh or of fallen parents, is himself flesh, fallen,corrupted,anddepraved; that ishisnatural state,hisstateashe isborn,andinwhichheremainsuntilheisbornagain;sothateveryman, without any exception, may say with David, 'Behold I wasshapenininiquity,andinsindidmymotherconceiveme.'Andwhenhe adds, 'That which is born of the Spirit is spirit,' he intimates,indeed,thattherearenowtwoclassesofmenintheworld,theonenatural, the other spiritual, the one regenerate, the otherunregenerate; but that this arises not from any original difference,stilllessfromanyspontaneousseparation,butfromachangewhichhas been wrought on some, while the rest remain as they were, achange which is directly ascribed to the regenerating grace of theSpiritofGod.Butnaturallyallbelongtothesameclassandpartakeof the same character; and although there may be, and doubtlessthere are, manifold diversities of disposition and innumerabledegrees of guilt among unconvertedmen, yet in the one, the onlypoint of essential importance, 'there is no difference, for all havesinnedandcomeshortofthegloryofGod.'

Such is the supposition on which our Lord's statement rests, the

supposition of the universally fallen and corrupted state of humannature;anddidwereallybelievethistruth,didwereceiveitinitsfullscriptural import, and in its application to our own soulsindividually, we should have little difficulty in perceiving thenecessity of a great spiritual change, and the impossibility of ourbeing savedwithout being born again. But this doctrine of naturaldepravity,althoughuniformlyassumed in theBible,andfrequentlyassertedinexpressterms,andabundantlyverifiedbytheexperienceofourownhearts,aswellasbytheuniversalhistoryoftheworld,isso offensive and alarming to every unconverted man, that he isprone,ifnottodenyitsgeneraltruth,atleasttomitigateandsoftenitsmeaning,insofarasitappliestohisowncase;andhencemanyaonewhoadmitsingeneralterms,becausehecannotdecentlydeny,thatheisasinner,showsbyhiswholespiritandconversationthathehas no idea ofwhat is implied in this confession, and no heartfeltconviction that he needs to be born again. He admits that he hassomeimperfections,somenaturalfrailties,somehumaninfirmities;he may even charge himself with a few occasional delinquencies,with the omission or careless discharge of duty, and perhaps withcertain acts of positive transgression. But while he admits hisimperfection to this extent, he is unwilling to believe that he is soutterlyfallenastobeunabletorestorehimself,ortostandinneedofsogreatachangeasisimpliedinbeing'bornagain!'Hence,whenhisconscienceisatanytimeimpressed,hethinksofnothingmorethanamereoutwardreformation,a littlemoreattention toduty,a littlemorecircumspectioninhisordinaryconduct;andthus'cleansingtheoutsideofthecupandplatter,'helooksforacceptancewithGod,andadmissionintohiskingdom,although,inwardly,nochangehasbeenwrought,nonethatcan,eveninhisownestimation,correspondwith,ordeservetobecalled,anewspiritualbirth. Ifanysuchshallreadthese lines, it should be a very solemn reflection to them, that theLordJesus,whenhespaketoaself-righteousPharisee,amaster inIsrael,madenoaccountofhisexteriordecency,but insistedon thenecessity of his being born again; and that, too, in terms whichdeclarethatthisnecessityisalikeabsoluteanduniversal,therebeingno man of whom it is not true, that he must be converted orcondemned. If you imagine, then, that you may enter into the

kingdominsomeotherway,andthatyouhavenoneedtoundergothatgreatpreparatory change, Ibeseechyou to remember that theLordJesusisofadifferentmind,thathemakesnoexceptioninyourbehalf, but affirms, without qualification or reserve, that 'except amanbebornagain,hecannotenterintothekingdomofGod.'Thatsolemn statement rests on the fact of our universal depravity; andeven were it more difficult than it is to discover the grounds andreasonsonwhichitisfounded,suchadeclaration,comingfromhimwho is at once the only Saviour and the unerring judge, shouldimpress our minds with the conviction, that the matter is finallysettledanddeterminedbyanauthoritywhichnopowerinheavenoron earth can challenge or resist. His authority in this matter issupreme,andonedistinctstatementofhiswillshouldbereceivedasa final and irreversible decision; but the same testimony is oftenrepeated,andingreatvarietyof language.Atonetimehetellsyou,'Except you repent, ye shall all likewise perish;' at another, 'If yebelieve not, ye shall die in your sins;' at a third, 'Unless ye beconverted,andbecomeas littlechildren,yeshallnotenter into thekingdom of God.' But in his words to Nicodemus there is aremarkable peculiarity; he does not merely declare that nounregeneratemanshallbeadmitted;heaffirmsthathecannot-thatitisimpossibleheshouldbe;andit istothegroundsonwhichthisimpossibilityisaffirmedthatInowproceedtospeak.

2. In theScriptures,wereadof somethings thatare impossiblewithmen,butwhicharenotimpossiblewithGod;andofotherthingsthatare impossible both with God and man. Some things that areimpossiblewithmenarepossiblewithGod, and to these the angelreferred, when he said to Mary, 'With God nothing shall beimpossible;' and our Lord himself when he said to the disciples,'WithGodallthingsarepossible.'Butwhile, inrespecttoanymerenatural difficulty, God's almighty power is more than sufficient toovercome it, there are certain things which may be said to beimpossiblewithGodhimself -not fromanydefectofpoweronhispart,butfromtheirrepugnancetohisessentialattributes,andtheiropposition to his unchangeable will. Hence we read, that 'it isimpossible for God to lie,' that he 'cannotdeny himself,' and that

'without faith it is impossible to please him,' the things supposedbeingintheirownnaturecontrarytotheessentialcharacterofGod,sothathecannotbeasheis-hemustceasetobeGodbeforethesethingscancometopass.Itwillbefound,thattothisclassofmoralimpossibilities,thesalvationofanunregeneratemanbelongs.ThereisaveryremarkabledifferencebetwixtthestatementofourLordtoNicodemus, and the deliverance, which he pronounced on anothercaseofgreatdifficulty.Inreferencetorichmen,andthedifficultyoftheirentrance into thekingdom,hehadsaid,when theyoungmanmentioned in the gospel 'went away sorrowful, for he had greatpossessions,''Isayuntoyou,thatarichmanshallhardlyenter intothekingdomofheaven: andagain I sayunto you, It is easier for acameltogothroughtheeyeofaneedle,thanforarichmantoenterintothekingdomofGod.'Butwhenthedisciplessaid,'Whothencanbesaved?'heanswered, 'Withmenthisisimpossible,butwithGodall thingsarepossible,' thereby intimating, that althoughnaturallyimpossible,byreasonofthemanifoldobstructionswithwhicharichmanhastocontend, itwasnot impossible forhimtoremove theseobstructions,noranywiseinconsistentwithhischaractertoputforthhispowerforthatend;andaccordingly,although'notmanyrichandnot many noble are called,' yet some in every age have beenconverted,andmadesignalmonumentsof theefficacyofhisgrace.Butmarkthedifferencewhenhespeaksofanunregenerateman;hedoesnotsaythathisentranceintothekingdom,althoughimpossiblewithmen, ispossiblewithGod;buthepronouncesabsolutely, thatremaining in that condition, he cannot see the kingdom of God,therebyrepresenting itasoneof those thingswhichare impossiblewith God himself, and which would be alike inconsistent with hisdeclaredwill,opposedtotheessentialperfectionsofhisnature,andsubversive of the unchangeable principles of his government. It ispossible,indeed,-oh!it isverypossible-thatanunconvertedmanmay be converted, that an unregeneratemanmay be renewed, forthis, so far from being opposed to God's will, or character, orgovernment, is in unison with them all, and a fit object for theinterposition of his grace and power; but that a sinner remainingunconvertedshouldbe saved, thataman 'bornof the flesh' shouldenterthekingdomwithoutbeing'bornagain'oftheSpirit,-thisisan

impossibility,andmustbeso,solongasGodisGod.

Thatitissowillappearfromthefollowingconsiderations.

3. No unregenerate man can see the kingdom of God, because it isimpossible for God himself to do what implies a manifestcontradiction;andthereisamanifestcontradictionintheideathatafleshlymindcan,withoutanyradicalchangeofcharacter,becomeasubject of God's spiritual kingdom. The expression here used todenote the stateof safetyandhappiness intowhichGodbringshispeople isdeeplysignificantand instructive. It isnotspokenof,youwill observe, as a state of mere safety - mere exemption frompunishment,orimmunityfromwrath-butasakingdom,akingdominwhich they are safe, because they are protected by his almightypower, and happy, because they are cherished by his infinite love,butstillakingdom,inwhich,besidesbeingsafeandhappy,theyareplacedunderruleandgovernment,andexpectedtoyieldsubmissionandservice,ashisobedientsubjects.Andsoisitwitheveryonewhoreallyentersthatkingdom,whetheronearthorinheaven;hecannotsomuchasenter into theouter sanctuaryhere, and far lessobtainadmission into the holy place there, without laying down at itsthreshold theweapons of rebellion, and returning to his allegianceand duty. There is indeed an external kingdom of grace in whichmany an unregenerate man may be placed; but the true spiritualkingdom is 'not inwordbut in power.' 'The kingdomofGod,' saysChristhimself,'iswithinyou;'and,saystheapostle,'ThekingdomofGodisnotmeatanddrink,butrighteousnessandpeace,andjoy intheHolyGhost.'ItmainlyconsistsinthesettingupofGod'sthronein the sinner's heart, subduing his will to God's authority, andwinningoverhisaffectionstoGod'sservice;andtosaythatanymanremaining in an unregenerate state can be a member of thatkingdom,weretoaffirmthathemightbeatoneandthesametimebothanalienandacitizen,a friendandanenemy,aliveanddead.Every onemust see, that if, whenGod savesmen, he brings themintohiskingdom,andplacesthemunderhisownholygovernment,it is impossible, in the verynature of things, that they can enter itwithoutundergoingagreatchange;andinthislight,thereisaself-

evidenttruthandcertaintyinthewordsofourLord, 'Exceptamanbebornagain,hecannotseethekingdomofGod.'

4. No unregenerate man can see the kingdom of God, because it isimpossible for God to lie; and he has expressly said, nay he hassworn,thatwemustbeconvertedorcondemned. 'Thewordof theLordendurethforever.' 'Heavenandearthmaypassaway,butonejot or tittle of that word shall not fail.' 'God is not a man that heshouldrepent:hathhesaid,andshallhenotdoit?hathhespoken,andshallhenotmakeitgood?

ItisverytruethatwereadinScriptureofmanyoccasionsonwhichhis 'repentings were kindled together,' and he refrained from theexecutionofhisthreatenedjudgments;butifweconsiderthesecaseswe shall find that they are perfectly consistent with the generaldoctrine, that he can neither change, nor lie, nor repent, so as toleave his word unfulfilled, or to depart from the principles of hisrighteousgovernment;andthattheyaffordnogroundofhopetoanunconverted sinner that he may enter into the kingdom withoutbeingbornagain.Godissaidtorepentwhen,inconsequenceoftherepentance of his people, his dispensations towards them arechanged; but this change in his dealings with them is only aconsistent and suitable manifestation of the unchangeable andeternal principles on which he conducts his holy administration.Thus, whenRehoboam 'forsook the law of the Lord, and all Israelwithhim,'thekingofEgyptwassentuptoJerusalemwithhisarmytochastenthem:and'theLordsaid,Yehaveforsakenme,thereforehaveIalsoleftyouinthehandofShishak.WhereupontheprincesofIsraelandthekinghumbledthemselves;andtheysaid,TheLordisrighteous.AndwhentheLordsawthattheyhumbledthemselves,theword of the Lord came to Shemaiah, saying, They have humbledthemselves; thereforeIwillnotdestroythem,butIwillgrant themsome deliverance.' Again, when wicked Ahab, of whom it is said,'There was none like unto Ahab, which did sell himself to workwickedness in the sight of the Lord,' 'rent his clothes, and putsackcloth on his flesh, and fasted, and lay in sackcloth, and wentsoftly:thewordoftheLordcametoElijahtheTishbite,saying,Seest

thouhowAhabhumblethhimselfbeforeme?becausehehumblethhimselfbeforeme,Iwillnotbringtheevilinhisdays.'AndwhentheNinevitesrepentedatthepreachingofJonah,andproclaimedafast,saying,'WhocantellifGodwillturnandrepent,andturnawayfromhisfierceanger,thatweperishnot?,'Godsawtheirworks,thattheyturnedfromtheirevilway,andGodrepentedoftheevilthathehadsaidhewoulddountothem,andhediditnot.'

These,andmanyotherinstanceswhichmightbementioned,aresomany proofs of the precious doctrine, that, under the scheme ofgrace and redemption, it is perfectly consistent with the truth andfaithfulness of God, and the unchangeable principles of hisgovernment, to refrain fromthe inflictionof threatened judgments,when 'the sinner forsakeshisway, and returns unto the Lord;' butthey afford no evidence that a man may be saved without beingchanged,or thatGod's threateningsagainst the impenitentwill notbecarriedintoeffect.Hewillrepentoftheevilonlywhenwerepentofthesin; forotherwise,hemust falsifyhisword,andact indirectviolation of those eternal principles which make it 'impossible forGodtolie.'

5. No unregenerate man can see the kingdom of God, because it isimpossibleforGodto'denyhimself,'ortoactinmanifestoppositiontothe infiniteperfectionsofhisownnature, inorder to save thosefromsufferingwhoobstinatelyremaininastateofsin.'Ifwebelievenot,'saystheapostle,'Godabidethfaithful;hecannotdenyhimself.'EvenwereGod's determination in thismatter purely arbitrary, yetbeingframedbyhisomniscientwisdom,sanctionedbyhissupremeauthority, supported by his almighty power, and declared by hisunchangeable truth, it should command our reverential attention;butitisnotarbitrary;itflows,likeeveryotherpartofhiscounselorprocedure,fromtheessentialandimmutableattributesofhisdivinenature.TherearesomethingsthatcannotbeotherwisewhileGodisGod,andthisisoneofthem:hecannotadmitanunregeneratemanintohiskingdom,forthiswereto'denyhimself,'andtoactindirectopposition to every principle which regulates his procedure as theGovernoroftheworld.Thesuppositionthatasinfulmanmayenter

into his kingdomwithout being born again implies that Godmustdenyhimself in three respects: thathemust rescind the lawof hismoralgovernment;thathemustdepartfromhisdeclareddesignintheschemeofredemptionitself;and,thathemustreversethemoralconstitutionofman,or,inotherwords,alterthewholecharacterofhiskingdom.

That a spiritual character is indispensably necessary, in order to ourbeing admitted into the kingdom of God, may be inferred from thegeneral lawsofhismoralgovernment. Inone sense, allmen, howeverrebellious, and even devils themselves, are subjects of God's kingdom,that is, they are under his government, as being bound to obey hisauthority, and responsible to him as their Judge. That we are under asystemofgovernmentistheintuitiveconvictionofeverythinkingmind.We feel thatweare subject to checksand restraintswhichare imposedupon us by some external authority, and which are altogetherindependent of our own will, insomuch that, although free to actaccording to our own choice, we cannot alter the constitution underwhich we live, nor emancipate ourselves from the control of law, norescapeoraverttheconsequencesofourownconduct.Thatthesystemofgovernment under which we are placed is essentially a moral one,appearsalikefromtheevidenceofourownconsciousness,andfromourexperienceandobservationof theworldat large.There is amysteriouslaw written on the tablets of our own hearts which reveals God as aLawgiver and a judge; and our whole experience bears witness to theinseparableconnectionwhichhehasestablishedbetwixtsinandmiseryon the one hand, and holiness and happiness on the other. This is thegeneralconstitutionofGod'sgovernment;andfromthatgovernmentthewicked are not exempted; on the contrary, its reality is evinced by theveryexperienceof thosewhodomost resolutely resist it, just as rebels,whentheyarepunishedfortheircrimes,arestilltreatedassubjects,andbecomethemostsignalmonumentsofpublicjustice.

WhenourLordspeaksofthe 'kingdomofGod,'hedoesnotrefertothemoralgovernmentwhich iscommontoallmen;but to thatkingdomofgrace and glory, into which it is his will to gather into one all hisredeemedpeople,akingdominwhicheverysubjectshouldbealikesafe

andhappy, beingdelivered from all evil, and defended by his almightypower.He speaks of the state intowhich, as the Saviour, he brings hispeople-astateofperfectsafetyandpeace;butstill,youwillobserve,hespeaksofitas'akingdom,'nay,as'thekingdomofGod,'andthisimplies,thatwhileinotherrespectsitdiffersfromtheuniversalkingdom,whichcomprehendsunder it the righteous and thewicked, the fallen and theun-fallen,andextendsaliketoheaven,earth,andhell,itagreeswithitinthis,thatitimpliesasystemofdisciplineandgovernment,administeredbyGodhimself,accordingtosuchrulesandprinciplesasareconsistentwith the perfections of his nature and sanctioned by his unchangeablewill.Heisrepresentedastheheadofthisnewkingdom,andhispeopleashissubjectsthere:andalthoughourLorddoesnotrefertoGod'sgeneralgovernment,but to this newkingdomof grace and glory,wemay inferfromhis language that thiskingdomwillbear some resemblance to theformer, in so far, at least, as to have amoral constitution, such aswillmakeaholycharacteressentialtotheenjoymentofitsprivileges.Itmustbeso,indeed,unlessthatkingdombedesignedtosupersede,orrathertoreverse the whole moral constitution of the world, and to introduceanother and an opposite system, which should make no account ofcharacter in the distribution of happiness, and secure exemption fromsuffering without effecting any deliverance from sin. How far thiscorrespondswithGod'sactualdesignas it isrevealedintheGospelwillfall to be considered in the sequel; but meanwhile there are twoconsiderations that I would merely suggest as affording a strongpresumption that Christ's kingdom cannot materially differ in thisrespect from the general government of God. The first is, that thisgovernment is not an arbitrary constitution, arising, like the Jewishritual,fromhismerewill,andcapable,likethatandeveryotherpositiveordinance,ofbeingabrogated;butaconstitutionwhich,as itderives itsauthority fromhis supremewill, is itselfderived fromtheessentialandunchangeableperfectionsofhisnature;sothat,unlessGodhimselfwereto change, or the relation betwixt God and his creatures to cease, theleadingprinciplesofthatgovernmentmustremainthesameundereverysuccessivedispensation;-andthesecondis,that it isagovernmentnotconfined to men, but comprehensive of all orders of his intelligentcreatures,applicabletoallwhoarecapableofknowingGodandservinghim,andextendingtoangelsandseraphim,towhosesocietyhispeople

aretobeunitedinthekingdomofglory;sothat,unlesstheredeemedareto be governed by a different law, it is absolutely necessary that theyshouldbespiritualandholyastheangelsareinheaven.Fromthesetwoconsiderations it ismanifest that in settingupanewkingdomGodwilladheretothosegreatprincipleswhichareinvolvedinhisuniversalmoralgovernment;andfromitsfundamentallawswemayinferwithcertainty,thatas theywhoare savedare said tobebrought intoakingdom,nay,intotheverykingdomofGod,theymustbeenduedwithaholycharacter.

Thataspiritualcharacterisindispensablynecessaryinordertoourbeingadmittedinto the kingdomofGod appears fromhis declareddesign intheschemeofredemptionitselfSofarfrombeingintendedtoreverseorsupersede the moral government of God, or to release us from theoperationof those lawswhichconnectsinwithsuffering, theschemeofredemptionwas designed to secure our happiness by restoring us to astateofholyconformitytoGod'swill.Itsdesigninrelationtothelawisdeclared, when our Lord himself said, 'Think not that I am come todestroythelaw:Iamnotcometodestroy,buttofulfil;'andtheapostle,'Do we then make void the law through faith? God forbid. Yea, weestablish the law.' And its design in relation to ourselves is intimated,whenwereadthatitwasalikethepurposeoftheFather,theSon,andtheHolySpirit,todeliverusfromsinaswellasfromsuffering,andtorestoreustotheimageaswellasthefavourofGod.Isolicityourattentiontothedeclared purpose of each of the Three Persons in theGodhead, in thatscheme of grace and redemption, which is the only provision that hasbeenmade,orthateverwillbemade,foryoursalvation.

The design of God the Father is thus expressed: 'God hath from thebeginning chosen you to salvation through sanctification of the Spiritand belief of the truth: whereunto he called you by our Gospel, to theobtainingofthegloryofourLordJesusChrist.'AndthedesignofChristthe Saviour is thus declared: 'Christ also loved the Church, and gavehimself for it;thathemightsanctifyandcleanse itwith thewashingofwaterbytheWord,thathemightpresentittohimselfagloriousChurch,nothavingspotorwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish;' 'Hegavehimself forus, thathemightredeemusfrom all iniquity, and purify unto himself a peculiar people, zealous of

goodworks.'AndthedesignoftheHolySpiritisnotonlyimpliedinhisveryoffice,asthere-newerandsanctifierofGod'speople,andevincedbythewholescopeandtendencyoftheWord,whichistheSpirit'smessageandadeclarationofhiswill;butitisexpresslydeclared,whenitissaid,'Whenheiscome,hewillreprovetheworldofsin,andofrighteousness,andofjudgment;'andthathewill'guidehispeopleintoalltruth,'soastofulfiltheLord'sprayerontheirbehalf, 'Sanctifythemthroughthytruth:thyWordistruth.'

FromthesepassagesitismanifestthatintheschemeofredemptionitselfGodproceedsontheprinciplethataspiritualcharacterisindispensablynecessaryinordertoouradmissionintohiskingdom.Theverysalvationwhich he has provided is spiritual; it includes various blessings ofunspeakable value, such as the pardon of sin, peace of conscience,assuranceofGod'slove,exemptionfromhell,andadmissionintoheaven;but theseblessings, sonecessary toour safety, and so conducive toourhappiness,are inseparablyconnected,byGod's appointment, aswell asin their own nature, with a new spiritual character, and cannot beenjoyed without it, for the promise runs in these terms: 'Then will Isprinkle clean water upon you, and ye shall be clean: from all yourfilthiness,andfromallyouridols,willIcleanseyou.AnewheartalsowillIgiveyou,andanewspiritwillIputwithinyou;andIwilltakeawaythestonyheartoutofyourflesh,andIwillgiveyouanheartofflesh.AndIwillputmySpiritwithinyou,andcauseyoutowalkinmystatutes,andyeshallkeepmyjudgments,anddothem.AndyeshalldwellinthelandthatIgavetoyourfathers;andyeshallbemypeople,andIwillbeyourGod.'

IfsuchbeGod'sdesignintheschemeofredemption-thedeclareddesignoftheFather,andtheSon,andtheHolySpirit-howcanyouexpecttobesaved without undergoing a great spiritual change? If you hope to besaved without being born again, your hope must rest, either on thesuppositionthatyouarenotnaturallyfallenanddepraved,orontheideathataholyandspiritualcharacterisnotindispensablynecessaryinorderto your admission into the kingdom. On one or other of these twosuppositionsyourhopemustbebuilt, if you expect salvationwithout achangeofheart; for, if the factbe certain, that you are naturally fallen

anddepraved, and if theprinciplebe correct, that 'without holiness nomanshallseetheLord,'theabsolutenecessityofregenerationisatonceestablished.Now,onwhicheverof these twosuppositionsyoumay takeyour stand, there is enough in God's declared design in the work ofredemptiontoconvinceyouthattheyarebothalikefalseanddangerous;forif,ontheonehand,youflatteryourselvesthatyouarenotsoutterlyfallenastorequiretoberenewed,orastobeunabletoeffectyourownrestoration, shouldnotyour fondconfidence in thisopinion be shaken,whenyoufindthatintheschemewhichGodhimselfhasrevealedfortherecoveryofmen,heproceedsuniformlyonthecontrarysupposition,andmakesprovisionfortheirregenerationbyhisownSpirit,andspeakstoallin the same language, as sinners that have fallen, and that need to berestored?Andif,ontheotherhand,youflatteryourselvesthatalthoughyoumaybepartiallysinful,youmayyetenterintothekingdomwithoutundergoinganygreatspiritualchange,oh!shouldnotthispresumptuousexpectationbeutterlyextirpatedanddestroyed,whenyoufindthat it isin direct opposition to God's whole design, and cannot be fulfilledwithoutsubvertingtheschemeofgrace?Forwhatdoesyourexpectationimply?DoesitnotimplythatGodwilldepartfromhispurposeofsavingsinners'throughsanctificationoftheSpirit,'andsavethemwithoutbeingsanctified,therebyreversingtheconstitutionoftheschemeofgrace,andviolating theprincipleonwhich it isbased? Inotherwords,does itnotimplythatGodmustsetasidethegreatschemeofredemption,aschemeon which he has already exercised all the riches of his omniscientwisdom, and expended the blood of his Son? that immutable wisdom,andinflexible justice,andunfailing truth,mustallbendandbowdownbeforethesinner,andsufferhimtoenterintothekingdomunrenewed?anddoyounotseethatthewholedesignofGodintheredemptionoftheworldmustbeabandonedbeforeyourhopecanbefulfilled?DoesitnotimplythattheSaviourhimselfmustrelinquishtheobject,whichhehadinview,when'hecametosavehispeoplefromtheirsins;'thathemustadopt a new design, and throw open the door of his kingdom to theunholyandtheuncleannottotheunholythattheymayberenewed,ortheuncleanthattheymaybewashed,forinthatsensethedoorisalwaysopen,andopenforall,buttosuchasseektoremainintheirnaturalstate'deadintrespassesandinsins;'andthathemustassumeanewcharacter,astheSaviourofthosewhorefusetheonlysalvationhehasyetprocured,

andwhoare'neitherwashed,norsanctified,norjustifiedbytheSpiritofGod? And does it not imply that the Holy Spirit must relinquish hisofficesastheSanctifierandComforterofhispeople,orthathisfunctionsandoperationsareunnecessaryandsuperfluous?forwhyisherevealedasthe'Spiritthatquickeneth,'iftherebenoneedofanewbirth?whyastheSpiritofsanctification,ifwithoutsanctificationyoucanenterintothekingdom?andwhyastheComforterofthechurch?Canitbethatheistocomfortmenwhile theycontinue in theirnatural state, and topourhisblessed consolations intounsanctified hearts, and tomake themhappywhile they remain unholy? All this, and much more, is implied in thepresumptuous expectation that any of us can enter into the kingdomwithoutundergoingagreatspiritualchange:itimpliesthattheschemeofredemption itself must be changed, and that, too, after it has beenaccomplishedbytheincarnation,andsufferings,anddeathofGod'sownSon; for thatschemeproceeds fromfirst to laston thesupposition thatweare fallen,and thatwemustbe renewed, ifwewould enter into thekingdom.

Thataspiritualcharacterisindispensablynecessaryinordertoourbeingadmittedinto thekingdomofGodappears fromtheactualconstitutionof our own nature, which is essentially a moral one, and renders itimpossibleforustoenjoyheaven,evenwereweadmittedintoit,unlessourcharacterbebrought intoconformitywith thewillofGod.WehavealreadyseenthatthegeneralgovernmentofGodisamoralgovernment,and thataholycharactermustbenecessary inhiskingdom, so longasGodisGod.Wenowadd,forthepurposeofevincingthecertaintyofthisgreattruth,thattheconstitutionofourownnatureisessentiallyamoralconstitution, and that a holy character must be essential to ourhappiness,solongasmanisman.Theprinciplesofourownnature,thevery constitution of our being, must be reversed, before we could behappy inGod'skingdomwithout aholy and spiritual character.Letmeadverttosomeoftheseprinciples;and,viewingtheminconnectionwiththecharacterofGod'skingdom,youwillatonceperceivethatwemustbeholyifwewouldbehappythere.

Itisaprincipleofournature,alawindeliblywrittenonthetabletsofourhearts,andbywhicheveryonefeelsthatheisalawtohimself,thatour

character must be brought into conformity with our conscience,otherwisehappinessis impossible.ConscienceisGod'svicegerentinthesoul,a secretministerwithin,whichmarks thedifference betwixt goodandevil,andapprovesof theonebutcondemnstheother;and,while itresponds to the unseen Lawgiver, acts sometimes as an accuserpreferring a charge, sometimes as a judge pronouncing a verdict,sometimesasanexecutionercarryingjudgmentintoeffect;and,thoughitslumbersandsleeps,itstillawakenswithgreaterstrength,andisalwayspresent, so thatwe cannot flee from it, but gowherewewill, wemustcarry it alongwithus; and as a part of our imperishable nature, itwillsurvivedeathitself,andappearwithusatthejudgment-seat,andremainwithus ineternity.Now,sinandtheconscienceareopposedtheonetothe other; and where both meet in the same bosom, there is a fearfulconflict, sin struggling against conscience and seeking to stifle it,conscienceprotestingagainstsinandappealingtothejusticeofGod.Thisfearful conflict is, and must be, destructive of happiness. 'There is nopeace,saithmyGod,tothewicked;forthewickedisasaragingseawhenit cannot rest.' One or other, therefore, - either sin or the sinner'sconscience,mustbedestroyedbeforehishappinesscanbesecured.Aswecannotgetridofconscience,wemustgetridofsin:sinisthediseaseofourmoralnature;conscienceisapartofitsconstitution;andwemustnotexpectthatGodwillalterthestructureofourbeing,inordertomakeushappywithout being renewed.Conscience cannot be destroyed, but sinmay;anditmustbedestroyedifyouwouldenterintoGod'skingdom.

Itisaprincipleofournature,that,inordertohappiness,theremustbesomecorrespondencebetwixtthetastes,thedispositions,thehabitsofaman, and the scene in which he is placed; the society with which hemingles,andtheservicesinwhichheisemployed.Acowardonthefieldofbattle,aprofligate in thehouseofprayer,agiddyworldlingstandingbyadeathbed,adrunkardinthecompanyofholymen,feelinstinctivelythattheyaremisplaced;theyhavenoenjoymentthere.Now,supposethescene to be 'the kingdom of God'- a kingdom which is described asconsistingin'righteousness,andpeace,andjoyintheHolyGhost'-andthat an unregenerate man were translated into God's immediatepresence,andplacedamongthesocietyandengagedintheservicesoftheupper sanctuary - oh! if hewerenot thoroughly changed at the instant

whenhecrosseditsthreshold,canyouconceiveittobepossiblethathecould be happy there? Well, then, either our characters must becomeholy,orthewholestyleandnatureofGod'skingdommustbechanged.Wemustberaisedtoastateofmeetnessforheaven,orheavenmustbeloweredandaccommodatedtoourcarnaltastes.Thelatterisimpossible;God'skingdommustbeholy,andifwewouldenterintothekingdom,wemustbeholytoo.

From the considerations which have been adduced - from the generallawsofGod'smoralgovernment,fromhisdeclareddesignintheworkofredemption,andfromtheactualconstitutionofourownnature-itmustbeevidentthataspiritualandholycharacter is indispensablynecessaryinordertoourentranceintohiskingdom;andthisprinciple,thusfirmlyestablished, is sufficient to demonstrate the necessity of regeneration,and the impossibility of salvationwithout it, in the case of all who arenaturallyfallenorinfectedwithsin.Iftherebeanywhocanjustlypleadexemptionfromthisnecessity, theyaresuchandsuchonlyascantrulysaythattheyarenaturallyun-fallenandspiritualandholy,andassuchfitforthekingdomofGod.But theBibleproceedson thesupposition thattherearenonesuchonearth,that'allhavesinnedandcomeshortofthegloryofGod;'andIbelieve thateveryconsciencewilldo thepreacher'swork, by convincing you of this great truth, provided only it be dulyinstructedinthethingsofthekingdomofGod.Ifthespiritualnatureofthatkingdom,andtheholycharacterofGod,andtheawfulsanctityofhisgovernment, and his real design in the work of redemption - if thesethings be clearly discerned by any man's conscience, as they standrevealed in the light of God's Word - he will intuitively perceive, andinstinctivelyfeel,thathemustbechangedor lost, thathemustbebornanew,ifhewouldseethekingdomofGod.

We learn, however, from the case of Nicodemus, that the doctrine ofregenerationisapttoexcitesurpriseandevenincredulity,notonlyintheignorantandprofligate,whomakenoprofessionofreligion,butinmanywho belong nominally to the Church of God, who are strict andscrupulous in their attention to its forms, and, to a certain extent,conscientious in actingaccording to their convictions of duty. ThemanwithwhomourLordheldthisconversationwasaPharisee;hebelonged

toasectwhichiselsewheredeclaredtobe 'thestraitestsectof the law,'and described as 'believing themselves to be righteous, and despisingothers;'hewas 'a rulerof theJewsandamaster in Israel,' andas suchrecognizedasfittoteachanddirectothers inmattersof faithandduty;andheseemstohavebeensofarimpressedbyourLord'sministryastobewillingtoinquireafterthetruth;forifhiscomingtoJesusunderthecloudofnightbeaproof thathewasstill influenced insomedegreebythefearofman,hiscomingatall,andespeciallyhiscomingwithsuchaconfessiononhislips-'Rabbi,weknowthatthouartateachersentfromGod;fornomancandothesemiracleswhichthoudoest,exceptGodbewith him' - must be considered, if his position in society, his partyconnections, and his Jewish prejudices be taken into account, as asufficientproofthathewasinsomemeasureimpressed,anddesirousofobtaining further information. Yet even this man, this conscientiousPharisee,thismasterinIsrael,thistimidbuthonestinquirer,nosoonerheard the doctrine of regeneration, and that, too, from the lips of onewhomheacknowledgedasa teachersent fromGod, thanheexclaimed,'How can a man be born when he is old? and when it was furtherexplained tohim,and itsabsolutenecessitydeclared,he still 'answeredand said,How can these things be? The chief reason of his incredulitydoubtlesswas,thathehadnoperceptionofthespiritualityandextentofGod's law, and no inward and experimental conviction of his ownsinfulness-noneatleastthatimpressedhimwithasenseofthenecessityofanygreatchangetoqualifyhimforthekingdomofGod;andthewantofanyheartfelt convictionof itsnecessity lefthismindopen to the fullimpression of those little difficulties as to the mode or manner of itsproduction which often occur to those who merely speculate on thesubject, but which soon vanish and disappear when the conscience isawakened,andtheheartimpressedbythegreatrealityitself.Perceivingthathismindwasperplexingitselfwiththesedifficulties,anddisposedtoquestionthetruth,merelybecauseitcouldnotunderstandthemannerinwhichsogreatachangecouldbewrought,ourLordfirstofallsuggestedabeautiful analogy, to show that thereweremany thingswhose realitycouldnotbedoubted, although themode of their operation, andmanycircumstancesconnectedwiththem,couldnotbeexplained.Heselectedthe wind, the vital air by which natural life itself is sustained, which,althoughitbeinvisible,isknowntousfromitseffects;heremindedhim,

thatwhileitsoperationasanagentinnaturewasundoubted,thereweremanycircumstances connectedwith its operationwhichwere shroudedinimpenetrablemystery;andlefthimtoinfer,thatifitweresowiththatwind which is so essential to the natural life of man, it was notunreasonable to believe that his spiritual life might be produced andsustained by an agency equally real and efficacious, although, like theformer, itwas also invisible andmysterious: andwhile he seeks in thisway to remove the ground of his incredulity, which was the supposedimpossibility of such a change, he at the same time brings before him,and presses on his consideration, another impossibility, as real as theformeronewasimaginary,-namely,theimpossibilityofanunregenerateman entering into the kingdom of God. Hismind was occupying itselfwithspeculativedifficultiesastothewayinwhichsogreatachangecouldbe wrought; but our Lord tells him, if there be a difficulty on the onehand,thereisamuchgreaterontheother,andthatitisnotsoimpossiblethatamanshouldbebornagain,asitisthatwithoutbeingbornagainheshouldenterintothekingdomofGod.Itisinthiswaythatwewouldstilldealwiththedifficultiesandobjections,whicharefoundedontheallegedmysteriousnessoftheworkoftheSpirit.Wewouldfirstofallremindyou,thattherearemanyrealities,whichyouknowandbelieveinspiteofthedifficultyofexplainingeverycircumstanceconcerningthem;andthenwewouldpress thegreat realityonyourattention, and show thathowevermysterious the nature andmode of the new birthmay be, there is nomysteryandnodoubt,eitherastothefactthatyouarefallen,orastotheprinciplethataspiritualcharacterisindispensableinordertoyourbeingmembers of God's spiritual kingdom; and that, from these twoconsiderations combined, it follows, with demonstrable certainty, that'exceptamanbebornagain,hecannotseethekingdomofGod.'

I believe that in most cases the difficulty of convincing men of thenecessity of regeneration arises out of the want of a right scripturalapprehension of the fact that they are fallen, and corrupted, anddepraved; fordidtheyreallybelievethedoctrineofhumandepravity inits full extent, and in its application to their own souls - were theyexperimentallyconvincedoftheguiltanddemeritofsin,andoftheirownsinfulnessanddangerinthesightofGod-theirownconscienceswouldintuitively discern their need of some great change in order to their

entering into his kingdom. A solid work of conviction would, in suchcases,be themost effectual argument for thenecessity of regeneration.But perhaps this conviction may be wrought in their consciences bysimply unfolding and applying the principlewhich our Lord assumes,viz., that a man must be spiritual if he would be a member of God'skingdom; for this principle is evident from the very nature of thatkingdom,andeverymindwhichisrightlyinstructedinregardtoit,andwhichisdulyimpressedwithitsspiritualcharacter,itsunalterable laws,anditsessentialandpervadingsanctity,mustintuitivelydiscernitsownunfitnesstoenjoyit,bytheevidenceofitsownconsciousnessandinthelightofitsownexperience.ForjustasonevividviewofGodinhistruecharacter was enough to draw from the lips of Job that humbleconfession-'Ihaveheardoftheebythehearingoftheear,butnowmineeyeseeththee,whereforeIabhormyselfandrepent industandashes;'andjustasaviewofthegloryofChristhadasimilareffectontheapostlewhen he 'fell at his feet as dead;' so may we expect that a correctapprehensionofthekingdomofGod,andofitsawfulandunchangeablesanctity, will be accompanied with a profound sense of our ownunworthiness,andaconvictionthatwemustundergosomegreatchangebeforewecanbequalifiedtoenjoy,orpermittedtoenterit.

Letmebeseechyou individually toweighwell this solemnstatementofthe Lord, and to consider it in its application to your own souls. Youcannot fail to see that he speaks of a very great change, since hecomparesittoyour'beingbornagain,'-ofaverynecessarychange,sincewithoutityoucannotseethekingdomofGod;andwhenyouhearsuchastatementfromthelipsofonewhoishimselftheonlySaviourofsinners,andwhowill, ere long, appearas the judgeof all, you cannot fail tobeconvincedthat it isalikeyourdutyandyour interest toapply it toyourowncase,andtoimproveitforyourownsalvation.Iamawarethatsome,whentheyreadofthenewbirthofthesoul,contrivetoevadethetruth,whichChrist declares, by saying thathiswords are figurative.On thisprincipletheyexplainawayagreatpartoftheWordofGod.Withthemevery thing is figurative: we have a figurative fall, a figurative curse, afigurative atonement, a figurative Saviour, a figurative regeneration, afigurativeheaven,afigurativehell,infact,afigurativeGospel.Butgrantthat figurative language isemployedon thisasonmanyother subjects,

grant that metaphors are used to give us a lively apprehension of itsnature;Isayfigurativelanguagehasameaning,nay,it isemployedonpurpose to enhance themeaning of plainer words.What, then, is themeaning of this figure? what is the reality which this metaphordescribes?Does it notmeansomechange - somegreat change - somegreatchangeofmindandheart-achangethathassomeresemblancetoa birth, a resurrection, a creation?Why were these figures employed,buttodeclarethemagnitudeofthatchange,whosenecessityisaffirmedwith a decision and a peremptory plainness,which leaves no room fordoubt?

II.GeneralViewoftheAgencyoftheSpirit

THEfirstthoughtthatwilloccurtoeveryreflectingmind,inperusingourLord'saddresstohisdisciples,immediatelybefore.hisdeparture,isthattheworkoftheSpiritis,initsownplace,asneedfulandasimportantastheworkofChristhimself.Wearetooapt,inmoderntimes,tooverlookthenecessity,ortounderratethevalueoftheSpirit'sgrace;wetalkmuchoftheSaviour,butlittleoftheSanctifier;yetaconsiderationofthewordswhichChristaddressedtohisdisciples inthe immediateprospectofhisleavingthem,shouldteachusthattheagencyoftheSpiritissoessentialand so important, thathisadventwouldmore thancompensate for thedepartureoftheSaviour.'Itisexpedientforyou,'saysourLord,'thatIgoaway;forifIgonotaway,theSpiritwillnotcomeuntoyou;butifIgo,Iwillsendhimuntoyou.'(John16:7).WhenthedisciplesheardtheirLordutterthefirstclauseofthisverse,'ItisexpedientforyouthatIgoaway,'withwhatwondermusttheyhavelistened,andhowanxiouslymusttheyhave waited to hear the reason that could be given for so startling anintimation! Had they been left to their own reflections, and had theyconsulted together as to what would have been the severest trial theycouldbecalledtosustain-theheaviestblowwhichcouldbeinflictedon

their cause - the most dangerous and disastrous event which it waspossible for them to conceive, would they not with one consent haveagreedindeclaringthatitwouldbethedepartureoftheirblessedLord?Whenitwasannouncedtothem,Jesushimselfsawthewitheringeffectwhich it produced on their minds, and he refers to it when he says,'Because I have said these things unto you, sorrow hath filled yourhearts.'Andnowonder that theywere thusdejected in the prospect oflosing thepersonalpresenceofhimwhowas their kindest friend, theirunwearied benefactor, their patient teacher, - whose wisdom was theirguide, his power their defence, his sympathy their consolation, hisapproval their reward, and his salvation their highest hope. Theywereattached to him as a personal friend, by the strongest ties of gratitude,andadmiration,andlove;theyhadlongassociatedwithhimontermsofmost endearing intimacy; they had often looked with delight on hisbenignantcountenance, 'fullofgraceandtruth;'theyhadlistenedtohispublicpreachingandhisprivate conversation,when 'he spakeasneverman spake;' they had witnessed his miracles of mercy, and his life ofunweariedbeneficence,'whenhewentaboutcontinuallydoinggood;'andthey had themselves received at his hands every benefit which divinelove,combinedwiththemostperfecthumankindness,couldbestow.Andcanwedeem itwonderful, if the thoughtof partingwith such a friend,whose appearance, and voice, and person were entwined with theirfondest affections, filled their hearts with unwonted sadness? But theylookedtohiminafarhighercharacter;theyconsideredhimnotmerelyastheirpersonalfriendandbenefactor,butastheMessiahthathadbeenpromisedtothefathers,thehopeandconsolationofIsrael,theSaviourofthe world; they knew that he had come on a great public mission, tointroduceaneworderof things, and to foundakingdomwhich shouldneverbemoved;andalthoughtheirviewsofthenatureanddesignofthatkingdomwere,asyet,inmanyrespectsdefectiveorevenerroneous,theyknew enough to convince them that it was a great, an arduous, and adifficult enterprise, which Christ came to accomplish, that they weredestinedtobehisagentsincarryingiton,andthatinthiscapacitytheymust be exposed to much obloquy and opposition, and even topersecution and death itself, for with that faithfulness whichcharacterised all his intercourse with them, he had himself told them,'Thetimecometh,thatwhosoeverkillethyouwillthinkthathedoethGod

service.' Still, these prospects, appalling as theywere,might have beenbraved, and these difficulties surmounted, and these trials endured, bythe little band of his devoted followers, had they still been called, asheretofore, to followChrist's person, and to sharewith him a commondanger;theymighthaveperseveredwithcourageandhope,lookingtohiswisdomtodirect,andhismiraculouspowertodefendthem;butnow,atthis very point, when the object of his mission seemed to beunaccomplished, andwhen the cloudwas thickeningaround them, anddanger lowered over their path, they were to be deprived of theirCounsellor,andProtector,andFriend.Hewasabout to leave themandtheworldinwhichtheydwelt,andtoreturntohisFatherinheaven;andtherefore,fearingthattheyshouldWassheepwithoutashepherdinthemidst of wolves,' 'sorrow filled their hearts.' With what feelings ofsurprise, then,must theyhaveheard theirLord say, 'It is expedient foryouthatIgoaway?'Withwhateagercuriositymusttheyhaveexpectedan explanation of the reason,which should reconcile them to so great,and in their estimation, so irreparable a loss? And when he gave thereason-whenhesaid, 'ItisexpedientforyouthatIgoaway:for ifIgonotaway,theSpiritwillnotcomeuntoyou;butifIgo,Iwillsendhimuntoyou'-musttheynothavebeen impressedwith the conviction thattheofficeandworkoftheHolySpiritwere,intheirLord'sestimation,asneedfulfortheestablishmentandmaintenanceofhiskingdomonearth,ashisownofficeandworkhadbeen?Andoughtwenotalsotofeel thatwegrievouslyerrfromChrist'steaching,ifweoverlookthenecessity,orundervalue the operations of that divine agent, whose advent Christhimself declared to be an ample compensation, and more than acompensation for the loss of his visible presencewith the Church? Forwhathigher testimony could be given to the necessity and value of theSpirit'sagencythanwhatisimpliedinthewordsofChrist,'ItisexpedientforyouthatIgoaway;forifIgonotaway,theSpiritwillnotcomeuntoyou;butifIgo,Iwillsendhimuntoyou?

Welearnfromthesamewords,thatthegiftoftheSpiritwaspurposely

reservedtillaftertheexaltationofChrist,andwasthentobedispensedbyhim,asthe fruitofhispurchase, thegift ofhis grace, and theproofand manifestation of his reward. We are not to suppose, indeed, that

whenourLordsaid,'IfIgonotaway,theSpiritwillnotcometoyou,'hemeant to intimate, that the church had heretofore been altogetherdestituteoftheSpirit'sgrace,orthatthedisciplestowhomhespokehadnotyetexperiencedthebenefitsofhisordinaryinfluence.Weknowthatlongbefore-notmerelybeforethedeparture,butbeforetheveryadventof Christ - the Spirit's grace had been vouchsafed under the OldTestamentdispensation;andthateverybelieverfromthebeginninghadbeen enlightened, and sanctified, and comfortedbyhis spiritualpower.David frequently refers to the Spirit as the author of light, andinstruction, and comfort to his own soul: 'Cast me not away from thypresence; takenot thyHolySpirit fromme.Restoreuntome the joyofthysalvation;andupholdmewiththyfreeSpirit.'TotheJewishChurchat large, theEternalWisdomofGodhadsaid, 'Turnyouatmyreproof;behold,IwillpouroutmySpirituponyou,Iwillmakeknownmywordsuntoyou.'Andinregardtotheapostles,ChristhimselfhadsaidtoPeter,'Blessedart thou,SimonBarjona; for fleshandbloodhathnot revealedthisunto thee,butmyFatherwhich is inheaven.'Andagain, 'Yeknowhim;forhedwellethwithyou,andshallbeinyou.'Butwhenhesays,'IfIgo not away, the Spirit will not come unto you,' he refers to someremarkablemanifestationoftheSpirit'sgraceandpower,andrepresentsit as being purposely deferred till after his departure. As the advent ofChristwasthegreatpromiseof theOldTestament,sotheadventof theSpiritisthegreatpromiseoftheNew;andjustasChristhadexecutedhisofficesasprophet,priest,andking,beforehismanifestationintheflesh,buthadasignalcoming in the fullnessof times;so theSpirit,althoughgiven before, 'must have a coming in state, in a solemn and visiblemanner, accompanied with sensible effects,' as in the appearance of adove,andintheresemblanceofcloventongues.0

This remarkable effusion of the Spirit had been predicted before inancientprophecy;andwereadboth thepredictionand its fulfilment intheActsoftheApostles(chapter2,):'WhenthedayofPentecostwasfullycome, they were all with one accord in one place. And suddenly therecameasoundfromheavenasofarushingmightywind,andit filledallthehousewheretheyweresitting.Andthereappeareduntothemcloventongues, likeasof fire,and it satuponeachof them.And theywereallfilledwiththeHolyGhost,andbegantospeakwithothertongues,asthe

Spirit gave them utterance.' And Peter standing up, said, 'This is thatwhichwasspokenbytheprophetJoel;And it shallcometopass in thelastdays,saithGod,IwillpouroutofmySpirituponallflesh;andyoursonsandyourdaughtersshallprophesy.'Thatthisisthemanifestationofthe Spirit to which our Lord referred in his conversation with hisdisciples, appears from the references, which he made to it on otheroccasions.Afterhisresurrection,andimmediatelybeforehisascensiontoglory, he said to the apostles, 'Behold I send the promise ofmy Fatheruponyou:buttarryye inthecityofJerusalem,untilyebeenduedwithpower from on high.' 'And, being assembled together with them, hecommandedthemthattheyshouldnotdepartfromJerusalem,butwaitforthepromiseoftheFather,which,saithhe,yehaveheardofme.ForJohn truly baptizedwithwater; but ye shall be baptizedwith theHolyGhost notmanydays hence.' And 'ye shall receive power after that theHolyGhostiscomeuponyou;andyeshallbewitnessesuntome.'(Luke24.49;Acts1:4,8).

Fromthesepassageswelearnthattherewastobearemarkableeffusionof the Spirit after our Lord's departure, and that it was purposelydeferred,andreservedasaproofandtokenofhisexaltationtotherighthand of God. It is expressly said, 'The Holy Ghost was not yet given,becausethatJesuswasnotyetglorified,'(John7.39),-sothat,forsomereason or other, thismanifestation was purposely deferred till Christ'shumiliation should have closed, and his exaltation commenced. And IthinkitisveryclearlyintimatedthatthegiftoftheSpiritwasreservedasthe crowning evidence, as the appropriate and peculiar proof of thecompletionofhiswork,ofitsacceptanceonthepartofGod,ofitsefficacyon behalf of his people, of his having earned and obtained the rewardwhich had been promised, and of his being invested with all power inheaven and on earth to carry into full effect his great design as theRedeemeroftheworld.Everyotherfactinhishistory,everyotherstepinhisprogress,haditsappropriateproof.Hisincarnationwascelebratedbyangels, his baptism was accompanied with a voice from heaven, hismiracles were witnessed by thousands, his death, his burial, hisresurrection, were attested by eye-witnesses. When he arose andappearedamonghisdisciples,theysawandspakewithhim;andafteraseason he led them forth to Bethany: 'and it came to pass, while he

blessedthem,hewaspartedfromthem.'Theybeheldhimwhilehewastaken up; but 'a cloud received him out of their sight.' No human eyecould penetrate that cloud; they could not follow him, as he enteredheaven,andtookhisseatatGod'srighthand.ButbeforeheascendedhehadmentionedthegiftoftheSpiritastheappointedsignandproofofhisexaltation,atokenofhispowerwhenheshouldappearinheaven.And,oh! surely it was fitting that some such peculiar evidence should befurnished of a factwhichnohumanwitness could attest, but onwhichdependsthecertaintyofoursalvation!ForChrist'sexaltationistheproofofthecompletenessofhiswork,oftheacceptanceofitbyhisFather,andofthehopesofallhispeople.Andifhisexaltationwastobeevincedandcertified by the gift of the Holy Ghost, if this was the appointed andpresignifiedproofof thatglorious truth, then it is toberegardedas thefruit and token of the Redeemer's triumph, and as a pledge that everyotherblessingwhichhediedtopurchasehasbeenwon,andwillbegiventoallwhobelieveinhisname.Whenweconsiderthesubjectinthislight,wemaydiscernthedivinewisdomofthatarrangementtowhichourLordreferred,whenhesaid,'IfIgonotaway,theSpiritwillnotcometoyou;but if I go, I will send him unto you;' and see how, when the Spiritactually descended, according to his promise, the apostles must haveregarded it as a proof that Christ was exalted; and if exalted, then hismissionwasdivine,hisredemptioncomplete,hisrighteousnessaccepted,hisrewardbestowed,hismediatorialauthorityestablished;sothatwhenChristascended,andtheSpiritdescended,theymightexultinglyexclaim,'Thouhastascendeduponhigh:thouhastledcaptivitycaptive;thouhastreceived gifts for men, even for the rebellious;' and, turning to theunbelievingJews,theycouldsay,'ThisJesushathGodraisedup,whereofweall arewitnesses.Thereforebeingby the right hand ofGod exalted,andhavingreceivedoftheFatherthepromiseoftheHolyGhost,hehathshedforththis,whichyenowseeandhear.ThereforeletallthehouseofIsrael know assuredly, that God hathmade that same Jesus, whom yehavecrucified,bothLordandChrist.'

In the conversation which he held with his disciples, our Lord gives acomprehensiveaccountofthenatureanddesignoftheSpirit'swork.

Itisrepresentedasbeingdesignedfortwoverydistinctends,andfortwo

widely different classes ofmen. It is designed for the conviction of theworld,andfortheconfirmationandcomfortoftheChurch.Theworldisspokenof,andalsoapeculiarpeople,whohavebeenseparatedfromtheworld:'Hewillreproveorconvicttheworld;'buthe'willguideyou intoalltruth.'Unbelieverswillbeconvictedbyhiscoming,butbelieverswillbe confirmed and edified: 'He shall glorify me, for he shall receive ofmine,andshallshowituntoyou.'SothatthegiftoftheSpiritisdesignedtohaveanimportantinfluencebothontheworldandtheChurch.

Inreferencetobothclasses,Christ,inhisperson,andoffices,andwork,astheRedeemer, is theonegreat subjectwhichthe gift of the Spirit isdesigned to illustrate; in other words, the Spirit is Christ's witness onearth, affording such evidence of his divine mission and mediatorialauthority as is sufficient to convict, if it serve not to convince,unbelievers; and glorifying Christ, by unfolding to his disciples, andenablingthemtodiscern,suchviewsofhisgloryasservetoconfirmtheminthefaith,andtoattachthemmorecloselytohisserviceandcause.

LetusbrieflyconsidertheworkoftheSpiritinreferencetoeachofthesetwo classes of men-believers and unbelievers, or the world and theChurch.

Oftheformeritissaid,'Andwhenheiscome,hewillreprovetheworldofsin,andofrighteousness,andofjudgment:ofsin,becausetheybelievenotonme;ofrighteousness,becauseIgotomyFather,andyeseemenomore; of judgment, because the prince of this world is judged.' (John16:8-11).

Thewordwhichisheretranslatedreprove,0hasnoexactsynonyminourlanguage,anditisdifficulttofindatermwhich,likethatintheoriginal,is equally applicable to each of the three subjects to which it is hereapplied.Thewordreproveapplieswellenoughtosin,butnotsowelltorighteousnessandjudgment;while thewordconvince,which isused inthemargin,isordinarilyemployedtodenotemorethanishereascribedto the work of the Spirit, as it implies an actual effect in the way ofsatisfying the judgment and securing the assent; whereas the originalword does not necessarily import any such effect. There is no doubt,however,astothemeaningoftheexpression.Itsignifiestoproveupon

or against, to convict by proof; or, in other words, to present suchevidenceaswillbesufficienttocondemn,if itfailtoconvince.AndthatwemayunderstandhowtheSpiritmaybesaidtoconvicttheworldoforconcerning sin, and righteousness, and judgment, we should considerseparatelythesubject,thedoctrine,andtheproof,asthey are severallyintimatedinourLord'swords.

ThesubjectonwhichthegiftoftheSpiritisdesignedandfittedtoshedaclearandconvincinglight,isthecharacterandofficesofChrist:'Hewasdespisedandrejectedofmen;'andmanyamongtheJewsdisbelievedhisclaimswhenheprofessed tobe theMessiah thathadbeenpromised totheir fathers, and accountedhimas 'a deceiver of the people.'Now, onthis subject, the Spirit, when he descended, was to teach three greatlessons:Hewastoconvicttheworldofsin,becausetheybelievednotonChrist–bydemonstrating,thathewhomtheyrejectedasadeceiverwasindeedwhatheprofessedtobe,andbygivingsuchaproofofhisdivinemissionasshouldinvolvetheminaggravatedguilt,shouldtheycontinuetoresist,ordeny,

or question his claims. He was to convict the world concerningrighteousness, by which I understand the righteousness of Christ,declaringhimtobearighteouspersonwhomtheJewshadcondemnedasamalefactor,andnotonlyrighteousinhisownprivatecharacter,butinhisofficialrelationastheRedeemerofhispeople,'theveryendofthelawforrighteousnesstoeveryonethatbelieveth.'Andhewastoconvict theworldofjudgment-ofjudgmentingeneral,asevincedbythewholeworkof redemption, but more particularly of the judgment that had beenexecutedonSatan,theheadofthegreatapostasy,whenhewhowasthe'seed of the woman bruised the serpent's head,' and when he whoascendeduponhigh'ledcaptivitycaptive,'and'spoiledprincipalitiesandpowers,andmadeashowof themopenly, triumphingover them inhiscross.'

Thesethreelessonsordoctrineshavereferencetooneandthesamegreatsubject,namely, Christ himself; and they are all taught by one and thesame Spirit, and evinced by the samekind of proof.The proof in eachinstanceisfurnishedbytheSpirit,andbyhismeredescent,aswellasbytherevelations,whichhemade.ThemerefactoftheSpirit'sadventafter

our Lord's ascensionwas, in the circumstances, sufficient of itself, andapart fromanynewcommunicationof truth, toproveagainsttheworldeachof thedoctrinesor lessonstowhichIhavealreadyreferred.Itwassufficienttoconvicttheworldofthesinofunbelief,sinceitprovedthatChrist,whomtheyrejected,wastheAnointedofGod;toconvicttheworldof his perfect righteousness, since it proved that Christ, whom theycondemned, was accepted as righteous with God; and to convict theworldof judgment, since itproved thatChrist,whomtheyhadunjustlydoomed to die, had been constituted judge of all, and had executedjudgmentontheprinceoftheworldhimself.SothatthemerefactoftheSpirit'sdescentafterChrist'sascension,whenviewedinconnectionwithhis prediction and promise, was of itself a demonstrative proof of hischaracter and office as the Lord's Anointed, and, as such, sufficient toconvictifitdidnotconvince,tocondemnifitdidnotconvert,thosewhobelievednotinhisname.

Itmayappear,atfirstsight,tobesomewhatdifficulttoconnecttheproofwiththedoctrine,ortoseethebearingoftheoneontheother,astheyareherestated;butalittlereflectionwillservetoconvinceyouthatinrealitynodemonstrationcouldbemorecogentormoreconclusive,thanwhatisaffordedbythegiftoftheSpiritinfavourofthemediatorialcharacterandofficesoftheLordJesusChrist.ForletusonlyrealizethefactasitissetforthintheNewTestament; letusbear inmind,thatbefore leavinghisdisciples,theLordJesushadintimatedtothemthatafterhisascensiontoglory,andasafruitandeffectofhisexaltation,hewouldsenddownuponthem the Holy Spirit, and they should be endued with power from onhigh;and,recollectingthispredictionorpromise,letusplaceourselvesintheir situation, and endeavour to conceive what must have been theirconvictionsandfeelingswhenthatpromisewasfulfilled:-oh!whentheyheard the sound of the mighty rushing wind, and when they saw thecloventongues,likeasoffire,restingoneveryforehead;andwhentheyfeltthemselvesinwardlymovedbyanewpower;andwhentheybegantospeak with other tongues, as the Spirit gave them utterance, who candoubtthat,inthatsolemnhour,itwouldbethefirstrecollectionofeverydisciplethattheLordhadspokenofthis,andtheinnermostconvictionofeverymindthatJesuswasindeedexalted,thatJesuswasnoneotherthantherighteousone, that JesuswasnowbothLordandChrist!Andwhat

musthavebeentheeffectofthismanifestationonthemindsofbelieversthemselves,wemay conceive from the sacrednarrative,where it is notonly said that 'theywere all amazed andmarvelled, saying, Are not allthese which speak Galileans? and how hear we everyman in our owntongue, wherein wewere born? but also, that when Peter explained tothem the prophecywhich predicted such an effusion of the Spirit, andconnecteditwiththeascensionandexaltationofthatsameJesuswhomthey had crucified, they felt instinctively the force of those veryconsiderations which our Lord states; they felt at once that thismiraculousmanifestationof theSpiritwasasufficientproof thatChristwasexalted,andifexalted,thenrighteous;andifhewasrighteous, thentheyweresinful indisbelievingandrejectinghim,andaccordingly 'theywere pricked in their hearts, and exclaimed, Men and brethren, whatshallwe do? Christ's exaltation, of which the gift of the Spirit was thepredictedproof, issufficient,whenit isdulyrealized,tocarryhometheconviction 'of sin, and righteousness, and judgment;' for it was just avividviewofChrist inhisexaltation thatdisarmedSaul thepersecutor,and changed him into a zealous preacher of the cross. These examplesmaysufficetoshowthatthegiftoftheSpiritisfittedtoconvicttheworldbytheproofwhichitaffordsofChrist'sexaltationandofhismediatorialpower;toconvicttheworldof'theirsin,becausetheybelievenotonhim;ofhisrighteousness,becausehehasgonetotheFather;andofjudgment,becausetheprinceofthisworldisjudged.'

Inreference,again,toGod'speople,ortheChurch,whichhehasgatheredoutoftheworld,thegiftoftheSpiritwasdesignedfortheirinstruction,andedification,andcomfort.Christsaidtohisdisciples,'Ihaveyetmanythingstosayuntoyou,butyecannotbearthemnow.Howbeitwhenhe,the Spirit of truth, is come, he will guide you into all truth.' 'He shallglorifyme;forheshallreceiveofmine,andshallshowituntoyou.'

Theapostlesweretobequalifiedbythegiftsof theSpirit forexercisingthe office with which the Lord had invested them - for preaching theGospelamongallnations,andforputtingonrecord,fortheinstructionoftheChurchineveryage,theprecioustruthsofGod.TheyreceivedthegiftoftonguesonthedayofPentecost,whichenabledthemtoaddresseveryman in the language inwhich hewas born; andChrist's promise bore,

thatalongwiththegiftoftongues,theyshouldobtainsuchassistanceaswasneedful for recalling the truth to their recollection, and completingthe scheme of revelation. The New Testament consists partly of anarrative,andtheSpiritwaspromisedintheseterms:'Heshallbringallthingstoyourremembrance,whatsoeverIhavesaiduntoyou;'itispartlydoctrinal,andtheSpiritwaspromisedintheseterms:'Heshallteachyouall things,heshallguideyou intoall truth;' it ispartlyprophetical,andtheSpiritwaspromisedintheseterms:'Hewillshowyouthingstocome.'The apostles completed the Gospel, and thus was fulfilled the Lord'sintimation, 'Ihaveyetmany things to sayuntoyou,butye cannotbearthemnow.Howbeitwhenhe, theSpirit of truth, is come,hewill guideyouintoalltruth.'

Butnottheapostlesonly;alltheprivatemembersoftheChurch,andallbelievers,withoutexception,wereinterestedinthegiftoftheSpirit.Theywerenotallinspired,norweretheyallenduedwithmiraculousgifts;buttheywereallpartakersofhisrenewingandsanctifyinggrace.AndtothisinwardandspiritualworkonthesoulourLordrefers,asoneofthefruitsoftheSpirit,whichtheyshouldreceive.AccordinglywereadthatonthedayofPentecost therewasnotonlyaneffusionofmiraculousgifts,butalso a copious effusion of converting and saving grace: three thousandsoulswereatonce translatedoutofdarkness intomarvellous light.Weare tooapt, in reading the account of thismarvellous event, to confineourattention to themiraculousgiftswhichwere thenconferred,and tothinkmoreoftheinspirationbywhichtheapostleswereenabledtospeakwith tongues, than of the renewing, converting, and sanctifying gracewhich accompanied their preaching, and which turned so many fromdarkness to light, and from the power of Satan unto God. The formermanifestationwasmorestriking to theeyeof sense;but the latter is initselfunspeakablymoreimportant.Theonewasameans,anevidence,asign;theotherwastheefficientcauseofeveryconversion;andthislatteris the ordinary, permanent, and everlasting work of the Spirit in theChurchofChrist.

IfitbeaskedhowfarwearestillconcernedintheintimationwhichourLordmade tohis apostlesof theadvent andworkof theSpirit afterheshould leave them, I answer, that from various other passages of

Scripture,welearnthatwearenowplacedunderadispensationwhichiscalledemphatically 'theministrationof theSpirit,' andunderwhichhispeople in all nations and ages are left to the Spirit's teaching in theabsenceof theirrisenLord.This is the last, thecomplete, thecrowningdispensation of the scheme of grace. It is true that there are now nomiraculousgiftsoftheSpirit;buttheSpiritisstillChrist'switnessintheworld,andChrist'sagentintheChurch.Hehasgivensuchatestimonyasissufficient,eveninthesemoderntimes,toconvicttheworldofsin,andrighteousness, and judgment; and he still acts as the Teacher, theQuickener, theSanctifier,andtheComforterof theChurch, 'guidinghispeople into all truth,' and glorifying Christ, by receiving of his and'showingituntothem.'

In considering the character of the Gospel dispensation, it is ofparamount importance to mark the distinction, which is drawn inScripture betwixt the external manifestation of the Spirit on the onehand,andhisinternaloperationsontheother,andtorememberthatthe'ministration of the Spirit' includes both. Of the former it is said, 'ThemanifestationoftheSpiritisgiventoeverymantoprofitwithal;'thatis,theexternalexhibitionof theSpirit inhismiraculous gifts, for to thesetheapostleparticularlyalludes,asisevidentfromthesucceedingverses,was designed and fitted to qualify those on whom such gifts wereconferredforpublicusefulness,bothinthewayofconvincingtheworld,andedifyingtheChurch.Of the latter it issaid, that 'hedwelleth inus,'thathe'walkethinus,'that'heworkethinusbothtowillandtodo,'-that'heworkethinusallthegoodpleasureofhisgoodness,andtheworkoffaithwithpower;'infact,asweshallhaveoccasiontoshow,theexerciseofeveryspiritualgrace,andtheenjoymentofeveryspiritualblessing, isascribedtothedirectinternaloperationoftheSpiritonoursouls.0Thatthe ministration of the Spirit, in the apostolic age, included both theexternal manifestation and the internal operation above described,cannot be seriously questioned by any candid reader of the NewTestament;andthatitdoessostillisevidentnotonlyfromthefactthatthedispensation of theGospel is expressly called, byway of eminence,'theministrationoftheSpirit,'withoutanyhintbeinggivenofanyofhisessentialoperationsbeingwithdrawnfromtheChurch,butalsofromthepromiseofChrist,whichisonlyfulfilledbythepresenceofhisSpirit-'Lo!

I am with you alway, even unto the end of the world' - and from themethodinwhichtheBibleappeals,bothtotheworldandtheChurch,onthesubjectof theSpirit'switnessandtheSpirit'sagency.It is truethatthemiraculousgiftsoftheSpirithavebeenwithdrawn;butthereisstilla'manifestationoftheSpirit'notwithstanding,andsuchamanifestationasissufficienttoconvicttheworldaswellas toedifytheChurch. For theBible-aninspiredrecordinacompleteandperfectform-istheSpirit'stestimony, the Spirit's witness for Christ in the world, which, morepowerfully than any miraculous gift, bespeaks God as its author, andwhichcarrieswithitsuchevidenceasamountsto 'thedemonstrationoftheSpirit;'insomuchthat,asinhearingprophecyofold,soinreadingtheBiblenow,anunbelievermaybe 'convincedofallandjudgedofall; thesecretsofhisheartaremademanifest,andhemaybeledtoworshipGod,andtofeelthatGodisinitofatruth.'BesidestheBible,thereisstill inthisworldtheChurch,whichisthevisiblebodyofChrist,abodyofwhichChrist is the head, and the Holy Ghost its quickening and pervadingSpirit; and, by its visible presence and wonderful preservation in theworld,aswellasbyitspublictestimony,theChurchisasignalwitnessforChrist.Moreparticularly,theHolySpiritstillraisesupandqualifiesmenfortheworkoftheholyministryintheChurch,enduingthemwithsuchgiftsandgracesasareneedfulfortheminthevariousspheresoflabourtowhichtheyarecalled.0Andthereisanothermanifestationof theSpiritstill-thelivingepistles,whichareknownandreadofallmen,who 'aremanifestlydeclaredtobetheepistlesofChrist,writtennotwithink,butwiththeSpiritofthelivingGod;notintablesofstone,butinfleshytablesoftheheart.'Andif, inadditiontotheseobjectivemanifestationsof theSpirit, 0 we consider his subjective operations, both in his commoninfluencesonthemindsofunbelievers,againstwhich'theystrive,'andinhissavinginfluencesontheheartsofhispeople,weshalldiscoveramplereasonsforbelievingthatthedispensationoftheGospel isstillasreally'theministrationoftheSpirit,'asitwasintheageoftheapostles.

Thegeneralview,whichhasbeenpresentedoftheofficeandworkoftheHolySpirit,suggestsmanypracticalreflectionsofgreatvalue.OftheseIshall only mention the two following: It teaches us how defective anderroneous must be the views of the Gospel which are entertained bythose, whether amongst the ministers or members of the Christian

Church,whoexcludefromtheircreedthedoctrineoftheSpirit'sagency,oratalleventshabituallyoverlookitsnecessity,andneitherprayfornorexpect his interposition. That any Christian minister, acting under adispensation which is expressly denominated 'the ministration of theSpirit,' should be jealous of that doctrine which constitutes the verystrength of hisministry, and that, too,whenhe ishimself described as'onethatministereththeSpirit;'thatheshouldregardtheactiveagencyof theSpirit in theChurchasa foolishor fanaticalnotion,whenChristhimself declared that the presence of the Spirit therewouldmore thancompensate for his personal departure; and that he should treat withridicule and scorn what constitutes the very substance of Christ'spromise, the subject of every believer's prayers, and the object of theChurch's hope and expectation; - such views and feelings indicate alamentableignorance,notofonedoctrineonly,butofthewholeschemeandconstitutionoftheGospel;andnonecanwonderthathisministryisnotblessed,whenheslightstheSpirit,whoalonecanrenderiteffectual.

TheviewwhichhasbeengivenoftheofficeandworkoftheSpiritshouldalso address an instructive lesson to those hearers of the Word whoimagine that they are now in a less favourable situation thanwere theearlier followers of Christ. Such men complain that there is now nosupernatural manifestation, no visible miracle, no convincing sign ofChrist'spresenceandpowerinhisChurch;andareapttothinkthathadthey been permitted to see Jesus the Lord, to hear his voice, and towitness his wonderful works, theywould have certainly believed. Now,nottoinsistonthefactthatmultitudeswhodidseetheLordinperson,who followedhim fromvillage tovillage,andheardhisdiscourses, andsaw his miracles, were not only not convinced, but were hardened inunbeliefandexasperated intoenmity, - Iwishyou toobserve that evenhischosendisciples,whocompaniedwithhimforyears,weredistinctlytold that their future condition would be not worse, but better, whenChristshouldleavethem,andtheSpiritdescend;anddoesnotthisimplythat thegraceof theSpiritwasofmore importance to theChurch thanthepersonalpresenceofChristhimself, that itwasmorethansufficientto compensate for his departure? And what more could be said toconvince you of your error, if now, under the final and perfectdispensationoftheGospel,andunder'theveryministrationoftheSpirit,'

youremaininastateofunbelief?Itistrueyouhavenomiracles;butyouhave the Spirit's testimony in your hands; and if 'ye believe notMosesand the prophets,' or Christ and his evangelists and apostles, 'neitherwouldyebelievethoughonerosefromthedead.'

For, consider seriously the distinction, which is so strongly marked inScripture betwixt the miraculous gifts and the internal graces of theSpirit, and ask yourselveswhich of the two is themore valuable? Thatthey are quite distinct is evident from the fact that they might existseparate and apart from each other. Many, in primitive times, wererenewedand sanctifiedby theSpirit's gracewhowerenot enduedwithmiraculous powers; and some, again,were enduedwith hismiraculousgiftswhowerenotmadepartakersofhissavinggrace.ThisappearsfromthecaseofSaulundertheOldTestament,whowasenduedwiththegiftof prophecy, while his heart was unrenewed, from the case of Judasunder the New, and still more from the solemn words of our Lordhimself:'Manyshallcometomeinthatday,saying,Lord,Lord,havewenotprophesiedinthyname,andinthynamecastoutdevils,andinthynamedonemanywonderfulworks?TowhomIwillanswer,Ineverknewyou;departfromme,yeworkersofiniquity.'ThemiraculousgiftsandtheinternalgracesoftheSpirit,then,arequitedistinct,andmightevenexistapart. Now, of the two which is the more valuable? Surely that whichstands connectedwith the salvationof the soul; for evenwere therenoexpress testimony of Scripture on the subject, this inference would bewarranted by the simple fact, that his inward grace alone can save thesoul.But there is an express testimonyof Scriptureon the subject; for,bringing these two things into direct comparison, the apostle intimatesthatonesavinggraceintheheartisofgreatervaluethanallmiraculousgifts put together. Having spoken (1 Corinthians 12:30) of the gifts ofhealing, and miracles, and tongues, he says, 'Covet earnestly the bestgifts,'anexpressionwhichshowsthathedidnotbyanymeansdisparagethem;butheadds,'AndyetshowIuntoyouamoreexcellentway.'Andwhatisthat?'ThoughIspeakwiththetonguesofmenandofangels,andhavenotcharity,'or love, 'Iambecomeassoundingbrass,oratinklingcymbal. And though I have the gift of prophecy, and understand allmysteries,andallknowledge;andthoughIhaveallfaith,sothatIcouldremovemountains,andhavenotcharity,'orlove,'Iamnothing.'Herehe

selectsoneoftheinwardgracesoftheSpirit-for'thefruitoftheSpiritislove'-anddeclaresof it that it ismorevaluablethanall themiraculousgiftsoftheSpiritcombined.Now,thesetwo-themiraculousgiftsandtheinternal graces of the Spirit - being distinct, and capable of existingseparately,andtheonebeingsomuchmorevaluablethantheother,theonly question that remains is, Which of the two is the permanentinheritanceof theChurch? It is evidently themorevaluableof the two.ThemiraculousgiftsoftheSpirithavelongsincebeenwithdrawn.0Theywereusedforatemporarypurpose.Theywerethescaffolding,whichGodemployed for the erectionof a spiritual temple.When itwas no longerneeded,thescaffoldingwastakendown,butthetemplestillstands,andis occupied by his indwelling Spirit; for, 'Know ye not that ye are thetempleofGod,andthattheSpiritofGoddwellethinyou?(1Corinthians3:16).

III.GeneralViewoftheProcessofaSinner'sConversion.

INthe lastchapter Iendeavoured to illustrate thegeneraldesignof thegiftoftheSpirit,inreferencebothtotheworldandtheChurch,foundingmy observations on that comprehensive statement of our Lord, 'It isexpedientforyouthatIgoaway;forifIgonotaway,theSpiritwillnotcomeuntoyou;butifIdepart,Iwillsendhimuntoyou.Andwhenheiscome, he will reprove the world of sin, and of righteousness, and ofjudgment;'and'hewillguideyouintoall truth;' 'heshallglorifyme; forheshallreceiveofmine,andshallshowituntoyou.'Twoclassesareherespokenof-thetwogreatclasses intowhich,accordingtotheScriptures,allmankindaredivided-theworldandtheChurch;andthegiftof theSpirit was designed to have an important bearing on each: it wasdesigned to reprove or convict the one, and to instruct, and guide, andedifytheother.ItisamistaketoimaginethatthegiftoftheSpirit issoconfined to theChurch as to have no bearing at all on the unbelieving

world. It was expressly intimated by our Lord, that when 'he came, heshouldreprovetheworld,'orconvicttheworldbyproof,concerning'sin,andrighteousness,andjudgment';andtheapostle,referringtooneofthemiraculousfruitsoftheSpirit,says, 'Tonguesareforasign,nottothemthatbelieve,buttothemthatbelievenot;butprophesying'-anothergiftof thesameSpirit - 'servethnot for themthatbelievenot,but for themthat believe.' The Spirit, then, affords such proof or evidence to theunbelievingworld,asissufficienteithertoconvinceorconvict,toconvertortocondemnthem;whiletothebelievingChurchandpeopleofGod,heimparts larger and clearer views of divine truth, and enables them todiscern'thelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist.'

Butbetwixtthesetwoclasses,howeverrealthedistinction,andhoweverwide the difference which divides the one from the other, there is notnow,astherewillhereafterbe,animpassablebarrierofseparation.Inthestate of retribution, believersmay say with Abraham, 'Between us andyouthereisagreatgulffixed,sothattheywhichwouldpassfromhencetoyoucannot,neithercantheypasstousthatwouldcomefromthence;'but in the present state of grace there is no such barrier; souls arecontinuallypassingfromtheworldtotheChurch,fromdarknesstolight,fromdeathtolife;thewayisplain,thedoorisopen,thewarrantisclear;everybelieverwasonceanunbeliever;everysaintwasonceasinner;andallGod'speoplewillgratefullyacknowledge,thatiftheynowbelongtoapeculiarclass,andarenolonger'aliensandstrangers,butfellow-citizenswiththesaints,andofthehouseholdofGod,'thisisnottobeascribedtoanyoriginaldifferencebetwixt themand their fellow-men, fornaturallyallbelongtothesameclass,andpartakeofthesamecharacter,butsolelyto that great changewhichwaswrought on their souls,when they 'hadtheireyesopened,andwere turned fromdarknessunto light, and fromthepowerofSatanuntoGod.'Now,itistothecaseofasoul,whileitisinastateoftransitionfromtheoneclassintotheother,andpassingfromthe world into the Church, that I propose at present to direct yourattention;andindoingsoIshallendeavourtopresentageneralviewoftheprocessofasinner'sconversion,when,beingreprovedasoneoftheworld,hecomesalsotobeguidedandtaughtasoneofChrist'sdisciples.

IntheHolyScriptures,theoriginoftheschemeofredemptionisascribedto the love of the Father; and its ultimate issue is declared to be 'thesalvation'ofhispeople,or'theirobtainingofthegloryofourLordJesusChrist;' but betwixt these two there is a middle term, descriptive of achange through which they must pass, a change contemplated andprovided for in God's eternal purpose, and essentially necessary as anelementintheirpreparationfortheglorythatremainethtoberevealed.'God has chosen you to salvation, through sanctification of the Spiritandbeliefofthetruth.'Thisisanintegralpartofthedivineplan,andanessential requisite to our admission into heaven; and it is described intwo clauses, the one pointing to the agent by whom the change iswrought, theother to themeanswhichheemploys inaccomplishing it:'through sanctificationof theSpirit' - he is the agent; and 'beliefof thetruth'-thatisthemeans.

Welearnfromthisandmanyotherpassagesthatourpersonalandsavinginterest in the redemptionofChrist depends on its being applied to usindividuallyby thegraceandpowerof theHolySpirit.TheHolySpirit,notlessthantheFatherandtheSon,hasanimportantofficeintheworkofoursalvation:itbelongstohimtoapplytoindividualstheredemptionthat was purchased by the Saviour. It is through 'sanctification of theSpirit' that any obtain the 'glory of the Lord Jesus Christ.' Christ'ssalvationcanbeofnousetoanymanunlesshebemadeapartakerofit;andheismadeapartakerofitonlybytheworkoftheSpirit.Youmaybelabouringunderaloathsome,inveterate,andfataldisease;aremedymaybeprovidedforyou,itmaybepurchased,itmaybeofferedfreelyforyouracceptance; but if either through insensibility as to your danger, orindifferenceastoyourlife,orunbeliefastotheskillofthephysician,ordisliketohismethodofcure,yourefusetheprofferedremedy,itisofnopracticaluse;youdisbelieveanddie.Soisitwithyoursouls;sinisyourdisease;Godhasprescribedthecure,Christhaspurchasedit;itisfreelyand fully proposed to every sinner in theGospel; but it is of no savingbenefittoany,unlessitbeappliedtothembytheHolySpirit.

ItisdeeplyinterestingtoobservethatinthosecomprehensivesummariesoftheGospelwhichoccurinvariouspartsofScripture,theagencyofeachof the three Persons of the Godhead in the work of men's salvation is

distinctlystated;andthatontheagencyoftheSpiritthewholepracticaleffect of what was wrought by the Father and the Son is declared todepend. For example, - it is by the Spirit that God approaches to usthroughChrist; forhe drawsnear to sinners in theWord,which is theSpirit'smessage,andbytheSpirit'sgracethatWordisrenderedeffectual:'HesavesusbythewashingofregenerationandtherenewingoftheHolyGhost,whichheshedsonusabundantlythroughJesusChristourLord.'It is by the Spirit thatwehave access toGod throughChrist: 'Throughwhomwe both have access by one Spirit unto the Father.' It is by theSpiritthatwebecomepartakersofallthebenefitswhichwerepurchasedby the Son, and are offered by the Father: for 'ye are washed, ye aresanctified,yearejustifiedinthenameoftheLordJesus,andbytheSpiritofourGod.'

It is equally true, then, thatbut forChrist'sdeath, theSpiritwould nothavebeengiven;andthatbutfortheSpirit'swork,Christ'sdeathwouldhave been in vain. This was the view entertained by the divines of theReformation; and accordingly, you will mark a singular beauty in thearrangementoftheShorterCatechism,where,afterafullaccountisgivenof Christ's work, both in his state of humiliation and exaltation, theSpirit's agency in the application of redemption to individuals isinterposedbetwixttheworkofChristandthesavingbenefitswhichflowfromittohispeople.ItistheSpirit'sworkwhichconnectsthetwo,whichforms the link betwixt the purchase of salvation on the part of theRedeemer,andtheenjoymentofsalvationonthepartofhispeople;andnever till this great article of our faith is duly understood andacknowledged, shall we either feel as we ought how absolutely we aredependent on free grace from first to last, nor howadmirably, at everystage,Godhasprovidedforusthegracewhichweneed.

Sanctificationisusedsometimesinawider,andatothertimesinamorerestricted sense. In the latter, it is descriptive of the progressive andgradual advancement of believers in the path of faith and holiness andcomfort, or, in otherwords, their spiritual growth after they have beenbornagain;butintheformeritincludesthenewbirthitself,aswellasthelife,whichflowsfromit, thefirstaswellasthesucceedingstepsof thatcourse which begins in conversion, and ends in glory. In this

comprehensive sense it denotes a radical change of mind and heart,whereby new views, new principles, newmotives, new hopes, and newhabits are imparted to them; so that they become 'new creatures: oldthings pass away; all things become new.' The whole of this change isascribedtotheagencyoftheSpiritofGod:itis'throughsanctificationoftheSpirit'thatasinnerisbornagain;anditis'throughsanctificationofthesameSpirit'thatheisenabledtodiemoreandmoreuntosin,andtoliveuntorighteousness.

But while the great change is wrought by the power of the Spirit, thisdivine agent acts by the use of means such as are adapted to theconstitutionofthehumanmind.Itisthrough'beliefofthetruth'thattheSpirit fulfils, in the case of adults, our Lord's prayer on behalf of hispeople'Sanctifythemthroughthytruth:thyWordistruth.'TheWord,orthe truth contained in theWord, is the instrument bywhich the Spiritacts in applying the benefits of Christ's redemption; and it is aninstrumentadmirablyadaptedtoitsend.Powerlessinitself,itismightythroughGod.ItistheswordoftheSpirit.Itisthehammerbywhichhebreaks the rock in pieces. It is the light, which he opens the mind toreceive. It is the foodbywhichhe feeds,and themedicinebywhichheheals, and the consolation with which he comforts. The Spirit and theWordmustnotbedisjoined;thesanctificationoftheSpiritandthebeliefofthetruthareinseparablylinkedtogether,andareequallyessential,theone as an efficient agent, the other as a fit instrumentormeans.Markhowuniformly they go together in Scripture.Of regeneration it is said,thatweare'bornofwaterandoftheSpirit;'heistheagentinthatgreatinitialchange;butitisalsosaid,weare'bornnotofcorruptibleseed,butof incorruptible, even by the Word of God;' that is the instrument bywhichthe change iswrought.Of Lydia it is said, 'TheLord opened theheart of Lydia' - here is divine agency; but the use of means was notsuperseded,forit isadded, 'sothatsheattendedtothethingsthatwerespoken of Paul' - here is the instrumentality of the Word. And thePsalmist's prayer, 'Open thou mine eyes,' recognizes the necessity ofdivineinfluence;butwhenheadds,'thatImayseewonderfulthingsoutofthylaw,'divinetruth,asrevealedintheWord,isalsorecognizedasthemeansofhisinstruction.Thesetwo-thesanctificationoftheSpirit,andbeliefofthetruth-areequallyessential,andtheonemustnotbeallowed

tosupersedeorexcludetheother.

Havingpremisedthesegeneralobservations,letusnowconceivethecaseofasoul thatbelongsasyet to theworld,or to theclassofunbelievingmen,andconsiderthewayinwhich,throughtheagencyoftheSpiritofGod,he is translatedinto theotherclass,andmadea livingmemberofhisChurch.Thistransitionoccursatthetimeofhisconversion;andtheprocessbywhichitiseffectedmaydifferindifferentcases,inrespecttosomeofitsconcomitantcircumstances,butessentiallyandsubstantiallyitconsistsinhisbeingbroughttobelievethetruth,soastocomplywithand embrace themethod of salvation which is proposed to him in theGospel.And in order to this, there are threedistinct steps or stages bywhichtheSpiritofGodleadsasinnertotheSaviour,whicharedescribedand placed in their natural order in the Shorter Catechism, where weread, that 'Effectual calling is the work of God's Spirit, whereby,convincing us of our sin and misery, enlightening our minds in theknowledge of Christ, and renewing our wills, he doth persuade andenableustoembraceJesusChristforsalvation,asheisfreelyofferedtousintheGospel.'

ThefirstpartoftheSpirit'swork,inordertoasinner'sconversion,is'toconvince him of his sin and misery,' and especially of his guilt anddanger as an unbeliever, living hitherto without Christ, and thereforewithoutGodandwithouthopeintheworld.ThisisexpresslydeclaredbytheSaviourtobepartoftheSpirit'swork:'Heshallreprovetheworldofsin:of sin,because theybelievenot inme.' It doesnot suitmypresentpurposetodescribethenatureofconviction,ortogiveadetailedaccountof the sinner's experience under it; that will fall to be consideredhereafter. In themeantime, I would only offer an outline of the wholeprocessbywhichasinneristranslatedfromthekingdomofdarknessintothekingdomofGod'sdearSon;andshow,inregardtoeachofthestagesofthatprocess,theplacewhichitholds,anditsindispensablenecessity,inordertosavingconversion.Convictionoccupiesthefirstplace;foritisbyconvictingthattheSpiritconverts;butwhenitisthusused,thetermmustbeunderstood ina largeandcomprehensivesense,as includingagreatdealmore than isusually implied inmere remorse on account ofsin.Itischieflyoftheirsin,becausetheydonotbelieveinChrist,andof

their misery and danger as Christless sinners, that the Spirit convictstransgressors; for thewholework of conviction, as well as the work ofilluminationandpersuasion,hasreferencetoChristasthegreatsubjectof the Spirit's witness. It is important to bear this inmind; for many,under the mere natural operation of conscience, are sensible, at leastoccasionally,ofverybitterandpoignantremorse,whentheyhaveneverseriously thought of Christ or felt their need of a Saviour,whereas theconvictionwhichisspokenofintheGospelhasadirectrelationtoChrist,andimpliesnotonlyasenseofguiltontheconscience,butasenseofthesin and misery of remaining in a Christless state. It presupposes,therefore,somegeneralknowledgeofChristandtheGospel,aswellasasenseofguiltandafeelingofremorse;anditcannotbeproducedwithoutanimpressionbeingfirstmadeonthemindofthecertaintruth,theawfulauthority, and the transcendent importance of the Gospel. In thiscomprehensive sense, conviction presupposes some measure of theenlighteninggraceoftheSpirit,impartingageneralviewofthetruthasitisinJesus,andenablingthemindtoperceivethedivineevidenceofthattruth,soastofeelthatitisdeeplycriminalinslightingorrejectingit;andwhen it is said, therefore, that in the order of nature and experience,conviction is the firstpartof theSpirit'swork, or the first stage in thatprocessbywhichhebringsasinner to theSaviour, it isnotmeant thattheSpiritoperatesdirectlyandonlyontheconscience,soastoawakeninitasenseofsin,butthatheoperatesontheconsciencebyimpartingsuchlight to the understanding as reaches the conscience, and quickens itsperception,andenablesittoseeandfeelthatthereissinanddangerinnot believing in Christ. Such conviction embraces, indeed, the guilt ofevery sin; and the Spirit recalls to the recollection of the transgressormany sins, both of omission and commission, which he had longoverlookedorforgotten;foratthatsolemnhourGodsaystohim, 'ThouthoughtestthatIwasaltogethersuchanoneasthyself;butIwillreprovethee, and set thy sins in order before thy face;' and when histransgressionsstartup,andpassindarkarraybeforehim,heissurprisedand startled by the discovery of their number, and magnitude, andmanifold aggravations, insomuch that he is ready to exclaim with thePsalmist, 'My transgressions have gone up over mine head, and havebecomeaburden too heavy forme.' Any one sinmay thus become theoccasionofconviction;anditisbyrevealingsintotheconsciencethatthe

Spiritawakens it:butconviction isnotcomplete,nor is iteffectualasameanstowardsconversion,unlessitamounttoapersuasion,thatwithoutChrist our case is desperate, and that we have sinned, as in otherrespects,sointhisespecially,becausewehavenotbelievedinhim.

Noman ever thinks of going to a physician until he feels that there isdisease upon him: he may be diseased, and that mortally, but till heknowsandbelievesthatheisso,heseeksnotforaremedy.Nomancriesfor a deliverer, until he believes himself to be in danger: hemay be indanger,andyetbeignorantofit,andhisdangerisoftengreatestwhenheis least alarmed; but until he knows his danger, he has no desire fordeliverance. Just so, the sinner is diseased; but he will never repair toChrist as a physician, till he knows that Christ only is the physician ofsouls.Thesinnerisindanger,butneverwillhefleetoChristforrefuge,untilheisconvincedthatwithoutChristhemustperish.

To some thismay appear a very easymatter, and one that requires nosupernatural agency, since all men will readily admit that they aresinners; and the natural light of conscience itself may seem to besufficient, especially when combined with the light of the Word, toconvince themof theirdanger.But, easyas itmayappear, I apprehendthat this is the very stage at which the Divine Spirit meets with thestoutestresistance,andatwhichthesinnerismostresolutelyblindtotheplainest lessons of theWord. For why is it that somany are found ineverycongregation,whohavelistenedforyearstoafaithfulministry,andhave become familiar with the joyful sound, while they remain utterlyunconcerned about the salvation of their souls, and have neverexperienced,neverevensoughtafterthereliefwhichthegospeloffers?-why,butthattheyhaveneverbeenconvincedoftheirsinandmisery,orat least that they have never been so convinced as to feel that withoutChrist theymustperish? It is indeed an easy thing to say, asmanydo,that they are weak, frail creatures, or to admit in general terms, whatconscienceitselfforbidsthemtodeny,thattheyaresinners;butit isnoeasyandnopleasantthingforanymantoopenhiseyes,andtolookfairlyandfullyonhisownconditionandcharacter,asitisexhibitedinthelightofGod'sWord,orasonedayheshallseeitatthejudgment-seatofChrist.Suchaviewofhimselfwouldmortifyhisprideandalarmhisfears;and

hencehetakesrefugeincertaingeneralconfessions,whichhavelittleornomeaning,andwhichleavehisprideun-mortifiedandhisfearsasleep.'Everyonethatdoethevilhateththelight,neithercomethtothelight,lesthisdeedsshouldbereproved.'Heshutshiseyes,andtherebycontrivestomaintainadeceitfulsecurity,whilehebetraysasecretconsciousnessthatthelightwoulddisturbordestroyit.Suchbeingthenaturaltendencyandtheinveteratehabitofeveryguiltymind,itisnotbythemereoperationofhisownconscience,butbythedirectagencyoftheSpiritofGod,thatanysinnercanbedulyconvincedofhissin,andmisery,anddanger.Heneverseeshimselfashereallyis,untilhiseyesareopenedbytheSpirit,and some rays at least of heaven's own light are admitted into thedarkened chamber of imagery within. This the Spirit does, partly byrevealingtohimtheessentialpurity,theunsulliedholiness,theawfulandinfiniteperfectionofGod'scharacter,whichisnosoonerperceivedthanhemarksthecontrastbetwixtitandhisown,andisreadytoexclaim: 'Ihaveheardoftheebythehearingoftheear,butnowmineeyeseeththee;wherefore I abhor myself, and repent in dust and ashes;' partly byunfoldingthespiritualityandextentofGod'slaw,andapplyingitcloselyto the conscience; which is no sooner felt than he is ready toacknowledge: 'I was alive without the law once, but when thecommandment came, sin revived, and I died; partly by recalling to hisremembrance many sins long forgotten, or too easily excused, andexhibiting them before his awakened conscience in their true colours;which he no sooner discerns in the light of truth, than he says:' 'Iacknowledge my transgressions, and my sin is ever before me;' butchiefly,Iapprehend,bydirectingthesinner'seyetoChrist,toChristonthe cross, suffering for sin, and to Christ on the throne, exalted as aPrinceandaSaviour,forbothinthehumiliationandintheexaltationofChristthesinnerperceives,undertheteachingoftheSpirit,whatisfittedpowerfully to awaken his conscience, insomuch that it may be safelyaffirmedthatitisbytheSpirit'switnesstoChristthatheisfirstbroughttoseethemagnitudeofhisguiltandthecertaintyofhispunishmentasatransgressor,and,aboveall, thehopelessandwretchedconditionofhissoul,solongasithasnointerestinsuchaSaviour.BylookingtoChristonthecross,'hemournsandisinbitterness;'bylookingtoChristonthethrone,he is 'pricked inhisheart, and exclaims,Whatmust I do to besaved?

It is thus that the Spirit of God, by closely applying the truth to theconscience, brings a sinner to feel his need of a Saviour; and theconvictionswhicharethusproducedare the firstandstrongestmotivestoseriousinquiryandearnestprayer.Andaccordingly,youwillgenerallyobserve, that when any person in a congregation is benefited by theministry of theGospel, the first intimation of this change consists in adeepseriousnessofspirit,sometimesingreatanxietyandevendistressofmind,borderingondespair,thereasonofwhichis,thattheSpiritofGodis convincing that man of his sin and misery, and applying the truthclosely tohis conscience, so as tomakehim feel his need of a Saviour;andheisthuspreparedforreceivingwithallgladnessthesimplemessageof grace, as suited to his need; whereas others who say that they aresinners, but without any spiritual perception of the meaning of thisconfession,easilysucceedinquietingtheiroccasionalconvictionsbytheopiatesoferrorandself-deceit,andsitforyearsunderthesameministrywithoutmakingasinglestep inadvancetowardssalvation, andwithoutbeing conscious of so much as one earnest desire for its attainment.Convictionof sin, then, and especially convictionof sin anddanger,onaccount of unbelief in Christ, is a hopeful symptom, a necessarypreparative,acommonprecursorofasavingchange.

Whenasinneristhus'convincedofhissinandmisery,'soastofeelhisneedofaSaviour, thenextpart of the Spirit'swork is 'to enlightenhismind in the knowledge of Christ,' as being in all respects just such aSaviourasheneeds.HemayhavehadsomeknowledgeofChristbefore;hemayhavebeenwellinstructedinhisearliestyears,andthedoctrineofsalvationmayhavebeenlongfamiliartohismind;butthatdoctrinenowassumesanewaspect,andisstudiedinabetterspirit,when,undertheinfluence of serious conviction, he is brought to feel that his eternitydependsuponit.Manypartsofthegloriousschemeofgrace,which, tillthen, he had regarded as unimportant, or even objectionable,will nowappear to his awakened eye to be invested with awful interest andtranscendentvalue;andthemorehecontemplatesit,inconnectionwithhis own felt necessities, themore will he be convinced that it is in allrespects suitable to his case, and contains neither more than wasnecessary tomeet, nor less than is sufficient to secure, his everlastingwelfare.Aboveall,theperson,thecharacter,theoffices,andtheworkof

Christ,willcommandhisdeepestinterest;andashemeditatesonthese,andacquiresnewandmoreenlargedviewsof their glory,hisheartwillburnwithinhimateveryfreshdiscoveryofthepower,andgrace,andall-sufficiencyoftheSaviour.ThegreatworkoftheSpiritistopointtheeyeofaconvincedsinnertoChrist,toopenuptohimthefullnessthatisinChrist, to unfold his unsearchable riches, to explain the design of hismission, the constitution of his person, the variety of his offices, thenature and the perfection of his work, the certainty and glory of hisreward, as ourRedeemer; and to this part of the Spirit's testimony forChrist allusion ismade, both when it is said that he would reprove orconvict theworld of righteousness,because he has gone to the Father;andalsowhenitisaddedthathewouldreprovetheworldof judgment,because the prince of this world is judged. The Spirit's advent was, initself, a proof of Christ's exaltation, and, as such, a proof of hisrighteousnessandpower,asaPrinceandSaviour; andwhenhe comes,theSpiritglorifiesChrist,byrevealinghimtotheawakenedsinnerasthe'Lordhisrighteousness,'aperfectandaccepted'propitiation,''apriestonhisthrone.'AndonevividviewofChristasheis,impartedtothemindinthehourofprivatemeditationorunderthepreachingoftheGospel,hasbeensufficient,inmanyacase,todispelallthedoubtsandmisgivingsofatroubledconscience,insomuchthatthemanhasfeltasifonasuddenhiseyeshadbeenopenedonthelightofday,orasifhisconsciencewererelieved from a heavy burden, or as if his whole soul were at onceenlarged, liberated from bondage, and introduced into the gloriouslibertywherewithChristmakeshispeoplefree.

And what is very remarkable, the very same truths may have beenpresentedtohismindinformertimeswithoutproducinganyeffect.Thetruthisthesame,butitappearstohiminanewlight.Hehasnooccasiontoalterasinglearticleinhisformercreed,yethefeelsasifhecouldsay:'OnethingIknow,thatwhereasIwasblind,nowIsee.'HeknewChristbefore,asthoseknewhimofwhomit is said, thathewas to them 'asarootoutofadryground,havingnoformnorcomeliness,noranybeautywhereforetheyshoulddesirehim.'ButnoweverywordrespectingChristis sweet, every aspect of his character, and office and work, awakensinterest;everythinginChristisprecious,when,undertheteachingoftheSpirit, he is seen to be 'the fairest among ten thousand, and altogether

lovely.' Andmost sweetly and seasonably does this part of the Spirit'swork follow on the conviction of sin.Nor is it unnecessary even in thecase of a convinced sinner; for all experience shows that, whenoverwhelmedwiththethoughtofhisownsinfulness,heispronetodoubtordisbelievethetruthasit is inJesus,ortoputa legalconstructionontheGospel, or to sink into utter dejection anddespair, as if he at leastcouldhaveno interest in theGospel, andwere too great a sinner to besaved.ItbelongstotheofficeoftheSpirittodispelthesedarksuspicions,and to correct these fatal misapprehensions; and this he does, not byimparting any new information not revealed in the Bible, but byunfoldingthetruthwhichtheBiblecontains,andbysimply'enlighteningthemindintheknowledgeofChrist.'

Anotherstepremains.Itisquitepossiblethatamanmaybe,toacertainextent,convincedofhissinandmisery,andthathemayhaveacquiredaconsiderabledegreeofknowledgeconcerningChrist,andyetfallshortofconversion.We read that 'Felix trembled,' and of some 'whowere onceenlightened,'andyetfellaway.Indeed,mostmeninaChristiancountryhavetheiroccasionalconvictionsandfears,andhavealsosomenotionalacquaintance with the doctrine of salvation; nay, they may seem to'receivethatdoctrinewith joy,' andyet refuse toundergo thegreat, thedecisive,thesavingchange.Thereasonofthisistheinveteratedepravityofthehumanheart,anditsnativeaversionorenmitytoGod.Theheartmustbe renewed,and its enmity slain,before a thorough conversion isaccomplished;and thepreviousprocessof convictionand instruction isonly a means to this end, a means suitable in itself, and sufficient,throughtheSpirit'sgrace,butwithoutitutterlyineffectual.Accordingly,the concluding part of the Spirit's work in conversion is, to renew ourwills,ortomakeuswillingtobesavedbyChristonGospelterms.Itisnotenough to convince a man of his sin and misery; conviction is notconversion.NorisitenoughtoinstructhiminthedoctrineoftheGospel;that doctrinemight only inflame his enmity, and exasperate his pride.Conversionimpliesachangeofheart.ItmayseemthatthedirectagencyoftheSpiritcannotbenecessaryhere,sinceallmenmustbewillingtobesaved.But it is far, very far frombeing true thatmen arewilling to besaved,intheGospelsenseofthatexpression.Theyarewillingtoescapefrommisery,simplyconsideredassuch,andtosecurewhattheyregard

ashappiness;buttheyarenotanxious-onthecontrary,theyareaverse-tobesavedastheGospelproposestosavethem.Theyhavenodesiretobedeliveredfromsin,andnorelishforthespiritualhappinesswhichChristofferstobestow.HadtheGospelsimplyproclaimedimpunityforsin,orexemptionfromsuffering,andthat,liveastheymight,menshouldenjoyaneternalhappinesssuitedtotheirowntastes,then,doubtless,itwouldhavebeenhailedwithoneuniversalacclamationofgratitudeandjoy;butitmakesno such overture. It speaks of a salvation from sin,aswell asfromsuffering,andproposesaheavenintowhichnothingthatisuncleanorimpureshalleverenter;andtosaythatallmenarewillingtobesavedin that sense, and in this way, were to deny the depravity of humannature, and to affirm that all men are willing to be holy. The greatdifficulty,then,is,tomakethemwillingtobesaved,intheBiblesenseofthatexpression,andinthewayofGod'sappointment;andthisiseffectedbytheSpirit'sgrace,'Theyareawillingpeopleinthedayofhispower.'

It isimportanttomark,thatthisisthe laststageintheprocess,andthecompletionof theSpirit'swork, inconvertingasinner.Sosoonashe ismadewilling,thereremainsnobarrierbetwixthimandtheSaviour:heisat perfect liberty, on God's own warrant and invitation, nay, by God'sexpresscommand,to'embraceJesusChristasheisfreelyofferedtohimin theGospel.'Of everymanwho reads or hears theGospel, itmay beaffirmedthatthereisnothingbetwixthimandsalvation,excepthisownunwillingnesstobesaved.'Yearenotwillingtocometome,thatyemighthave life,' - that is theSaviour'schargeandcomplaint. 'Whosoeverwill,let him take of the water of life freely,' - that is the Saviour's call andinvitation.ThewarrantofeverysinnertobelieveinChristtothesavingofthesoulisclear;itiswrittenaswithasunbeaminScripture;itlieswhollyin theWord,which is theSpirit'smessage,andnotatall in theSpirit'switness intheheart.Thewarrantof theWord isample;but ifanyfeelsthat,evenwiththiswarrantinhishand,thereissomethingwithinwhichkeepshimback-adepravedheart,arebelliouswill,areluctantspirit-oh1 let himacknowledgehis own helplessness, and cast himself,with thesimplicityofalittlechild,onthegraceoftheSpiritofGod!

IV.TheWorkoftheSpiritinEnlighteningtheMind

HAVING considered the general design of the gift of the Spirit, inreferencebothtotheworldandtheChurch,anddescribedthecourseorprocessbywhichasoulistranslatedfromthekingdomofdarknessintothe kingdom of God's dear Son, I propose to illustrate separately thevariouspartsoftheSpirit'swork,orhissuccessiveoperationsonthesoul,from the time when it is first taken under his teaching, till it is made'meetfortheinheritanceofthesaintsinlight.'

One of his most necessary operations is that by which he conveysspirituallightintotheunderstanding;andtothispartofhiswork,whichis indeed so important, that it is often put for the whole, the apostlerefers,when, speaking of theHoly Ghost as 'the Spirit of wisdom andrevelation,'hepraysthatbytheSpirit'theeyesofourunderstandingmaybeenlightened'(Ephesians1:17,18),andwhenhedescribestrueconvertsashavinghadtheireyesopened,andhavingbeenturnedfromdarknesstolight;nay,translatedoutofdarknessintoGod'smarvellouslight.

The illuminating work of the Holy Spirit may be said to be thegroundworkofallhisotheroperations; for it isbythetruthknownandbelieved that theSpirit fulfils all the functionsofhis gloriousoffice.Byenlighteningthemindintheknowledgeofsin,helaysagroundworkforthe conviction of conscience; by enabling us to see the import andmeaningoftheGospel,heproposesmotivesforconversion;byteachingusrightviewsofGodandofourselves,ourprivilegesandprospects,hesupplies us with means of comfort; by showing us the nature andnecessity of Gospel holiness, he carries forward the work ofsanctification; by disclosing to us scriptural views of our spiritualnecessities, he calls forth the spirit o f prayer;and, generally, he doeswhateverheiswonttodo,bymeansoftheknowledgeofthetruth.HenceitisimportanttogivedueconsiderationtothispartoftheSpirit'swork,thatwemaybepreparedtounderstand,andrightlytoimprove,whateverweshallfindrevealedrespectinghisotheroperationsonthesoul.

Such,indeed,istheinseparableconnection,orrathertherealaffinityof

all the saving graces of the Spirit, that none of them can exist withoutbeingaccompaniedorfollowedbyalltherest;andhenceanyoneofthemmay be used to signify the presence of all. Thus, knowledge, faith,repentance, and love are severally spoken of in Scripture as eithercomprehending or implying every thing that is essential to a sinner'ssalvation; and hence a full exposition of any one of these fruits of theSpiritmightembraceadescriptionofthewholeoftheSpirit'swork.Itisnot, then, with the view of separating betwixt them, or assigning theprecise order of their production, that we distinguish one part of theSpirit'sworkfromanother;butratherwiththeviewofunfoldingit,inallthemagnitudeofitsextent,andthevarietyofitsaspects,asitisexhibitedintheGospel.

TheHolySpiritistheenlightenerofGod'speople,andimpartsspiritualilluminationtotheirminds.

This part of the Spirit's work implies a previous state of spiritualdarknessonthepartofthosewhoarethesubjectsofit;andthenaturalstate of all men is very frequently represented under the figures ofdarkness,blindness,andignorance.Theyaredescribedas'walkinginthevanity of their minds, having the understanding darkened, beingalienated from the life of God through the ignorance that is in them,because of the blindness of their heart.' And again, 'The natural manreceivethnotthethingsoftheSpiritofGod,fortheyarefoolishnessuntohim;neithercanheknowthem,becausetheyarespirituallydiscerned.'

Hereobserve,thatthisspiritualdarknessisuniversal;itisaffirmedofallthe Gentiles, and we shall find that it is also affirmed of all theunbelievingJews:itbelongstothe'naturalman,'ortoeverymanasheisbynature.ItisnotdispelledbythosecommonnotionsofGodanddivinethings,whichanunrenewedmindmayacquireintheexerciseofitsownfaculties.Nor is itsprevailingpowerdisprovedbytheexistenceof thesenotions, anymore than the prevailing power of sin is disproved by theexistenceofsomenotionsofthedifferencebetwixtrightandwrong.Nay,asinnatureitselfthereis'nodarknesswithoutamixtureoflight,'0suchlight as serves only to make 'the darkness visible,' so is it with theunrenewedsoul; itscommonnotionsofGodarenot sufficient todispelthedarknessinwhichitisshrouded;andhencetheapostle,inoneplace,

declares,thatwhen'menknewGod,theyglorifiedhimnotasGod;'and,regarding this as a proof that there was some radical defect in theirknowledgeofhim,hespeaksofitelsewhereasifitwerenoknowledgeatall; for, sayshe, 'theworldbywisdomknewnotGod.'Andmaywenotapplytothesecommonnotions,whichhavenothinginthemofthetruecelestiallight,thesolemnremarkofourLordhimself,'Ifthelightthatisintheebedarkness,howgreatisthatdarkness!'Thisdarknessdoesnotconsistmerelyintheabsenceofoutwardlight,butinthe'blindnessofthemind'suchblindnessasobstructstheentranceofthelight,evenwhenitisshininggloriouslyaroundus.Thus,of theunbelievingJews it is said,that they remained in spiritual darkness with the revelation of God intheirhands: 'Buttheirmindswereblinded: foruntil thisdayremaineththesameveiluntakenaway in thereadingof theOldTestament;whichveilisdoneawayinChrist.Butevenuntothisday,whenMosesisread,theveilisupontheirheart.Nevertheless,whenitshallturntotheLord,theveilshallbetakenaway.'(2Corinthians3:14-16).Atwofoldveilisherespokenof-theonewhichcoveredtheOldTestament,beforetheadventof Christ, by whom it was explained as well as fulfilled; and the otherwhichlayupontheirownsouls,andwhichpreventedthemfromseeing,evenwhenthefirst'veilwasdoneawayinChrist.'Andso,ofmultitudeswho live in the full blaze of Gospel light, it is said, that they remaininwardlyinastateofspiritualdarkness;for'ifourgospelbehid,itishidto them that are lost: in whom the god of this world hath blinded themindsof themwhichbelievenot, lest the lightof thegloriousgospelofChrist,whoistheimageofGod,shouldshineuntothem.'(2Corinthians4:3,4).-Ifthisspiritualdarknessbenaturaltoallmen,andifitmayexistnotwithstandingthecommonnotionsofGodandreligionwhichtheymayacquire by their natural faculties, and notwithstanding the still higherinstructionofthewrittenWord;itfollowsthatitcanonlyberemovedbyaninwardoperationontheminditself,andthisisexpresslyascribedtothe enlightening influence of the Spirit. 'The Lord is that Spirit; andwheretheSpiritoftheLordisthereisliberty.'Ifwewould'withopenorunveiledfacebeholdthegloryoftheLord,'itmustbe'asbytheSpiritoftheLord.'

Accordingly,thechange,whichiswroughtinthemindatthetimeofitsconversion,iscomparedtoatransitionfromdarknesstolight,ortothe

changeofnightintoday.ItissaidoftheFather,that'hehathdeliveredusfromthepowerofdarkness,andhathtranslatedusintothekingdomofhisdearSon;'that'hehathcalledusoutofdarknessintohismarvellouslight;' and of Christ, that he commissioned Paul 'to open their eyes, toturnthemfromdarknesstolight,andfromthepowerofSatanuntoGod:'but that this was not to be accomplished by mere human teachingappears from that striking passage where God speaks of it as his ownpeculiarwork, and intimates that it couldbe accomplishedbyno otherthan that creative powerwhich, 'when the earthwaswithout form andvoid,anddarknesswasuponthefaceofthedeep,andtheSpiritofGodmoveduponthefaceofthewaters,'spokesaying,'Lettherebelight,andtherewaslight;' forsaystheapostle, 'God,whocommandedthe lighttoshineoutofdarkness,hathshinedinourhearts, togivethe lightof theknowledgeofthegloryofGodinthefaceofJesusChrist.'Andthenwillthewondering disciple exclaim, 'One thing I know, that whereas I wasblind,nowIsee.'

ThisgreatchangeisascribedtotheimmediateagencyoftheHolySpiritonthesoul.Itisascribed,indeed,totheFather,as'thefountainoflights,fromwhom cometh down every good and perfect gift;' and to the Sonalso,astheanointedProphetoftheChurch,'thelightoftheworld;'butitistheHolySpirit,whoproceedethfromtheFatherandtheSon,bywhoseimmediatepersonalagencythisilluminationofthemindiswrought.OurLordhimselfpromisedtosendtheSpiritasanEnlightener.'Whenhe,theSpiritoftruth,iscome,hewillguideyouintoalltruth.' 'Heshallglorifyme; for he shall receive of mine, and shall show it unto you.' 'TheComforter, which is theHolyGhost, whom the Fatherwill send in myname, he shall teach you all things, and bring all things to yourremembrance,whatsoever Ihave saiduntoyou.'And that thispreciouspromise was not personal to the apostles, nor limited to the primitiveChurch,appearsfromtheprecedingcontext:'IwillpraytheFather,andheshallgiveyouanotherComforter,thathemayabidewithyouforever;eventheSpiritoftruth;'bywhoseconstantpresenceandcontinuedgracein the Church, he fulfils that other promise, 'Lo, I amwith you alway,evenuntotheendoftheworld.'

TherearevariousdistinctoperationsoftheHolySpiritastheEnlightener

ofthesoul.

1. Astherevealerofthetruth,bywhomitwasmadeknowntotheprophets,evangelists,andapostles,-for'holymenofoldspakeas they were moved by the Holy Ghost.' 'God hath revealedthem unto us by his Spirit; for the Spirit searcheth all things,yea,thedeepthingsofGod.'

2. As the Author of the Scriptures, inspiring the prophets,evangelists,andapostlestowritewhatshouldbepreservedandrecordedfortheconvictionoftheworld,andthecomfortoftheChurch, in all ages, for 'all Scripture was given by hisinspiration.'SothateveryindividualstandsindebtedtotheHolyGhost for every ray of light that has ever beamed on hisunderstanding from the page of Scripture. The Bible is theSpirit'smessage; it is the text-bookwhich he has provided fortheChurch.

3. Butthereis,andmustbe,amoredirectoperationoftheHolySpiritoneveryhumansoulthatisenlightenedbyhistruth.Itisnot enough that hehas revealed the truth to his apostles, andthathehasembodiedandpreserveditinanauthenticBible.Theglorious lightmay shine around us,without shining into ourhearts.Thereisadefectivevisionthatmustbecured,ablindeyethat must be opened, a veil that must be taken away, a thickdarkness within, which must be dispelled by his creativemandate,'Lettherebelight.'NotwithstandingalltheabundanceofGospellight,itisstilltrueasiteverwas,that'thenaturalmanreceiveth not the things of the Spirit of God'; 'that no manknoweththeSon,buttheFather;neitherknowethanymantheFather,savetheSon,andhetowhomsoevertheSonwillrevealhim;'andthatheisoftenpleased'tohidethesethingsfromthewiseandprudent,andtorevealthemuntobabes.'

TheWordofGodistheinstrument,theSpiritofGodistheagent,inthisgreatwork of illumination. The Bible is the text-book, but the Spirit ishimself the teacher. He is not only the author of that book, but theinterpreter of it also,who guides us into a knowledge of its truths.He

putstheBible intoourhands,asa 'lightuntoour feetanda lampuntoourpath;'but,knowingthatwearenaturallyblind,andcannotseeafaroff,heopensoureyeandshines intoourheart.All the truthwhich theSpiritever teaches is intheWord;butneverwould it findentrance intoour hearts unless he put it there. TheWord isa sword -a sharp two-edgedsword;butitsefficacydependsonthis-thatitistheswordoftheSpirit.TheWordisalight;butitis'inhislightweseelight.''TheentranceofhisWordgiveth light;'but itobtainsentranceonlywhen 'heopeneththeheart.'HencetheprayerofthePsalmist,'Openthoumineeyes,thatImayseewondrousthingsoutof thy law;'and thestillmoreremarkableprayeroftheapostle, 'ForthiscauseIbowmykneesuntotheFatherofourLordJesusChrist,thathewouldgrantyou,accordingtotherichesofhisglory,tobestrengthenedwithmightbyhisSpirit inthe innerman.'HereisapowerfulworkoftheSpiritonthesoul;itmustbestrengthenedwithmight.Andforwhatend?'Thatyemaybeabletocomprehendwithallsaints,whatisthebreadth,andlength,anddepth,andheight;andtoknowthe loveofChrist,whichpassethknowledge, thatyemaybefilledwithallthefullnessofGod.'Herenonewtruthissaidtoberevealed;butwhatiscontainedintheWordismadeknownbytheinwardenlighteningoftheHolySpirit.

On the teaching of the Spirit the efficacy of all the means of gracedepends,andespeciallytheefficacyofthereadingandpreachingof theWord. Without the Spirit the ministry of the Word would be utterlyfruitless for all the ends of saving conversion. It might be a socialblessing,asameansofkeepingaliveasenseofcommonmoralityintheworld,butnevercoulditbethemeansofspirituallifetothesoul,unlessitwereaccompaniedwiththeenlighteninggraceoftheSpirit.Whatmorepowerful than the ministry of the apostles? what reasoning morevigorous,whatappealsmoreoverwhelming,whateloquencemore lofty,what zealmore urgent, than those of Paul?What love so tender, whattendernesssopathetic,whatpathossotouching,whatunctionsorichandsweet, as those of John? What sacred orator better furnished for hisvocation than Apollos, of whom it is written, that 'he was an eloquentman, and mighty in the Scriptures'? Yet even the ministry of inspiredmen, the preaching of the very apostles of Christ, depended for all itssavingefficacyonthegraceoftheSpirit;for,saystheapostle,'Whothen

isPaul,andwhoisApollos,butministersbywhomyebelieved,evenasthe Lord gave to everyman? I have planted, Apolloswatered, butGodgavetheincrease.Sothenneitherishethatplantethanything,neitherhethat watereth, but God that giveth the increase! 'We are labourerstogetherwithGod; but ye areGod's husbandry, ye areGod's building.'Ministers are often employed as instruments in enlightening andconvertingthesoul;andhencetheymaybesaid,ministerially,tobethespiritualfathersoftheirconverts.Yetitisnotbytheirownpower,butbythepoweroftheHolyGhost;sothateverysuccessfulministermightwellsaywith the apostles, 'Yemenof Israel,whymarvel ye at this? orwhylookyesoearnestlyuponus,asthoughbyourownpowerorholinesswehadmadethismantowalk?Thisgreattruth,ifitshowstheweaknessoftheminister,will alsoprove thevery strengthofhisministry; forneverwillhefeelsodeeplyimpressedeitherwiththegreatnessofhiswork,orthedignityofhismission,aswhenheismostthoroughlyconvincedthattheefficacyofallhispreachingdependsonthepoweroftheSpirit.Thiswillnervehimwithnewstrength,andinspirehimwithnewhope,whenall outward appearances aremost unpromising; and in the strength ofthis simple faith, he will stand prepared to deliver hismessage, beforeanyaudience, savageor civilized, assured that the sameSpiritwhohasbrought the truth home to his own soul, can also bring it home, withdemonstrationandpower,bothtotheobtuseandunletteredpeasant,andtotherefined,perhapsthesceptical,orthescornfulmanofscience.

Further, the word, the ministry, and other means of instruction, areadaptedtotherationalnatureofman,andareintheirownnaturefittedforthepurposeforwhichtheyareemployed;nay,menmay,intheuseoftheir natural faculties, be instructed, impressed, and affected by thereading and hearing of the Word; but they cannot be savinglyenlightenedwithouttheteachingoftheSpirit.

TheSpirit'soperationsareadaptedtothenatureofmanasarationalandintelligentbeing;andheworksinandbythefacultiesofthesoul.Itisthesame mind, which is now in darkness that is to be translated intomarvellouslight;thesameunderstanding,whichisnowignorant,thatistobe informed; the sameeye,which is nowblind, that is to be openedand enabled to see. - The Spirit usually exerts his power by the use of

appropriatemeans.Omittingfromourpresentconsiderationthecaseofinfants,whomaybesanctifiedfromthewombbythesecretoperationsoftheSpirit, it is clear that in the case of adults, themind is enlightenedinstrumentallybythetruth,whichishencecalled'thelightofthegloriousgospel,'andthe 'day-star,whichrisesontheheart.'TheWordofGodisan appropriate means of enlightening the mind; it is an instrumentwhichisineveryrespect-fittedforthepurposeforwhichit isemployed.(1Timothy3:14).IfanyremainindarknesswiththeBibleintheirhands,it is not because there is no light in the Bible, but because there is nospiritualeyetodiscernit.Allthetruthwhichanenlightenedbelievereverlearns under the teaching of the Spirit is really contained in the Bible,althoughheretoforehehadnot seen it there:nay,muchof itmayhavebeen contained in the articles of his professed creed; but it was notknown,understood,andbelievedinitsfullspiritualmeaningasitisnow.Heisonlybrought, inmanycases, toseewhatheformerlyprofessedtobelieve in anew light,soas to understand and feel its spiritual importandpower,asthetruthofGod.

Beinganappropriatemeans,adaptedtothefacultiesofthehumanmind,therecanbenoreasontodoubtthattheBible,likeanyotherbook,mayconveymuchinstructiontoanunrenewedman.Whenitisaffirmedthata natural man cannot know the things of the Spirit of God, it is notimplied that the Bible is unintelligibly written, or that he cannotunderstandthesenseandmeaningofscripturalpropositions,soastobeabletogivearationalaccountofthem;forhemayinvestigatetheliteralmeaningofScripture,and,indoingso,mayattachadefiniteideatomanyof itsstatements-maybeable to see theirmutual relations - toreasonuponthem,andeventoexpoundthem;andyet, inthescripturalsense,he may be in darkness notwithstanding. There are truths in the Biblewhichadmitofbeingrecognized,andevenprovedbynaturalreason,'forthethingsofamanmaybeknownbythespiritofmanwhichisinhim;'and even 'the things of the Spirit,' when revealed, may be so farunderstood as to affect and impress the mind which is neverthelessunconverted.ThePhariseeshad'theformofknowledgeinthelaw;'theywere the great theologians under the Old Testament. Yet our Lorddeclares, that, studious and instructed as they were, and capable ofexpounding the writings of Moses, they did not really knowGod, nor

understand the writings of Moses. SimonMagus must have had somecorrectnotionalacquaintancewiththeleadingtruthsoftheGospel,andmusthavebeenabletoputthemforthinintelligiblepropositions,whenhemadethatprofessionoffaithwhichtheapostlesthemselvesregardedasasufficientgroundforhisadmissiontothesacramentofbaptism.Yethe had not been spiritually enlightened, for 'he was still in the gall ofbitternessandthebondofiniquity.'SoourLordhimselfspeaksofsomewho hear theWord, and anon with joy receive it. They not only havesomenotionofitsmeaning,butsomeimpressionsofitspower;yettheyhavenotthe'lightoflife.'TheyarelikeHerod,'whofearedJohn,knowingthat he was a just man and an holy, and observed him; and when heheardhim,hedidmany things,andheardhimgladly.'There is a greatdifferencebetwixttheviewsevenofnaturalmenonthesubjectofdivinetruth, a difference which is strikingly exemplified by the very differentlanguage of the threeRomangovernors,Festus, Agrippa, and Felix, inreferencetothepreachingofPaul.Festusspokeoutintheboldlanguageofanaturalman,towhomthepreachingoftheGospelwasfoolishness:'Paul, thou art beside thyself: much learning doth make thee mad.'Agrippawasimpressedandmoved,forhesaid, 'AlmostthoupersuadestmetobeaChristian;'andFelixwasstillmoredeeplymoved,for,'asPaulreasoned of righteousness, temperance, and judgment to come, Felixtrembled.'Thenaturalman,then,mayknowsomethingofdivinetruth,-he may even be impressed and affected by it, without acquiring thatsavingknowledgewhichourLordhimselfdeclarestobe'eternallife.'

The natural man is capable of acquiring, by the use of his rationalfaculties, such an acquaintance with the truths of God's Word as issufficienttomakehimresponsibleforhistreatmentofit.Nottoenlargeuponotherpoints,letustakethedoctrinewhichaffirmsthedarknessofthehumanunderstanding,andthenecessityoftheenlighteninggraceoftheHolySpirit,whichisoftensupposedtodestroythegroundsofhumanresponsibilityinthisrespect;unlesshebetaughtofGod,hecannothavesuch an experimental knowledge of that doctrine as belongs to theexercisedbeliever,andprobablyhewillnotsubmittoit;butitisstated,nevertheless, in plain intelligible language. He cannot read his Biblewithoutbeingmadeawarethatitcontainsthistruth,norcanheexercisehisunderstandinguponit,withoutacquiringsomegeneralknowledgeof

its import;andthatknowledge,althoughneitherspiritualnorsaving, isamplysufficientasagroundofmoralobligation.Andfarther,hemayalsolearn from the same source, and in the same way, how it is that theenlightening grace of the Spirit is obtained, for he cannot read suchpassages as these: 'If any man lack wisdom, let him ask of God, whogivethtoallmenliberally,andupbraidethnot,anditshallbegivenhim;'and, 'If ye, being evil, knowhow to give good gifts unto your children,howmuchmorewillyourFatherinheavengivetheHolySpirittothemthataskhim? -he cannot read suchpassages as thesewithout formingsomenotionofprayerasthemeansbywhichhisnaturaldarknessmaybedispelled; and if, notwithstanding his clear natural perception of suchdoctrines, he either refuses to believe them, or persists in neglectingprayer for the Holy Spirit, he must be dealt with hereafter on a verydifferent principle, and tried by a very different rule of judgment fromthatwhichaloneisapplicabletothosewhohavenoBibletoteachthem,or no rationalmind to be taught. You cannot have sat under a Gospelministry for years without acquiring such knowledge as is abundantlysufficient to lay you under the most weighty responsibilities. It is asolemn reflection, that this knowledgemust either prove 'the savour oflifeuntolife,'or'thesavourofdeathuntodeath.'Ifitbenotthemeansofyourconversion,itwillbethegroundofyourcondemnation,'Forthis isthe condemnation, that light hath come into the world, and that menhaveloveddarknessratherthanlight,becausetheirdeedswereevil.Buthethatloveththelightcomethtothelight;'andhethatloveththelightoftheGospelwillnotshrinkfromtheenlighteningworkoftheSpirit.

Still, it must ever be remembered, that whatever knowledge a naturalmanmayacquirebytheexercise,ofhisrationalfacultiesontheWordofGod, that knowledge is neither spiritual nor saving, unless he beenlightened by the Spirit. Were I asked to state what is the specificdifferencebetwixtthenaturalandthespiritualknowledgeofdivinetruth,orhowtheymaybestbedistinguishedfromeachother,Ishouldfeelthedifficultythatisusuallyattendantonadiscriminationbetwixttwostatesofmind,whichhave some common resemblance, andwhosedifferenceconsistsinaqualityofwhichthenaturalmanknowsnothing,becausehehasnoexperienceofit.Asitisdifficulttoconveyanideaofcolourtotheblind,orofmusictothedeaf,soitisdifficulttodescribetoanaturalman

the peculiar perceptions of one whose eyes have been opened by theSpirit.Andthedifficultyisnotdiminishedbutincreasedbythefact,thathe has a kind of knowledge which is common to him with the truebeliever,andwhich is tooapt tobemistaken for thatwhich theGospelrequires. Perhaps the nearest approach that we can make to anexplanationmaybebyaskingyoutoconceiveofamanwhosees,buthasnosenseofbeauty,orofamanwhohears,buthasnosenseofharmony;just such is the case of a natural man, who sees the truth withoutperceiving its spiritual excellence, and on whose ear the sound of theGospelfallswithoutawakeningmusicinhissoul.Savingknowledgeisnota knowledge of the dead letter or outward form of the Gospel, but aknowledgeof the truth in 'the light, and lustre, andgloryof it;' 'gustfulknowledge,'0whichhas in itarelishof the truth as excellent: 'O tasteandseethattheLordisgood.'Itis'thelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist.'JustconceiveofthedifferentviewsofChrist,whichwereentertainedbythosewithwhomhemingledinJudea,andthiswillhelpyoutounderstandthedifference,oratleasttoseethatthere is one, betwixt the one kind of knowledge and the other. All theJewswhosawChristhadsomeviewsconcerninghim:but to thecarnaleye 'hehadnoformnorcomeliness;andwhentheysawhim,therewasnobeautythattheyshoulddesirehim;'whiletothespiritualeye,hewas'fairerthantenthousand,andaltogetherlovely;'for,saystheapostle,'Hedwelt amongst us, and we beheld his glory, the glory as of the onlybegottenoftheFather,fullofgraceandtruth.'Andjustasitwasthen,sois it now: asChrist, the sum and substance of theGospel, came as thelight, 'and the darkness comprehended it not;' as 'hewas in theworld,andtheworldwasmade by him, and theworldknewhimnot;' so theGospel,whichisChristrevealed,maybereadandheard.Yet 'seeingwemaynotperceive,andhearingwemaynotunderstand,' until theSpirit'takeofthethingsofChristandshowthemuntous,'by'shiningintoourhearts.'

Anotherdifferencebetwixt the two kinds of knowledge consists in this,that true spiritual light carries with it a self-evidencing power, and isaccompaniedwithaheartfeltconvictionofitscertainty,acordialbeliefofitstruth.WhentheeyeisopenedtoseethegloryoftheGospel,themindhasanintuitiveperceptionofitsdivineauthority; it 'commendsitselfto

theconscienceinthesightofGod,'andthesinnerfeelsthat'Godisinitofatruth.'Godhas'magnifiedhisWordaboveallhisname;'itbearsuponita more striking impress of his divine perfections than any othermanifestationbywhichhehasevermadehimselfknown;andwhentheeyeisopenedtoperceiveGod'sgloryinthefaceofJesusChrist,themindcannomorebelievethattheWordcouldbewritten,thanthattheworldcouldbeframed,byanyotherthantheomniscientOne.

Butthegreatdiscriminatingtestofthedifferencebetwixtthenaturalandspiritualknowledgeofdivinetruthistobefoundinitspracticalinfluenceandactual fruits. Spiritual light is accompaniedwith life and love; it isvitalandpowerful,transforming,renewing,purifyingthesoulinwhichitdwells;forifwebeholdthegloryofGod,wearetherebychangedintothesame image; we love what we discern to be good, we admire what weperceive to be excellent,we imitate andbecome conformed towhatweloveandadmire.Itisnotacoldlightlikethatofthemoonorstars,butalively light,accompaniedwithheatandwarmth,vivifying, fructifying; itattunes all the facultiesof the soul for the serviceofGod, like the lightthatfellonthestatueofMemnon,andawokethechordsofhissleepinglyre.

Thedifferencebetwixtthenaturalandspiritualknowledgeofdivinetruthis not only real but great. It is as the difference betwixt darkness andlight,orbetwixtnightandday.Everynaturalman,howevereducated,is'alienatedfromthelifeofGodthroughtheignorancethat is inhim.'Hemay be more learned in the letter of the Scriptures, more thoroughlyfurnished with all literary erudition, more scientific in his dogmaticorthodoxy, more eloquent in illustration and argument, than many ofthosewhoare'taughtofGod;'but'Isayuntoyou,Hethatisleastinthekingdomofheavenisgreaterthanhe.'Itisnotadifferenceindegree,butinkind.Inthatwhich is common toboth, thenaturalmanmayhave ahigherdegreeoflearningthanthespiritual;butinthatwhichispeculiartosuchasaretaughtofGod,thereisnoroomforcomparison;thatkindofknowledge,althoughit,too,admitsofdegreesasitispossessedbythepeopleofGod,belongstononeelse,tononebutsuchasaretaughtbyhisSpirit. And this difference is great, insomuch that the people of God,whoseeyesareopenedtounderstandtheScriptures,aresaidtohave 'a

newunderstanding given to them.' 'The Son of God is come, and hathgivenusanunderstandingthatwemayknowhimthat is true;'notthatanother faculty is created, but that the old one is thoroughly renewed.Andthischangeiswroughtontheunderstandingitself.Itisnotenoughthattheaffectionsbedisengagedfromsin,soastoremoveobstructionstotherightoperationofa.mindsupposedtobeinitself'pure,noble,anduntainted;'no,theunderstandinghassharedintheruinsofthefall,andisitselfperverted;andassuchitmustberenewedbyhimwhocreatedit,otherwise itwill for ever distort the light, however clearly itmay shinefromthepageofScripture.

As the understanding is the leading faculty of the soul, and plainlydesigned to influence, control, and govern every other by its light, sodarknesshereistheprolificcauseofmuchmoralandspiritualevil.Theunderstanding, therefore, must be enlightened, if the heart is to berenewed. Spiritual darkness is spoken of in Scripture, not as a merepassiveornegativething,butasapositivepower;'thepowerofdarkness'isexpresslymentioned,andtheapostateangelsarerepresentedaskeptin'chainsofdarkness,'asifitimposedfettersonthesoul,andtrulynonecanbreakthosefetters,buthewhocausedtheironchaintofallfromoffthehandsandfeetofhisimprisoneddisciple.

OurapostasyfromGodisdescribedasconsistingchieflyinourspiritualdarkness.Theveryendofourbeingwas,thatweshould'glorifyGod,'asintelligent creatures might and ought, by perceiving, adoring, anddelightinginhisglory:thisisthehighestexerciseofangelsandseraphim.Andifnowadarkcloudconcealsfromushisperfections,ifwecanhaveGodpresenttoourthoughtswithoutperceivinghisglory,thisisatoncetheevidenceandessenceofourmelancholyfall.

This darkness is not only the deadly shade under which our enmity toGodfindsashelterandcovering,butitisinsomesensethecauseofthatenmity,inasmuchasitgivesrisetoinnumerableprejudicesagainstGod,whichfeeditandkeepitalive,andalsotomultiformdelusions,varyingfromthebarestatheismuptothemostawfulformsofsuperstition;andifthese prejudices and these delusions are to be swept away, and if theenmitywhichtheybegetandnourishistobeslain,itmustbebyhimwhocommandedthelighttoshineoutofdarkness,shiningintoourhearts,to

giveusthelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist.

This illumination of the Spirit has reference to all Gospel truth, but isgiven in greater or less degrees, while in every instance it embraceswhateverisnecessarytobeknownandbelievedinordertosalvation.'Yehave an unction from the Holy One, and ye know all things.' 'Theanointingwhichyehavereceivedofhimabidethinyou;andyeneednotthat anyman teach you: but as the same anointing teacheth you of allthings,andistruth,andisnolie,andevenasithathtaughtyou,yeshallabideinhim.'Fromthesewordsitisplain,thateveryonewhoistaughtofGodknowswhateverisnecessarytobebelievedinordertosalvation,andthatheisnotleftabsolutelytodependonmerehumanteaching;butitisequallyclearfromthecontext,thatthisanointingdoesnotsupersedethe use of such helps and such means of information as God hasgraciously provided for his Church; on the contrary, the same apostlesays, 'Iwriteuntoyou,fathers,becauseyehaveknownhimthatisfromthe beginning; Iwrite unto you, little children, because ye have knowntheFather;' 'Ihavenotwrittenuntoyoubecauseyeknownotthetruth,butbecauseyeknow it.'Theapostle's letterwasdesignedand fitted fortheirinstruction,andwasuseful,notonlyin'stirringuptheirpuremindsbywayof remembrance,'butalso inhelping themtoapply the truth tothe exigencies of their condition, as one that exposed them to theseductions of false teachers, and in enabling them to grow in theknowledge of God; for among Christians there are degrees of spirituallight,asamongnaturalmentherearedegreesofsecularknowledge;andtheonekindofknowledgeadmitsofgrowthand increase,anddependsontheuseofordinarymeans,notlessthantheother.WemayknowtheLord,likeApollos;yetwemaybebrought,likehim,to'knowthewayoftheLordmoreperfectly.'Astheknowledgewhichiscommontoallwhoare taught of God embraces whatever is necessary to be known andbelieved in order to salvation, while, being imparted in greater or lessdegrees,theremaybeadiversityofopinionevenamongsttrueChristiansonpointsofminorimportance,weseeatoncetheoriginandthenatureof that wonderful uniformity of sentiment amongst them whichmarksthe unity of Christian faith in regard to all the fundamental truths ofGod'sWord,whilewemayreasonablyexpecttofindavarietyofopinions,

arisingfromdifferentdegreesof light, evenamongst suchas are in themain and substantially at one. And this consideration ought to beimproved as a lesson of universal charity and of mutual forbearanceamongthedisciplesofChrist.

ItisapreciousBibletruth,thattheenlighteninggraceoftheHolySpirit,althoughitbespeciallypromisedtotheGospelministryasthatbywhichalone their peculiar functions can be successfully exercised, is notconfinedtothem,nortoanyoneclassororderofmen,butitiscommontoallbelievers.Everyprivateperson,-everyhumbleman,whotakeshisBible in his hand, and retires to his closet to read andmeditate on itthere,isprivilegedtoaskandtoexpecttheteachingoftheSpiritofGod.'If any man lack wisdom, let him ask of God, who giveth to all menliberally, and upbraideth not; and it shall be given him.' The directcommunication of every soul with God as 'the Father of lights,' withChristas'thelightoftheworld,'andwiththeHolyGhostas'theSpiritoftruth,' showswhat standing the Christian people have in the ChristianChurch; and that, although God has graciously provided for themministerial helps and spiritual guides, he has not left them absolutelydependentonanyorderofmen;stilllesshashesubjectedthemtomerehuman authority inmatters of faith: 'their faithmust stand not in thewisdomofmen,butinthepowerofGod.'

V.TheWorkoftheSpiritinConvincingtheConscience

ITispartoftheSpirit'sworktoconvincethesoulofitssinfulness.

1. There is, indeed, a conscience in man, which fulfils alike thefunctionsofalaw,byprescribingthepathofduty,andthefunctionsof a judge, in pronouncing sentence against transgression, aconscience which impresses every man with a sense of right andwrong, andwhich often visits the sinnerwith the inward pangs ofconvictionandremorse.

But conscience, while it exists, and while it serves many useful

purposes,isnotsufficientinitspresentstatetoawakenthesoultoafull sense of its real condition, although it be amply sufficient torender itresponsibletoGodasa judge,andtomakeita fitsubjectfortheconvincingoperationsofhisSpirit.

Thatinitspresentstateitisnotsufficientofitself,norevenwhenitis surroundedwith the outward light of theGospel, to awaken thesoul to a due sense of its own sinfulness, appears from variousconsiderations.

2. Itismanifestthatconsciencehasshared, likeeveryotherfacultyofournature,intheruinouseffectsofthefall;andthenaturaldarknessofthesoulpreventsitfromseeingitsowncorruption.Itmustbeso,indeed, ifby the fallwehave lost theperceptionofGod's glory,orcannolongerdiscerntheexcellencyofhisholiness;forourviewsofsinstandconnectedwith,andmustbeaffectedbyourviewsofGod,onevividviewofhisgloriouscharacterbeingsufficienttomakethesinnertrembleat thesightofhisownvileness,andtoexclaimwithjob,'Ihaveheardoftheebythehearingoftheear;butnowmineeyeseeththee:whereforeIabhormyself,andrepentindustandashes.'In as far, then, as the fall has 'alienated us from the life of Godthroughtheignorancethatwasinus,becauseoftheblindnessofourhearts,'inthesameproportionmustithaveweakenedthatpowerofmoral perception, or that principle of conscience, which shouldconvincethesoulofitsownsinfulness;andnever,tillitisrestoredtoaspiritualacquaintancewithGod,willitcometoseeitsguiltinallitsloathsomenessandaggravations.

3. That natural conscience, unaided by the Spirit of God, is notsufficient of itself to bring a man to a right sense of his ownsinfulnessappearsfurtherfromthetendencyofhabitualsintosearanddeaden theconscience,whereby it comes topass, according tothesovereignappointmentofGod,thatconsciencebecomesweakerinproportion as sin grows stronger in the soul, till the sinnermayarriveatapointofdegeneracyatwhichheiswhollygivenovertoareprobatemind,andsofarfrombeingcondemnedbyhisconscience,hemaydare to justifyhiswickednessby 'callinggoodevil,andevil

good.'Insteadofbeingashamedofhisguilt,hemayeven'gloryinhisshame.'Wereadofsomewhose'mindandconscienceisdefiled;'andof others 'having their conscience seared with a hot iron,' thehabitual practice of sin having a deadening influence over thatprinciplebywhichalonesinischeckedorcondemned.Thisnaturalprovision is in accordance with the great law of moral retributionwhichislaiddowninScripture,alawwhichensurestheprogressiveimprovement of thosewhomake a right use of the imperfect lighttheyhave,andtherapiddegeneracyofthosewhocorruptorabuseit;'forwhosoeverhath,tohimshallbegiven;andwhosoeverhathnot,from him shall be taken even that which he seemeth to have' (orthinkeththathehath).Now,ifthisbethenaturallawofconscience,that itsmoralperceptionsbecomedead,anditscondemningpowerweak, in proportion as the power of sin becomes habitual andinveterate;itfollowsthatthemoreneedthereisforathoroughworkofconviction,thelessisittobeexpectedfromthemereoperationofnaturalconscience,andthat,iftheSpiritofGoddonotinterpose,thecaseofsuchasoulishopeless.

4. Butlest itshouldbethoughtthatthissecondproofappliesonlytothecaseofgrossandhardenedtransgressorsofthedivinelaw,letmeobservefurther,thattheexperienceofthemoredecentmembersofsociety, and even of many formal members of the church, affordsampleevidencethatnaturalconscience,unenlightenedbytheSpiritofGod,isnotsufficienttoconvincethesoulof itssinfulness;forofmanysuchitmaybesaidwith truth, that theyhaveno just ideaofsinasinitsownnature,andinallitsmanifestations,anodiousandhateful thing. Natural conscience in such men takes cognisancechieflyofgrossoutwardtransgressions,andofthese,too,mainlyastheystandconnectedwiththepeaceandorderofsociety,orwiththedecenciesandproprietiesofsociallife;itisamereprudentialreason;butofsinasitappearsinthesightofGoditthinkslittle,andstilllessof thoseheart-sinsand that radicaldepravity fromwhichall actualtransgressions proceed. It condemns murder, but does it equallycondemnpride? It condemns filial ingratitude and disobedience toanearthlyparent,butdoesitequallycondemnungodliness,whichisthe natural element of every unrenewed mind, and which implies

filialingratitudeanddisobediencetoourFatherinheaven?Howcanit discern the inherent turpitude of sin, unless it be taught theinherent lovelinessofwhat isspiritualanddivine?andwhencecanthisbelearnedbutfromtheteachingoftheSpirit?Infact,theworkofconvictionimpliesaworkofillumination,andisbaseduponit.Itis by enlightening the mind to discern the truth that the Spiritquickens the conscience; and so long as the mind remains indarkness,theconscienceispronetosleep.ItiswhenthelightofGodshines into the heart that his vicegerent there starts from hisslumbers,andliftsaresponsivevoicetothecallofhisMaster.Andhence it is thatwe readof anenlightenedconscience,a consciencethatpronouncestrulywhenitisrightlyinformed.

5. ThenecessityofaconvincingworkoftheSpiritfurtherappearsfromthefact,thatitisthemostdifficultofallthingstofixthemindofanymanonadueconsiderationofsin.Trytofixyourownmindforanylengthof timeonasteadyconsiderationof sin,orendeavour to fixthemindofanychild,orservant,orfriendyouhaveonthisexercise,andyouwillatoncefindthatitisallbutimpossibletosucceed.Themindrecoilsfromit.Itwilldwellonthesinsofothers,especially iftheyhaveprovokeditsresentmentbyasenseofwrongdonetoitself;butonsininitsownnature,andespeciallyonitsownsins,itcannotdwell;itfliesofftosomeotherandmoreinvitingsubject;or,insteadof seeking to know the real state of the case, it busies itself indevising plausible excuses, and in putting blinds, as itwere, on itsown eyes. And so is it even when the subject is forced on itsattention,andtheeariscompelledtolistentoafullexpositionofit.The most searching sermon fails to convince, unless it be carriedhomewithdemonstrationof theSpirit andwithpower.Howoftendoesthesinnerhearthat'everysindeserveththewrathandcurseofGod,'thatitis'anabominablethingwhichtheLordhateth,'thatitisa 'great wickedness,' a loathsome disease, a hell-deserving crime?and yet, either attaching no definite meaning to the plainestlanguage that can be employed, or shifting the charge away fromhimself to others, or inwardly deceiving himself by some plausiblepretextorother,he sitsunawed,unmoved,andrisesandretires tohishomewithoutonesalutaryconvictiononhisconscience,without

oneimpressiondeepenoughtotroublehispeace.Andhencethefreeproclamationofafreesalvationpassesunheeded,becauseasyethefeelsnoneedof a Saviour, andhas no concern for his soul. If anysinner, then, is to be brought to such real heart concern about thestateofhissoulasisnecessaryforhisthoroughconversion,hemustbe convinced of sin by a power above that of mere naturalconscience,evenbythepoweroftheSpiritofGod.

6. Inconvincingofsin,theSpiritofGod,actingagreeablytothemoralconstitutionofournature,takestheconscienceasthesubjectofhisoperations,andseekstoenlighten,quicken,andinvigorateitbythelightandpowerofdivinetruth.

It is the conscience that is the subject of his operations. It is themoralfaculty,thefacultyofdiscriminatingbetwixtrightandwrong,whichmakes us fit subjects for the convincing work of the Spirit.Hadwenoconscience,weshouldbeincapableofmoralconvictions,asarethelivingbutirresponsiblebeastsofthefieldandfowlsoftheair. But under the ashes of our ruined nature there are certain'sparks of celestial fire,' the lights of conscience, which, dim anddecayed,areyetnotextinguished,andwhichrenderusresponsibleontheonehand,andsusceptibleofbeingrenewedontheother.Andjustasnaturalreasoniscapableofdiscerningspiritualthingswhenitis enlightened by the Spirit; so natural conscience is capable ofdiscerningtheevilofsinwhenitisrectifiedandstrengthenedbytheSpirit.

Butwhile conscience is the subject of true conviction, the Spirit ofGod is theauthorof it.Heworks inandby theconscience; so thatwhiletheSpiritreprovesandconvicts thesinner, thesinner isself-reproved and selfcondemned. The conscience is quickened by theSpirit out of that lethargy into which it had fallen, through thebenumbinginfluenceofsin;itisinvigoratedandreinforcedwithnewenergybytheSpirit,havingfreshlifeandpowerinfusedintoit;itiscalled into action on its appropriate objects by the Spirit, andenabled steadily to view the sins with which the transgressor ischargeable; and, above all, it is enlightened by the Spirit, so as to

discernsininthelightoftruth.Thusconscience,oncedarkenedandinertandpowerless,acquiresprodigiousenergy,andbecomesoneofthemostactiveandpowerfulprinciplesof the soul,prescribing thelaw, and pronouncing the sentence of judgment in that innerchamber of judicature fromwhich there lies no appeal but to Godhimself.Conscience,onceawakenedbyarayofspirituallight,isanawfulthing;andwhat tremendouspower itmay acquirewhen it isquickened by the Spirit may be inferred from the energy which itputs forth when it is called into action by the reproofs of merehumanfaithfulness.Letamancommitasecretsin,andsolongasnohumaneyewassupposedtobeprivytohisguilthemaycontrivetolullhisconsciencetosleep;butletafriendchargehimwiththefact,orevenhinta suspicionof it; and themantlingcheek, theagitatedlook, thetremblingframe,willatonceevincehowone'sconsciencemaybequickenedintotremendousactionbyarayoflightpassingtoit from another mind; and, successful as he may have been inquellinghis own remorseful thoughts by devising palliations of hisguilt,hewillnolongerattempttodenythesinfulnessofthefact,buttry to disprove the fact itself, as the only possible way of escapingfromthesuredecisionofanotherman'sconscienceonhiscase.Thisinstructive and familiar example shows that all along conscience isaliveinthesinner'sbreast-notdead,butasleep-andhoweasily itmaybeawakenedintovigorousconvictionbyasinglerayofheaven'slightpiercingthroughtheveilofnature'sdarkness,bythepoweroftheSpiritofGod.

The Spirit of God thus quickens the conscience by the light andpower of divine truth. The truth is the instrument by which thischange is wrought. He reproves by enlightening. He reaches theconscience through the medium of the understanding. It is not amere physical change, or a change wrought out in a way that iscontrary to the laws of our moral nature; but a moral changeaccomplishedbymoralmeans,adaptedtothatnature,andfittedforthepurposeforwhichtheyareemployed.Hefindsentranceforthelight of truth, and the conscience once enlightened acts itsappropriatepart,andpronouncesitsunerringsentence.

Thetruths ofGod'sWord are themeans of conviction, and almosteveryoneofthesetruthsmaybeemployedforthisend.Theprincipalmeans of conviction is the law, the law of God in its purity,spirituality,andpower;for 'bythelawistheknowledgeofsin,'and'thelawisourschoolmastertobringustoChrist.'Thelawinitsholycommandment, the law in its awful curse, the law in its spiritualnature,asreachingtotheheart,andinallitslengthandbreadthasextending over every department of human life, the law in itscondemningpower,whereby'everymouthmustbestopped,andalltheworldmustbecomeguiltybeforeGod' - this law isunfolded totheunderstandingandappliedtotheconsciencebytheHolySpirit,and immediately, by its own self-evidencing light, it convinces; theconscience is constrained to do homage to the law, and toacknowledgethat'thelawisholy,andthecommandmentholy,andjust,andgood;'while,self-convictedandself-condemned,thesinnerexclaims, 'But 1 amcarnal, soldunder sin.'Andyet it isnot anewlaw, nor one of which the sinner had heretofore been entirelyignorant, that becomes the means of his conviction; he may havereadandrepeatedthetencommandmentsahundredtimes,andmaybefamiliarwiththeletterofGod'srequirements,andyetsomeoneofthese very commandments may now become as an arrow in hisconscience, the very sword of the Spirit. A notional acquaintancewith the law is one thing, a spiritual experience of its power isanother. Witness the case of the apostle Paul, an educated man,broughtupatthefeetofGamaliel,walkingfromhisyouthupwardsaccordingtothestraitestsectofthelaw,aPharisee;whocandoubtthathewasfamiliarwiththeletterofGod'slaw?yet,beingdestituteof any spiritual experience of its power, he regarded himself ashavingbeenwithoutanyclueknowledgeofthelawtillhewastaughtbytheSpiritofGod;for,sayshe, 'Iwasalivewithoutthe lawonce;but when the commandment came, sin revived, and I died.'Previouslyhehadonlythatnotionalandcommonknowledgewhichheelsewheredescribesas'theformofknowledge,andofthetruthinthelaw.'Andwhatwasitthatconvertedtheformintosubstance?Itwasoneofthoseverycommandmentswhichhehadoftenreadandrepeated without perceiving its spiritual import or feeling itsconvictingpower:'Ihadnotknownsinbutbythelaw,forIhadnot

knownlust,exceptthelawhadsaid,Thoushaltnotcovet.'Heseizesthe tenth commandment, a commandmentwhich directly refers tothestateofaman'sheart,andfindingthathisheartcannotstandthetestofalawsopureandspiritual,heisinwardlyconvincedofsin,aswellasmadeconsciousofitspower;andsoeverysinnerwhoobtainsaglimpseof therealnatureof thedivine law,which, like itsheart-searching Author, is heart-searching too,must on the instant feel,thatifthislawbetheruleofjudgment,then,bythedeedsofthelawshallnofleshlivingbejustified;for'allhavesinnedandcomeshortofthegloryofGod.'

ButwhenitissaidthatthelawistheprincipalmeansbywhichtheSpiritofGodconvincestheconscienceofasinner,thattermmustbeunderstood in an enlarged sense, as including under it everyprinciple which has any relation or affinity to the conscience, andeveryfactinwhichanysuchprincipleisinvolved.It isnotthebarelaw,asitstandsdeclaredintheTenCommandments,thatisthesoleinstrument of conviction, but the moral principle of that law,whether as it is displayed in the retributions of a righteousProvidence, or illustrated by the afflictions of human life, orexemplified in the conduct of believers and the perfect pattern ofChrist,orasunfoldedintheparables,orasembodiedintheGospelandshiningforthinthecross.ThelawisaschoolmasterthatbringsthesinnertoChrist;butChristisateacherthatbringsthesinnertoknowthelawasheneverknewitbefore.Thelawpointstheeyeofaconvinced sinner to the cross; but the cross throws in upon hisconscience a flood of light, which sheds a reflex lustre on the law.Hence we believe that the Gospel of Christ, and especially thedoctrineof thecrossofChrist, is themostpowerful instrument forimpressing the conscience of a sinner, and for turning hisconvictions into genuine contrition of heart. And this because theGospel, and especially the doctrine of the cross, contains in it thespirit and essence of the law; it recognizes and proceeds upon themoralprinciplesofGod'sgovernment,andaffordsanewandmostimpressive manifestation of the holiness of the Lawgiver, and theturpitudeofsin;while,at thesametime, itunfoldssuchaproofofthe compassion and love ofGod as is peculiarly fitted tomelt and

subduetheheart,whichthemereterrorsofthelawmightonlyturnintoamorehardenedandunrelentingobduracy.LetthesinnerwhomakeslightofsinturnhiseyetothecrossofChrist,andhewillseethere,aswellasamidst the thunderingand the lightningsofSinai,thattheLordisajealousGod,thatsinistheabominablethingwhichhehates,andthatheisresolved,atallhazards,andnotwithstandingwhatever suffering it may occasion, to visit it with condignpunishment;lethimlooktothecross,andbeholdthere,suspendedon thataccursed tree, theSonofGodhimself; lethim listen to thewords which fell from that illustrious sufferer in the midst of hisagonyandpassion, 'MyGod,myGod,whyhast thou forsakenme?and lethim then inquire,whywas it thathe, ofwhom ithadbeenonce and again proclaimed from the highest heavens, 'This is mybelovedSon,inwhomIamwellpleased,'andofwhomitisrecorded,that once and again, on his bedded knees, and with all theearnestness of importunate supplication, he had prayed in thegarden, 'OmyFather, if itbepossible, let this cuppass fromme' -whywas it thathe,whowas thusaffectionately spokenasofGod'sbelovedSon,andwho,asaSon,sosubmissivelypouredouthisheartinto a Father's ear, was nevertheless subjected to the agony anddeathofthecross?Andwhen,inreplytoallhisinquiries,theBibledeclares, thattheSonofGodsufferedbecausehehadconsented tobecomechargeablewithsin;thathe'whoknewnosinwasmadesinforus,'andthat,therefore,'itpleasedtheLordtobruisehim,andtoputhimtogrief;' that 'hewaswounded forourtransgressions,andbruisedforouriniquities;'andthathedied,becausethewagesofsinisdeath:-oh!doesnotthesinnernowfeelinhisinmostsoul,thatifSinaibedreadful,Calvaryhasitsterrorstoo;thatif'bythelawistheknowledge of sin,' the Gospel adds its sublime and harmoniouscommentary;thatthecrossofChrististhemostawfulmonumentofHeaven's justice, themostsolemnmemorialof thesinner'sdanger;anddoeshenotinfer,withall thequicknessof intuition, that ifsinwasnotspared,norleftunpunished,butvisitedwithcondemnationanddeath,whenitwasimputedtohisown,hisonly,hiswell-belovedSon,muchlesswillsin,unexpiatedandunforgiven,bespared,orleftunpunished, when, after this solemn work of atonement, God willarise to plead with those who cleave to that accursed thing which

nailed the Saviour to the tree?The cross, - the cross of a crucifiedSaviour-isthemostpowerful,themostimpressivedemonstrationofsin, and righteousness, and judgment. The cross may well alarmeverysleepingsinner,andawakeneveryslumberingconscience,andstirintoagitationandtumulteverylistlessandimpenitentheart.Itisthe law by which we obtain the knowledge of sin; but the law ismagnified in the cross; and it is the law in the cross that carrieshome toeveryawakenedconscience themost alarming convictionsofguilt.CanIhopetobespared,mayonesay,when'GodsparednothisownSon?Aremysinsvenial,or light?Thesesinsofminewereenough,whentransferredtotheSonofGod,tonailhimtothetree!MayIventureintoeternityinthehopethatmysinsmaybeforgottenthere? And why were they remembered here, when God's SonascendedthehillofCalvary?MaynotthestrictnessofGod'slawberelaxedinmyfavour?Butwhy,oh!whywasitnotrelaxedinfavourofChrist?No; thatone fact, that awful crosswhichwas erected onthe hill beside Jerusalem, annihilates every ground of carelesssecurity,tearsfrommeeveryragbywhichIwouldseektocovermyshame,drivesmefromeveryrefuge towhichIwouldrepair; - thatonefact,thatChristdiedforsin,shutsmeuptotheconviction,thatas a sinner I stand exposed to thewrath and curse of an offendedGod, and rat the outraged law must receive a full and finalvindication. But must it be by my personal and everlastingpunishment?Yes,assuredly,ifIstandonthefootingoflaw;for'thesoulthatsinter,itshalldie.'Butlookagaintothatmysteriouscross:amidst the darkness which surrounds it, and the awfulmanifestations ofGod'swrathwhich the sufferer felt, there breaksforth a light, glorious as re sun shining in its strength, unlike relightnings which flashed around Sinai; this is the Sun ofRighteousnessrisingwithhealinginitsbeams,theeffulgentlightofGod'slove,thegloriousmanifestationofGod'sgraceandmercy;for'GodsolovedtheworldastogivehisSon.'Lookoncemore;forthesamecrosswhichwoundswillalsoheal;thesameconsciencewhichispiercedbythearrowsofconvictionmaybepacifiedbyreGospelofpeace;andthusallratisterribleinthecross,whencombinedwithretenderness of God'smercy, and the amazing, the self-denying, theself-sacrificingloveoftheSaviour,willthenonlyawakenconvictions

intheconscience,tomeltandchangethemintosweetcontritionofheart.

It is thus that, under the Gospel dispensation, the Spirit of Godconvinces the conscience by pressing home the eternal andunchangeable principles of the law, as these are embodied,illustrated,anddisplayedinanewandbetterdispensation.Itisnotre naked law, but the law in all its forms andmanifestations, andespeciallythelawinrefactsandtruthsoftheGospel,whichis thusused. For the Spirit reproves theworld of sin -why? because theybelievenot onme; of righteousness, because I go tomyFather; ofjudgment, because re prince of this world is judged-all havingreferencetoChristandhiscross.

7. Thework of conviction, ofwhich re conscience is the subject, theSpirit the author, and re light of truth re means, consists inimpressingresoulwithasenseofitsownsinfulness,andexcitinginitsomesuitablefeelingsoffear,andshame,andself-condemnation.

Sin, when presented to the mind in re light of conscience, andespecially in the light of God's truth unfolded and applied by reSpirit,isdiscernedtobeavileandodiousthing;andinordertothisaprincipalpartof theSpirit'swork inconviction is tosetbeforeresinner'smindadiscoveryofsininitsownnature,andtofixhimonadueconsiderationofit.This,aswehavealreadyseen,isanexercisein which every sinner is very unwilling to be engaged; he shrinksfrom the subject would willingly forget it, and even when it ispresented to his mind, is prone to take partial views of it andespeciallytoexcuseandexculpatehimself.ButGodisoftenpleasedto take the sinner into his own hands, and to press himwith 'lineuponline,andpreceptuponprecept,'untilheismadetoseesininitstruecharacter,andespeciallytoseehisownsinfulness.Hebringshissins before him, and presses them on his attention. 'These thingshast thou done, and I kept silence; thou thoughtest that I wasaltogether such an one as thyself; but I will reprove thee, and setthem inorderbefore thine eyes.' 'Nowconsider this, ye that forgetGod;lestItearyouinpieces,andtherebenonetodeliver.'Formerly

he thought seldomof sin;nowhemight saywithDavid, 'My sin iseverbeforeme.' There aremany differentways inwhich themindmay thus be awakened to a sense of its guilt. Sometimes it isoccasioned, in the first instance, by some gross outward sin, tooflagrant to pass altogether unreproved by re most sluggishconscience,andwhichmayleadthesinnertoreflectwhatmustberestateofhisheart,andwhathisdesertatthehandofGod;sometimesbyagrowingsenseofhisinherentdepravity,strengthenedeverydayby his experience of re instability of his best resolutions, and theweakness of his highest efforts after amendment; sometimes by afaithful reproof froma friend,which conveys to his conscience thestartling intimation thathis character is not so highly esteemedbyothersasitisbyhimself,whichsetsitoninquiry,andawakensself-distrust; sometimes by a searching sermon, an awakeningprovidence, by the judgmentswhichGod executes onothers, or bydistresssentintohisownfamily,orbyhisbeingbroughthimselftothebordersofregrave,andwhen,inspiteofhimself,heiscompelledtorinkofGod,andsin,andjudgmenttocome.Inshort,almostanytextintheBible,andalmostanyeventinlife,maybereoccasionofcalling re conscience into action, and pressing his own sinfulnesshomeuponhisattention;andreSpiritofGodarrestsandfixesit,tillhemakessuchadiscoveryofsinasissuitedtohiscase.Inrequaint,but striking and comprehensive words of an eminentcommentator,0 'TheSpirit convincer of re factof sin, ratwe havedonesoandso;ofre,faultofsin,ratwehavedoneillindoingso;ofthefollyofsin,thatwehaveactedagainstrightreasonandourtrueinterest;ofrefilthofsin,thatbyitwearebecomeodioustoGod;ofthefountainofsin,thecorruptnature;andlastly,ofthefruitofsin,rattheendthereofisdeath.'

Sin, thus presented to remind, and discovered in somewhat of itsnative deformity, is applied to re conscience so as to excite somesuitablefeelingsoffear,andshame,andself-condemnation.

Nosuchfeelingscanbeawakeneduntilthesinnerhassomesightofthe evil of sin, and some conviction of his own sinfulness. All thethunders of Sinai, and all the threatenings of the law, and all the

cursesthatarewritteninthisbook,andalltheterrorsofajudgmentto come, may fall upon his ear without awakening any seriousconcern,untilconscienceisrousedwithin,andrespondstothevoiceof God above. An unconvinced conscience is utterly insensible:blindedbysin,itcannotsee;andhardenedbysin,itcannotfeel.Thisdeep insensibility, this stupid lethargy, this deadness of theconscience toall senseof fearandshame,arises from ignorance ofGod's character and law, or from unbelief, which, in spite of alltestimonies to the contrary, refuses to acknowledge God as arighteousGovernorandjudgewhowillassuredlybringeverysinnertojudgment,andpunisheverysin;orself-delusion,bywhichmanyasinnerflattershimself,thathoweveritmayfarewithothers,hehasnoreasontofear;orsomefalsepersuasioninreligion,whichactsasan opiate to all conviction, such as the persuasion that God is toomercifultopunish,ortoogreattomarkacommissionofsin;orthatanorthodoxprofession,acorrectexterior,oraregularattendanceonordinances will secure his safety. Alas! how is many a consciencelulled to sleep by such mere delusions; and how often do thesedelusions serve, like so many shields, to ward off and repel thesharpest arrows of the Spirit! Under their fatal influence, theconsciencemay remain insensible till the sinner's dyinghour; nay,deathitselfwillnotarouseit,norwillitfeelitsownguiltanddanger,tilltherealitiesofeternityaredisclosed.Henceyouhearofthecalmandunruffledindifferencewithwhichmanyawickedmanmeetshisdeath, theapathyandunconcernwithwhichhecan lookbackonalifeof sin, evenwhenhe standson thebrinkof thegrave;andyoumayoftenwonderatthis,andbereadytoexclaim,Howcomesitthat'thewickedhavenobandsintheirdeath,'iftherebeajudgeabove,and a living conscience within? I answer, that here in this veryspectacle, in this very insensibility, this deathlike apathy of thesinner's conscience at that solemn hour, you have just one of themostaffectingmanifestationsoftherighteousretributionofGod,themanifesteffectofthatgreatlawofconscience,wherebyitisordainedthatonewhohaslongresistedthelightshallbeleftindarkness,andthat,bystiflinghisconscience,'heisgivenovertoareprobatemind.'Hehasnosightofhisownsin,noshame,no fear, justbecausehisconscience has been blinded or stifled, or because he is deceiving

himselfwithsomefalsepersuasionofhissafety.Oh!letitnotbesaidthatahardenedconscience,whichisinsensiblealiketothefearandthe shame of guilt, is an enviable thing, or that itmay not be theworst,thelaststageofman'sdegeneracy.Forthelossofshameisthecrowningproofoflong-continuedsin.Mark,Iprayyou,thecourseofa wickedman. Behold him first ass an infant, clinging fondly to amother'sbreast,andgladly returningamother's smile;beholdhimasaboy, inall thebuoyancyofyouthfulhealth,withaheartasyetunscathedbythehabitsofsin,andalivetoeverygenerousimpulse,andsosensitivetopraiseorblame,thataword,alook,willelevateordeject them: followhimonwards fora fewyears,when,yielding tothe current of this world's wickedness, he plunges into its deadlywaters:seehimwhenhereturnsfromthehauntsofvicetohisoncehappyhearth.Now,insteadofbeingtouchedwithamother'slove,orawed by a father's look, the sternest reproof falls unheeded on hisear,andhiswholebearingshowsthatheisbeyondthestrongestofall influences- the influenceofhome.Stillhe isalive, itmaybe, tothe opinion of others, and especially would he stand well in theestimation of his companions, if not for temperance, and chastity,andreligion,yetfortruth,andhonour,andkindnessofheart;butashe advances in the fatal path, truth, and honour, and kindness ofheart, are all sacrificed on the shrine of self-indulgence; he isseparatedbyhisownvices from the companionshipof equals; andnow,descending rapidly,he losesall regard forGodandman, andbecomes utterly reckless. Andwhen, urged bywant or passion, hecommits some fatal crime, he feels perhaps less compunction forsheddingthebloodofman,thanhefeltinotherdaysforayouthfulfolly; andwhen charged, convicted, and condemned, hemay enterhis cell, and walk to the gibbet, amidst crowds of awe-struckspectators,withnootherfeelingthanthemereshrinkingofthefleshfromsuffering,withneithershame,norfear,norself-condemnationinhisheartofstone!

Butwhenthesinnerobtainsasightoftheevilofsin,andespeciallyof his own sinfulness, his convictions are attended with somesuitable feelings or emotions, such as fear, shame, and self-condemnation.Thesefeelingsarethesuitable,and,inonesense,the

natural attendants of conviction. When sin stands disclosed,especiallyinthelightofGod'struth,itthrowsadarkshadowinuponthe sinner's soul, which overawes, and agitates, and terrifies him.Convictionproducesshame:forsinisseentobeavileandloathsomething;and thesoul,which is coveredwithsin, is felt tobevile andloathsome too. Conviction produces fear: for a sense of guilt isinseparablyconnected, through conscience,witha senseofdanger.And conviction produces self-condemnation: for it is not in thereproof of another, not even the reproof of God himself, but suchreproofsoappliedastobecomehisowndecisionuponhisowncase,thatconvictionforsinconsists.

Now,these feelings, inagreateror lessdegree,are theappropriateand natural concomitants of conviction, by whatever means theconsciencemaycome tobe convinced.Let the conscience,whetheractingbyitsownenergy,orasquickenedbytheSpiritofGod,obtaina realizing conviction of sin, and forthwith it pronounces acondemning sentence, andawakens shameand fear; and that, too,when the sinner's personal habits, and his known opinions, andgeneral circumstances in the world, would seem to make such avisitation the most unlikely. Take a few familiar but strikingillustrationsfromtheWordofGod.

Fear and shame were alike unknown in a state of consciousinnocency;butourfirstparentssinned,andimmediatelyconsciencecalledforthintoactiontheselatentfeelingsoftheirsouls: 'Theeyesof them both were opened, and they knew that they were naked;'therewasshamethefirst-fruitofsin.'AndtheyheardthevoiceoftheLordGodwalkinginthegardeninthecooloftheday;andAdamandhiswifehidthemselvesfromthepresenceoftheLordGodamongstthe trees of the garden. And the Lord God called unto Adam, andsaiduntohim,Whereartthou?Andhesaid,Iheardthyvoiceinthegarden, and Iwasafraid,because Iwasnaked; and I hidmyself;'-therewasshamemingledwithfear.

TheScribesandPhariseesbroughtanadulterouswoman toChrist,demanding to know what sentence should be pronounced against

her.Jesusanswered,'Hethatiswithoutsinamongyou,lethimfirstcast a stoneather;' and immediately theywhichheard it, the self-righteousPharisees, 'beingconvictedbytheirownconscience,wentout,onebyone,beginningattheeldestevenuntothelast;andJesuswas left alone, and thewoman standing in themidst.'Herewe seeconsciencebreakingthroughallthefencesofself-righteoussecurity,and compelling the guilty to retire in self confusion from thepresenceoftheLord.

A lawyer came to Christ, and 'stood up and tempted him, saying,Master,whatshallIdotoinheriteternallife?Jesusanswered,'Whatiswritteninthelaw?howreadestthou?Andwhenhehadgivenhisownaccountofthelaw,andinhisownwords,Jesussaid,'Thouhastansweredright;thisdoandthoushaltlive.'But,itisadded,he,notcontent with this sentence of approbation, was willing to justifyhimself - Why, but that while Christ pronounced an approvingsentenceonthelawwhichhehadexplained,consciencepronouncedanother, a condemning sentence on himself, as a conscioustransgressor of that law? and his seeking to justify himself whenChrist had brought no charge against him, nay, when Christ hadexpressly said, 'Thou hast answered right; this do and thou shaltlive,'provesthateverysinner,howeverself-righteous,carriesaboutwithhimaninwardwitness,whichnosoonerseesthepure lightofGod's law than it becomes an accuser; and, in spite of all thesophistryofself-deceit,forceshimatleasttoexcuse,exculpate,andextenuatehisguilt,ifhewouldwardofforescapefromasentenceofself-condemnation!

HerodtheTetrarchbelongedtothefamilypartyorsectofHerodianswhowereopposedtothePhariseesinmanyrespects,andinreligiousmattersseemtohavebeenassociatedwiththescepticalSadducees,whobelievedneither inangel,nor spirit,nor the resurrection fromthedead;yetnosoonerdidhehearofthemiraclesofJesus,thanhisguilty conscience, bursting the flimsy covering of unbelief, forcedhim to exclaim, 'It is Johnwhom I beheaded: he is risen from thedead;''JohntheBaptistisrisenfromthedead,andthereforemightyworks do show forth themselves in him.' Mark the power of

conscience, how it starts from its sleep and fastens on the guiltysinner,andraisesuparoundhimimaginaryterrors,andmakeshimbelieve, against his professed creed, in the reappearance andresurrectionof that faithfulmessenger,whoseheadhehadseveredfromhisbody, butwhoseholy form still hauntedhispresence andscaredhispeace!

'A band of men and officers,' with lanterns, and torches, andweapons,cametothegardenofGethsemanebynightforthepurposeof apprehending Jesus. 'Whom seek ye? said the meek and lowlySaviour. 'JesusofNazareth,'was the reply. 'I amhe,' answered thesamecalmvoice;butitwasavoiceofpower,thatspokelikethundertotheirconsciences;for'assoonashehadsaiduntothem,Iamhe,they went backward, and fell to the ground.' Behold the power ofconscience, awakening fear, and agitation, and awe, and casting abandofofficersandarmedmento thegroundbeforeadefencelessandunresistingcaptive!

JudaswaswiththebandofsoldiersonthatfearfulnightJudas,whohadassociatedwiththeLordforyears,whohadcovenantedwithhispersecutorstobetrayhim formoney,whonowmarkedhimoutbythepreconcertedsign,Hail,Master,andkissedhim.Oh!itmightbethoughtthataconsciencewhichhadforyearsresistedthelightoftheSaviour's teaching, andwitnessed the blessed example of his. holylife,andstoodfirmagainstthemeltingtendernessofhislove,thataconsciencewhichlefthimfreetoformhisunhallowedpurpose,andtoplanthemodeofitsexecution,andtotakethepriceofblood,andto kiss theSaviour inGethsemane, that a conscience so steeped inguilt might have acquired an obduracy which no subsequentreflectioncouldovercome,andthat,ifittroubledhimnotnowintheact of treachery, itmight never trouble himmore; but even in thebreast of Judas consciencewas not dead, but asleep, and it awokewith terrific power when his purpose had been safely carried intoeffect. And if you would see the self-condemning power of God'svicegerent in the guiltiest heart, look at that traitor and apostate,who, when the eyes were now sealed in death whosemild look ofreproofmighthavewitheredhis soulwithinhim,when the tongue

whichspakeasnevermanspakewassilentas thegrave, feltanewpower rising within his own bosom which condemned him, andunder the burden of his own remorse, and shame, and fear, 'herepentedhimself, andbroughtagain the thirtypiecesof silver, andsaid, Ihave sinned in that I havebetrayed innocent blood.Andhecastdownthepiecesofsilverinthetemple,anddeparted,andwentandhangedhimself.'

I have referred to these scriptural examples of conviction, for thepurposeofshowingthatfear,shame,andself-condemnationare itsappropriate and suitable attendants, and that these harrowingfeelingsareimmediatelyproducedinthesoul,whenatanytime,andbyanymeans,itobtainsaviewofitsownsinfulness.Theremaybenosenseofsin,andthentherewillbenosenseoffear,orshame,orself-condemnation; but let a sense of sin be awakened, and theseemotionswillspringupinstantaneouslyalongwithit.Now,thissightandsenseofhisownsinfulnessmaybeawakenedatanytime;itmaybeawakenedsuddenly,andwhenitisleastexpected.AsingletextofScripture,a faithfulsermon,anawakeningprovidence,avividviewofGod'sjustice,asolemnthoughtofeternity-anyoneofthesemaybreakupthefalsesecurityofasinner,whiletheSpiritofGodhasatalltimesaccesstohisconscience,andcandisturb,andtrouble,andarouse it. The unbeliever has really no security for one hour'scontinuanceinpeace;thoughtlessandunconcernedasheis,unawedeitherby the rebukesof conscience,or theauthorityofGod,or theterrorsofajudgmenttocome,hemayatanytimebemadetofeelapowerrisingupwithin,apowerlongdormant,butnowrousedintotremendousaction,apowerwhichtroubleshissoul,andbringsoveritahorrorofthickdarknessandacloudofappallingterrors,whichoverwhelmshimnowwithshameunderasenseofhisvileness,andnowwith fear,underasenseofhisdanger;apowerwhichgives toevery long-forgottensinanewplace inhismemory,andbrings thewholetrainofhissinstopassindarkarraybeforehim,andimpartstoeachofthemascorpion'ssting;apowerfromwhosepresencehecannotflee,foritiswithinhim,andgowherehewillhemustcarryitalong with him; and which has this mysterious prerogative that,while it asserts a supremacyover every other faculty of hisnature,

andarighttojudgeandcondemneveryviolationofitsauthority,itmakeshimtofeelthatlieisnotdealingwithhimselfonly,butwithGod,theJudgeofall.Willinglywouldhemakelightofsinasbefore,but now sin has become a burden too heavy for him to bear; hewould laugh at his fears as the phantoms of superstition, butsomethingwithintellshimtheyaretoorealtobescorned;hewouldbrave itoutas formerlyamongsthisgaycompanions,andshownotouchofshame,buthissoulsinksintheeffort,andloathesitselfandevery thing it once loved. 'A wounded spirit who can bear? Theintolerable anguish of conviction, when an awakened conscienceragesunpacifiedwithin,notongueofmancanutter,noheartofmanconceive.Whatmustitbewiththeconscienceofanunbeliever,whenfrom the lips of God's own people, while they lay under a passingcloudofconviction,suchwordsasthesewereextortedbyitspower:'WhenIkeptsilence,myboneswaxedoldthroughmyroaringalltheday long. For day and night thy hand was heavy upon me; mymoistureisturnedintothedroughtofsummer.''OLord,rebukemenotinthywrath,neitherchastenmeinthyhotdispleasure;forthinearrowsstick fast inme,andthyhandpressethmesore: there isnosoundness inmy flesh,becauseof thineanger,neither is there anyrest inmy bones, because ofmy sin. Formine iniquities are goneoverminehead:asanheavyburdentheyaretooheavyforme!'Iamtroubled,Iamboweddowngreatly,Igomourningallthedaylong.''Iam feeble and sore broken I have roared by reason of thedisquietnessofmyheart.'Onanotheroccasion: 'IrememberedGodand was troubled, I complained and my spirit was overwhelmed.Thou boldest mine eyes waking; I am so troubled that I cannotspeak.' 'WilltheLordcastoffforever?andwillhebefavourablenomore? Is his mercy clean gone for ever, doth his promise fail forevermore?hathGodforgottentobegracious,hathheinangershutuphistendermercies?Andsojob ina likecase: 'Thearrowsof theAlmightyarewithinme, thepoisonwhereofdrinkethupmy spirit;the terrorsofGoddo set themselves in array againstme.For thouwritest bitter things against me, and makest me to possess theiniquities of my youth.' If conscience have power to awaken suchfeelingsofshame,anddread,andself-condemnationinthecaseevenof righteousmen when visited with a temporary withdrawment of

thelightofGod'scountenance,oh!whatmustitspowerbewhenitisawakened in the case of impenitent and unpardoned sinners. Andawakeneditmustbe,soonerorlater;andifnotsooner,certainlynotlater than thehourwhen, leaving thisworld, and entering into theworld of spirits, the realities of eternitywill burst at once on theirview.

Eveninthecaseofmenwhoareneversavinglyconverted,convictionofsinmaynotbethemerefruitofnaturalconscience,buttheeffectof a common work of the Spirit on their minds. Many seem tosuppose that the Spirit of God never operates except where heaccomplishesthewholeworkofconversion;buttherearenotafewpassages in Scripture, which seem to imply that souls, which areneverconverted,mayneverthelessbethesubjectsofhisconvincingpower. They are convinced and reproved, not only by the light ofnaturalconscience,noronlybytheoutwardlightofGod'sWord,butby the inward application of that truth to their consciences by thepowerof theSpirit ofGod. It is surelynotunreasonable tobelievethattheSpiritofGodmayoperateon theirminds in thesamewayand to the sameextent, although for a verydifferent end, asSatandoes, the spirit that nowworketh in the children of disobedience -presentingthetruthevenasSatanpresents falsehood, applying themotives of conversion even as Satan urges the allurements of sin,while the sinner'smind is left tomake its choice. Accordingly, wereadofunrenewedmen,who,under a commonworkof theSpirit,were once 'enlightened, and tasted of the heavenly gift, and weremade partakers of the Holy Ghost,' who, nevertheless, were notreneweduntorepentance,or thoroughlyconvertedtoGod,ofsome'whosinwilfullyaftertheyhavereceivedtheknowledgeofthetruth,'andwho,on thataccount, aredescribed as 'doingdespiteunto theSpiritofgrace.'Suchpersonswerenotsavinglyconverted, fornonewhohavebeenrenewedandsanctifiedbythegraceoftheSpiritwillever fall away or come into condemnation; but they did share,notwithstanding, in that work of the Spirit which is ordinarilypreparatory to conversion. They may have had some knowledge,some conviction, some impressions from the Spirit of grace, andtheseareintheirownnaturegoodanduseful,havingatendencyand

fitnessasameanstopreparetheirmindsforagreaterchange;andifthey fail to subdue their wills to the obedience of Christ, theywillserve, at least, to make it manifest that nothing but their ownunwillingness stood in the way of their being saved. When suchconvictionsdecayanddiewithoutsavingfruit,itisbecausetheyarenot suitably improvedor submissively followed; for it is the lawofChrist's kingdom, that one talent suitably improved procuresanother,whiletheneglectofitincursitsforfeiture:'Tohimthathathshallbegiven,andheshallhavemoreabundantly;butfromhimthathath not shall be taken away that which he hath.' 'For the earthwhich drinketh in the rain that cometh oft upon it, and bringethforthherbsmeetforthembywhomit isdressed,receivethblessingfromGod:butthatwhichbeareththornsandbriersisrejected,andisnighuntocursing,whoseendistobeburned.'

It appears, then, that the minds of unconverted men may be thesubjects of conviction, of which the Spirit of God himself is theauthor;andthattheyareresponsible,notonlyforthelightofnaturalconscience,noronlyforthelightofGod'sWord,butforthelightandthoseconvictionswhichtheSpiritmayawakenintheirsouls.Andifthiscommonoperationof theSpirit stops shortof conversion, it isnotbecausethesamemotivesarenotpresentedtotheirmindsastothose of othermenwho are savingly changed, but from their ownstubbornness in resisting these motives, and because their willstands out against the work of the Spirit. Here lies the radicaldifferencebetwixt theconvertedandtheunconverted:bothmaybethesubjectsofaconvincingworkoftheSpirit;butintheonethewillisstubbornandrefusestoyield,whileintheotherthewillisbyGod'ssovereign grace effectually subdued, so as to concur with his holydesign;sothatarealwillingnesstoberenewedandsanctifiedisthecharacteristic mark of a new creature. Hence those in whom theconscience is convinced, while the will is unsubdued, are thusdescribed:'Buttheyrebelled,andvexedhisHolySpirit;thereforehewasturnedtobetheirenemy,andhefoughtagainstthem.''Yestiff-necked,anduncircumcisedinheartandears,yedoalwaysresisttheHolyGhost.'AndtheapostlewarnseventheprofessingfollowersofChrist in these solemnwords: 'Grieve not theHoly Spirit of God';

'QuenchnottheSpirit.'

8. Theworkofconvictionmaybecarriedoninvariousways,andmaydiffergreatlyindifferentcases,butinsomedegreeitisnecessaryinalltoasavingworkofconversion.Itmaybecommencedandcarriedon in various ways. Sometimes it comes on a hardened sinner inadvanced life like a sudden flash of lightning from heaven;sometimes it is implanted, likeaseed, in thesoulofachild,whichgrowswithhisgrowth,andstrengthenswithhisstrength.Sometimesitisoccasionedbyonegrossactualsin,whichoverwhelmsthemindwithasenseofitsguiltanddanger;atothertimes,byacalmreviewofthewholeofaman'sexperience,whichimpresseshismindwithasenseof theradicalcorruptionofhisnature.Sometimesthesinsofyouth are recalled and set in order before him; at other times hisneglect of Gospel grace, his forgetfulness of prayer, hismisimprovementofprivileges,his frequentdeclensions,hisbrokenresolutions,hisunfulfilledengagements,hisunsanctifiedSabbaths,hisingratitudeformercies,hisinattentiontothevoiceof judgmentor ofmercy, a fit of sickness, or the dangerous illness of awife orfriend,orthethoughtofdeath,oravividviewofGod'sjusticeorofthe Saviour's love - in any one or all of these various ways, soundconvictionmaybewroughtintheconscience.

Itdiffers,too,initsdegreeanddurationindifferentcases.Somearebroughtthrough deepwaters, others aremore gently conducted tothe Saviour. Fear, and shame, and self-condemnation, areinseparable from deep conviction, where it exists by itself andwithout a knowledgeof theSaviour; but theymaybewrought in agreater or less degree, and in some cases they are immediatelyswallowedupinasenseofredeeminglove.

Imention thesediversities in theexperienceofdifferentmen,withthe view of removing a stumbling-block which has often givenuneasiness,amistakewhichhasoftenbeeninjurioustothesincerebeliever. Many, when they hear that conviction is essential toconversion, and when they further hear or read of the sharpconvictions,thedeepdistressofmind,thefearfulterrorswhichsome

haveexperienced,havebeenreadytoquestionthesoundness,oratleast the sufficiency of their own convictions, because they findnothingcorrespondingtoit intheirownexperience.Fortheirreliefandcomfortletmeassurethem,thatiftheybereallyconvincedandhumbledonaccountofsin,itmatterslittlewhethertheirexperiencecorresponds inallrespectswith theexperienceofothermenorno;nay, that so various are the operations of the same Spirit, 'whodividethtoeverymanseverallyashewill,'thatitisimpossibletheirexperience can correspond with that of all other believers. God'sSpiritdealswitheachaccordingtohisownnecessities,andtheworktowhichheiscalled.Sometimesheleadsasinnertoheavenbythevery gates of hell, to strong faith through the fiery furnace ofunbelief,0totheheightsofholylovethroughthedepthsofwrath.Atother times, conviction isnosoonerawakened than it isallayed,atleastinitspainfulagitationsandfears,bythehealingvoiceofmercy.You may think, indeed, that your convictions ought to be muchdeeper, your fearsmore alarming, your sorrowmore intense, yourself-reproofmoresevere;butbe itremembered,thatmerefearandsorrow 'belongnot to theprecept,but to the curse,' andarenot somuch 'required as inflicted on the sinner;' and if you have adeliberate and abiding conviction of your own sinfulness,accompanied with a persuasion that you are thereby worthy ofpunishment,andcapableofbeing savedonly through themercyofGod,youhavethesubstanceoftrueconviction,andneednotperplexyourselvesaboutitsmodeorform.

Butsomesuchconvictionofsinisessential,andcannotbedispensedwith. The very nature of conversion presupposes it. No sinnerwilleverreceiveChristasaSaviouruntilheisconvincedthatheneedstobe saved; and this implies a conviction of his guilt, a sense of hisdanger, and a persuasion of the absolute impossibility of savinghimself.

9. Theresultorissueofthisworkofconviction,whileinsomerespectsitisthesameinall,isinothers,andtheseofthehighestimportance,differentindifferentmen.

In some respects it produces similar effects in all who are thesubjectsof it.Ofthesewemaymentionthefeelingsof fear,shame,and self-condemnation, formerly noticed, which in some degree,greaterorless,areexperiencedbyeveryconvincedsinner,andwhichcorrespondwith 'the spirit of bondage unto fear' spoken of by theapostle,andwhicharetheeffectofthelawappliedbytheSpirit,andtheutmost that themere lawcanproduce.Besides this there is aninward conflictbetwixt sinand the conscience,a conflict which iswidelydifferent,andmustbecarefullydistinguishedfromthatotherconflictofwhichtheapostlespeaksasbeingcarriedoninthesoulofthe true believer, and which is a warfare, not betwixt sin and theconscience,butbetwixt sin and thewill.Of this latter conflict, theunconvertedmanmayhavelittleornoexperience;butoftheformer,everyconvincedsinnerisconscious;hefeelsthatconscienceandsinare at war within him; that while sin enrages and exasperates theconscience, conscience denounces and condemns sin; so that he istorn and rent by two antagonist forces, and his inward peace isdestroyed.Allthismayconsistwiththeprevailingloveandpowerofsin;thewillmaystillbeonitsside,whileconsciencestandsopposedtoit.Remorseandevensorrowmayalsobefelt,thatremorsewhichhasnoaffinitywithtruerepentance,thatsorrowoftheworldwhichworketh death. Nay, under the influence of conviction, many anunconvertedmanmay form the resolution, andmake some effortsafter amendment of life, which, being based on a spirit of self-sufficiency, and having no dependence on the sanctifying grace ofGod,andunaccompaniedwithearnestprayerfortheSpirit,quicklycome tonought;andhe returns 'likeadog tohis vomit, and likeasowthatwaswashedtohiswallowinginthemire.'

Now,at thispoint, theonestemor stockof convictiondivides intotwogreatbranches,-onewhichbringsforththefruitofrepentance,andanotherwhich ends in theproductionof final reprobacy.Bothmaybecoveredwiththebudsandblossomofafairprofession;butthe fruit is widely different. The contrast betwixt the two is finelyexemplifiedbytheoppositeeffectsofthesametruth,asdeclaredbyPeterandStephenrespectively.WhenPeterpreached,theJewswere'prickedintheirhearts,'andbegantoinquireinearnest,Whatmust

wedotobesaved?ButwhenStephenpreached,theywere'cuttotheheart,' yet they only gnashed on himwith their teeth. (Acts 2:37;7:54).

Withoneclass,convictionofsinstopsshortofthoroughconversion.Suchconvictionwassalutaryinitself,andhadatendencytoleadthesinner onward to a happy change; but its power is resisted, itssuggestions stifled, its voice drowned by the clamour of unrulypassions. Such convictions are like the startling of aman in sleep,whoquickly turnshimself back onhis pillow, and sinks again intolethargy;orlikeasuddenflashoflightning,excitingmomentaryaweandterror,butquicklypassing,andleavingallindarknessasbefore.Theymaycontinueforalongerorashorterperiod,andmayrecuratintervals through a long life, but they are ever treated in the sameway,andproducenogreatereffect; theyarousetheconscience,butdonotconquerthewill;theyalarmthefears,butdonotsubduetheheart;theymakesindreadful,buttheydonotmakeithatefultothesoul.Itlovessin,andhatesitsconvictions;and,therefore,theformerischerished,whilethe latteraresuppressed.Oh! it isa fearfulcasewhenGodcomessoneartotheheart,andtheheartisthuswilfullyclosed against him! - for such convictions can neither be resistedwithoutincurringguilt,norstifledwithoutleavingbehindthem,likeafirethathasbeenkindledandquenched,theblack tracesof theirpower,intheirwitheringandhardeninginfluenceontheheart.

Withanotherclass,convictionworkstowardsconversion,and,underthe influence of evangelical motives, issues in true and lastingrepentance. The soul, convinced of its guilt, and impressed with asenseofitsdanger,ispromptedtoask,WhatmustIdotobesaved?HowshallIfleefromthewrathtocome?Sensibleofitsvileness,andloathing itself on account of it, it begins to inquire,Howmay I becleansedfromthepollutionofmynature,andthefoulnessofmysin?If,whenthesoulisthusconvincedandanxious,thegloriousschemeofgraceand redemption isunfolded to its view; if it be enabled tolooktothecross,andtoChristastheLambofGodthattakethawaythesinoftheworld;andifitbepenetratedwithalivelysenseoftheloveofChristtosinners,andofGod'smercythroughhimthenstern

conviction will be melted into tender contrition, and the mostharrowing remorse into kindly repentance. The heart whichtrembled, and was perhaps hardened under the ice-cold fetters ofconviction, is subdued by the beams of the Sun of Righteousness.The soul, under the horror of darkness,may have been a scene ofinward agony; but one ray of heaven's light, piercing through thegloom, converts it into a scene of peace. In the greatest tumult ofconviction, a single word of Gospel comfort may produce inwardquiet,whenitisspokenbyHimwhosaidtotheragingsea,'Peace,bestill,andimmediatelytherewasagreatcalm.'Theconvincedsinner,thusapprehendingtheloveofChrist,andthegloriousdesignofhisGospel, is thoroughly changed bymeans of it; his stubbornwill issubdued, and he is made willing in the day of divine power; in aword, he undergoes a change of mind and heart, which is calledevangelicalrepentance,and,inthisitslargestsense,isthesamewithbeing born again. Then legal conviction becomes evangelicalcontrition. In this there issorrow,butnot the sorrowof theworldwhich worketh death; shame, but such as humbles withoutdepressingthesoul;and fear,butnotthefearwhichhathtorment,notthe fear that is associatedwith the Spirit of bondage, but filialfear,havingrespecttothemajestyofGod,andeventohiswarningsandthreatenings;yetnottheservilefearofacondemnedmalefactor,buttheingenuousfearofaforgivenchild.

10. AnAddressToConvincedSinners

As there may be some who have already passed, or are now passingthroughthevariousstagesofconviction,andastheirpresentsituationisone of a very critical nature, on the due improvement of which theireternal welfare depends, I would earnestly solicit their attention to aspecialstatementofthedutiesofconvincedsinners.

1. Bewarehowyoudealbyyourconvictions,andremember thatyouare responsible to God for your treatment of them.Whether theyhavebeenproducedbytheunaidedexerciseofconscience,orbythenaturalinfluenceoftheWordofGod,orbythedirectagencyoftheHolySpiritapplyingthetruth toyourselves individually, there they

are inyourbosom,and theywilleitherproveablessingoracurse.Theycannotleaveyouastheyfoundyou;theywillsubdueorhardeneverysoulinwhichtheyhavefoundaplace.YoucannotridyourselfofthemwithoutdoingviolencetoyourconscienceanddespitetotheSpiritofgrace.Youmaytrytoallaythem;youmayseek,byhurryinginto the world, and by mixing with thoughtless companions, andperhaps by having recourse to the soothing opiate, or theintemperatedraught, to forget the fearswhichhauntyou;youmayeven succeed in regaining a temporary security; but so far fromdiminishing,youareonlyadding toyourguilt,andwhileyoushunfear,yourushintogreaterdanger.IftherebeonethingforwhichamanisresponsibletoGod,itmustbethemannerinwhichhedealswiththeconvictionsofhisownconscience.Andeveninthepresentworld,althoughitbenotastateofstrictretribution,thereisgoingonintheexperienceofeverysinner,aprocessofjudicialequity,whichproceedsontheprincipleofaidingeveryattempt,howeverfeeble,toimprovethelighthehas,andofwithdrawingthatlightfromthosebywhomitisneglectedordespised.Thesameconvictions,improvedbyonemanandstifledbyanother,will issue in results asopposite aslightanddarkness,orheavenandhell!

2. Insteadofstiflingyourconvictions,seektoknowmoreandmoreoftheevilnatureofsin,andofyourownvilenessinparticular.Bewareofdismissingthemasidle,orimaginary,orexaggeratedterrors;andrestassured, that as yet youknowcomparativelynothing, eitherofthe nature of sin, or of your own characters as they appear in thesightofaholyGod.Thatyoumayknowmoreofit,fixyourmindsona serious consideration of sin, place it in the light of God'sWord,look on it as it appears in the cross of Christ, consider it inconnection with the curse of the law, the sufferings of life, theagonies of death, and the realities of a coming judgment; and thatyoumayfeelaswellasknowwhatitis,seektobesuitablyaffectedbya sense of sin, till the conviction be thoroughly inwrought into theveryframeofyourminds,thatyoucannotjustifynorevenexcuseit.

However deep and painful your convictionsmay be, youmay wellbelievethatyouareinfinitelymoresinfulandvileinGod'ssightthan

in your own: first, because of the natural darkness, depravity, anddeceitfulness of your hearts, which prevent you from seeingyourselvesasGodseesyou;andsecondly,becauseofGod'sessential,infinite,andunsulliedpurity,ofwhomitissaid,that'theheavensarenotcleaninhissight;thathechargethhisangelswithfolly;''thatheisofpurereyesthantobeholdiniquity,andthathecannotlookuponsin.'Andthatthissolemnthoughtmaybeimpressedonyourmind,dwellmuchon thecontemplationofGod's character, contrasting itwith your own; endeavour to realize the thought of God as theomnipotent andomniscient Searcher of hearts, thepure, and holy,andjustGovernorandJudge,tillyouarereadytoexclaimwithJob,'I have heard of thee by the hearing of the ear; but nowmine eyeseeththee:whereforeIabhormyself,andrepentindustandashes;'orwithIsaiah,'Woeisme!forIamundone;becauseIamamanofuncleanlips,andIdwellamongstapeopleofuncleanlips;formineeyeshaveseentheKing,theLordofhosts.'

3. Having acquired a sight and sense of your own sinfulness, listenwithsubmissiontothesentenceofGod'slaw.Applythatsentencetoyourselves,andbewareofanydispositionthatmayspringupwithinyou, either toquarrelwith it as too severe, or to imagine thatGodcannotorwillnotenforceit.God'ssentencemustbeajustone,andcannotbereversed,howeveritmaybequestioned,byman.ItstandsrevealedintheBible;andalthoughconsciencemaynotimmediatelyrespondtoitwhenitisfirstannounced,yettheseriousandfrequentconsiderationof itwillgradually impressandaffect theconscience,till in the end you will be constrained to acknowledge that sindeserves God's wrath and curse. The sentence of the law, dulyreflectedoninconnectionwithyourpresentexperienceofthecursethat followsonsin,andwithyour futureprospectofa judgment tocome,willstrengthentheself-condemningpowerofconscience,andshutyouuptotheconvictionthatyouare'withoutexcuse,'andthatevery 'mouth must be stopped, and all the world become guiltybeforeGod.'And then, likeDavid,youwillbe ready to justifyGod,and to condemn yourselves, saying, in the language of sincereconfession, 'Iacknowledgemy transgression; that thoumightestbejustifiedwhenthouspeakest,andbeclearwhenthoujudgest.'

WeshouldresisteverytendencytoquestioneithertheequityofGodinpronouncing,orthewillingnessofGodtoexecutethissentence,bysuchreflectionsasthese:

a)ThatthissentenceisplainlyrevealedinhisWord.

b)ThatbeingthesentenceofGod,itmustbejustandrighteous;for,'willnotthejudgeofalltheearthdoright?

c)That,howeveritmaybequestioned,itcannotbereversedbyman;itmaybedisputedordenied,butcannotbedisannulledorexpungedfromthestatute-bookofheaven.

d)ThatGodisreallytheonlycompetentjudgeofwhatpunishmentisdueonaccountofsin,andwhatpenaltiesareneedfulfortheendsofhisuniversalgovernment;and,

e)Thatashehasunquestionablythepower,sohehasshownthathehasthewilltocarrythatsentenceintoeffect,bytheexpulsionoftheapostateangels,bytheuniversalprevalenceofdeath,and,aboveall,bythesufferingsofChristonthecross.

4. Beware of having recourse to false grounds of confidence, orunscripturalmeans of relief.Under the pressure of conviction, themindispronetoseekrestwhereveritcanfindit,andtoofrequentlyit is found in some refuge of lies. Some false doctrine, or somesuperstitiouspractice,isoftenembraced,whichservestolullratherthan to pacify the conscience, instead of that pure truth, and thatGospel holiness, which alone can restore it to spiritual life andhealth. Like the diseased, and feverish, and sleepless patient,who,insteadofseekingtoremovehisdistemperandtorecruithishealthby wholesome diet, has recourse to the soothing draught or theexciting stimulant, which allays the symptoms, while it aggravatesthe disease; thus false doctrine, or partial and erroneous views ofdivine truth, may minister temporary relief to an awakenedconscience,aswhenthesinnereagerlygraspsatthedoctrineof the

ultimatesalvationofallmen,orofGod'smercyasexercisedwithoutrespect to justice, or of the impossibility, or great unlikelihood ofeverlastingpunishment,orofthepowerofmeremoralamendmenttoobliteratethestainofguilt,andrestorehimtothefavourofGod,orof theefficacyofsomeexternalordinance,orsomeecclesiasticalprivilege,tosecurehissafety.Andso,somesuperstitiousobservance,graftedononeorotherofthesefalsedoctrines,ismadetheopiateofconviction,aswhenthepoorPapisthasrecoursetoconfession,andtrusts to the absolution of a priest; or the uninstructed Protestantfancies that by a decent life and regular attendance at church andsacramenthissalvationmaybesecured.Thusitisthatmanysaytothemselves,'Peace,peace,whenthereisnopeace;'whileothersseekreliefbyrushingintotheworld,and,byendlesschangeofscene,andsociety, and employment, contrive to forget convictionswhich theycannotendure.Butletitbeyourinmostpersuasionthatthereisnostablegroundofconfidence,andnosafemeansofrelief,exceptsuchas canbear the lightof truth, and stand the test ofGod's infallibleWord;andthatnothingoughttopacifyasinner'sconscience,exceptthat which alone can propitiate and satisfy an offended God.ConscienceisGod'svicegerentinthesoul,anditcanonlybesurelyand permanently satisfied by that which God himself regards as asatisfactionforsin.

5. Bewareofthetemptations,whicharepeculiartoyourpresentstate,andsteadfastlyresistthem.Everystatehasitspeculiarsnares:whenconvictions are weak we are tempted to indifference in regard tosalvation;when consolations abound,we are too prone to fall intospiritualpride;andwhenconsolationsarewithheld,andconvictionsstrong, we are apt to sink into despair. This is the temptation towhichstrongconvictionstend.

Themindisapttotakeafalseandexaggeratedviewofitsownsins;for although we can never think too ill of sin, we may chargeourselvesunjustly,andmakea really falseapplicationofScripture,byregardingeveryinfirmityasawilfulsin,andeverywilfulsinasatoken of utter reprobation. 0 It is apt also to questionwhether itssins be pardonable, and its salvation possible, thereby limiting the

efficacy of God's grace and the Saviour's sacrifice, and excludingitself from the means of Gospel consolation; nay, like a diseasedstomach, it turns themostwholesome food into poison, extractingnothingfromthemostpreciouspromises,fromthefreestinvitations,fromtherichestprivilegesoftheGospel,butasoul-witheringsenseof its own wretchedness in having no interest in them; and,penetratedwiththeunwarrantedideaofitsownhopelesscondition,itfirstbelievesinthisfictionofitsownfancy,andthenraisesoutofitathousandimaginaryterrors,anddarkphantomsofevil.

I know that in such cases reasoning can do little, and reproof stillless;andthatnonebutGodhimselfcanbindupandhealthiswound.But while we look to earnest and persevering prayer as the mosteffectual means of ultimate relief, I may humbly represent whatappears tome tobe thedutyof a convinced sinner in such a case.And I have no hesitation in saying that the convictions of anawakenedconsciencearegoodanduseful in themselves,andoughttobecherishedandyieldedto insofaras they tend tohumbleus;theyoughtnot tobe yielded to, but resisted,when they gobeyondthistheirlegitimateobject,andthreatentoplungeusintodespair.Itisnottheconvictionofyourownsinfulnessthatyouresistinsuchacase,butamisapplicationofconviction,a false inference from it,afatal error growingout of it,which has nowarrant in theWord ofGod.Repentance,deephumility,andself-abasement,arethelawfuland proper effects of conviction, and these are warranted byScripture; but hopelessness, despondency, or despair, are notwarranted by Scripture, and ought therefore to be resisted as anunscripturalerror.TheGospelisgladtidings,tidingsofgreatjoytoevery,eventhechiefofsinners;andyoucanhavenowarrant fromtheGospel tocherish that frameofmind. It is true that theGospelspeaks of the sin against the Holy Ghost; but it is spoken of ingeneral terms,andsoas togivenodivinewarrant toanysinner tobelievethathehasincurredit;andthereforethisconvictionofyourhaving been guilty of that sin is amere conclusion or inference ofyour own understanding, unsupported by express Scripture,unsanctioned by divine authority, and not capable, therefore, ofbeing pled with justice in opposition to the uniform tenor of the

Gospel,which,speakingtoyouasasinner,nay,astheverychiefofsinners-calls,andinvites,andentreatsyoutobelieveandbesaved.

Andtherefore,Isay,cherishconvictionofsinso longas it tendstohumbleyou,butsosoonasitvergesontheborderofdespair,resistit.God's truth is thenconvertedbySatan intoastrongtemptation:resistthedevil,andhewillfleefromyou.Thisgloomyapprehensionitmaynot be in your ownpower to remove, 'yet it is your duty tooppose it to the uttermost. When God clothes the heavens withdarkness, andmakes sackcloth their covering, and shuts up in theprison-housewherenolightcanbeperceived,itisnaturaltotakeakindofpleasure inyielding todespondency,and indefending itbymanyarguments.Buttoresistthistendencyrequiresself-denial,andis the path of duty, however difficult.! 'Therefore, when the cloudappears blackest and most impenetrable, and when conscience orimagination are mustering up their heaviest charges andforebodings,endeavourtobelievethatthereisonebehindandabovethecloud,whosebeamsofgracewillatlengthbreakthroughit,andshineinuponyouwithasweeterlustrethanever.'0

6. Let the convinced sinner acquaint himself more fully with thecompleteremedythatisproposedtohimintheGospelforallthatisreally evil in his present condition. He may have read the Biblebefore, and may have acquired a cold, intellectual notion of itsleadingtruths;butneverwashesowellpreparedforenteringintoitsspirit,andfeelingthesuitablenessofitsprovisions,andthepowerofitsconsolations,asheisnow.Everysentencewillnowappeartohavea newmeaning, every truth a freshness, every encouragingword asweetness, unperceived before.When the heart is interested whenthe conscience is seriously impressed, themindwill be awake, andactive,andquicktodiscernwhatotherwisemightescapehisnotice.TheconvincedsinnercannotreadhisBiblewithoutfeelingthatitisinallrespectssuitedtohiscondition,andthatitproposesacompleteremedy for all its evils. There are just two comprehensive objectswhichanawakenedconsciencedemands; the first is, thepardonofsin; and the second, the purification of the sinner; and the morethoroughlyawakenedanyconsciencemaybe,themoreimpossibleis

ittosatisfyitonthesepointsbyanyexpedientofmerehumanorigin,whileitwillallthemorecertainlyrespondtothemethodprescribedin the Gospel by God himself. For there he fords both the greatobjectsofhisanxietyinseparablylinkedtogether,andeachproposedin its greatest fullness, and on principles which satisfy theconscience,aswellasrelieveitsfears.Doesheinquireafterpardon,and does his conscience suggest that, as sin deserves punishment,andasGodisarighteous judge,pardoncannotbe indiscriminatelybestowed, nor granted without some sufficient ground or reason?Thegospelproposes a freepardon so free that the chief of sinnersmay take it freely; but a pardon not granted without a sufficientgroundorreason;foritisapardonfoundedonatonement,apardonnot bestowed until divine justice was satisfied, a pardon whichexhibitsGodasthe justGodandtheSaviour,apardonwhich,as itdependsonprincipleswhichsatisfiedthedemandsofGod'sjustice,maywellberegardedassufficienttomeetthedemandsofasinner'sconscience.ThesacrificeofChristthatonesacrificeisthecompleteremedyforallguilt.Yetsin,sinstillstrongintheheart,thepowerofthatloathsomethingwhichmakesasinnervileinhisowneyes,thisalsomustbetakenaway;for,freeasthepardonedsinnermaybeofall the guilt of his past transgressions, every conscience feelsinstinctivelythatsinstillreigningmustbeaconstantdisturberofitspeace;buthere, too, thegospelprovides a remedy; it proposes theHolySpiritasthesanctifier,bywhoseagencytheprincipleofanewspirituallifeisimplantedinthesoul,andgraduallystrengthenedandmatured, until, after a progressive sanctification, he shall bemade'meet for the inheritance of the saints in light.' Look at the wholeremedyinallitsfullness,andeveryconvincedsinnerwillsee,thatitisnotonlysuitable,butthatitisadequatetoalltheexigenciesofhiscase.

7. LettheconvincedsinnerseekasurepersonalinterestinthatremedybyclosingwiththefreeofferoftheGospel.EverysinnertowhomtheGospelispreachedmaybesaidtohaveacertaininterestinit,asitispresented,exhibited,offered toall,withoutexception.Buta savingpersonalinterestinitdependsonitsbeingembraced,accepted,andreceived. The general interest which every sinner has in it, and of

whichnomancandeprivehim-foritisgivenbyGodhimself-isasufficient warrant for his seeking this more peculiar and savinginterest; in other words, every sinner who is invited to believe, iswarrantedandencouragedtobelievetothesavingofhissoul.AndhewhocansofartrustGodastotakehimathisword,andtorestintheassuranceofhisfaithfulnessandsincerityinmakingthisoffer,neednot fear that when he embraces it, it will be withdrawn, or leftunfulfilled.But lethimnotrest in thisgeneralpersuasion- lethimactupon it; and, by adeliberate exercise ofmind, and in themostresolutemanner,lethimtakeChristashisownSaviour,andgiveuphissoulintoChrist'shands;and, 'emboldenedbythefreeinvitationwhichwarrantshimtotakethewatersoflifefreely,lethimputinhisclaimtotakeChristhome,inhisperson,merit,power,andlove,ashisown.'ThisexplicitanddistinctclosingwithChrist,bywhichthesinner takes him in all the fullness of his offices and benefits, andgives himself to Christ, soul, body, and spirit, to be pardoned,sanctified,andsavedbyhim,isthedecisiveactbywhichaconvincedsinnermaysecurehissafety,andarriveatpeaceandjoyinbelieving.

8. Theconvincedsinnershouldgiveutterancetohisconvictionsinthelanguageofconfession,andtohisdesiresinthelanguageofearnestprayer. Confession relieves the mind of much that is painful inconvictionwhile it is pent up and restrained in the sinner's heart,and, at the same time, deepens the humility, which ought to beproducedbyit,bybringingthesinnerintoimmediateconversewitha holy God. And these effects will the more surely follow, inproportion,asconfessionisspecificandfull:'Hethatconfessethhissin,andforsakethit,shallfindmercy.'Butrealconvictionproducesinwarddesire;andthatdesire,expressedbeforeGod, isprayer.LetthesinnerpouritoutbeforetheLord,nothingdoubtingthat'hisearis not heavy that it cannot hear, neither his arm shortened that itcannotsave.'Lethimprayintheassurancethatheiswarrantedandencouraged to do so, and that God will fulfil his own promise bygrantinghisrequest.Yea,thoughhebekeptlongatadistance,andmaybetemptedtoretireunderafeelingofdisappointment,lethimpersevere, and wait, and seek; let him knock loud and long atheaven'sgateandtakenodenial;butwaituntilGodhimselfopenthe

door,anda floodofheaven's lightburstsonhisastonishedeye: lethimprayas ferventlyas thegreatnessofhis interestdemands;andlet him pray on until that interest is secured. For never should asinner leave off the exercise of prayer while the throne of grace isstanding, andGod, seated on the throne, is waiting to be graciousthere!

When we address ourselves to sinners who are labouring under aconviction of sin, there are two classes of men, of very differentcharacters,whomay feelas if theyhadno interest inourmessage,andwhomaybeindangerofapplyingit,althoughindifferentways,totheinjuryoftheirownsouls.

There are some of God's people who, when they hear of theconvincing work of the Spirit, and of the deep convictions whichothershaveexperienced,maybeunabletodiscover,intheirpresentstateofmind,anythingthatcorrespondstowhattheythinkoughttobe theexperienceofevery trueChristian,whoarenotconsciousofthat deep sorrow, and those alarming fears, which a sense of sinmight be expected to inspire, andwhomay, therefore, be ready toquestionwhethertheyhaveyetundergonethegreatchangewhichisessential to salvation.Theycomplainof their coldness,andapathy,and unconcern, of the hardness of their hearts, the insensibility oftheir consciences, and thewant orweakness of that deep heartfeltcontritionwhichtheyoughttofeel.NowtosuchIwouldsay,distressofmindisnotthesubstanceoftruerepentance,althoughitmaybeits frequent attendant, and that theremay be true conviction, andgenuine humility of heart, where there is no anguish or sensibleremorse.Indeed,contritionisoftenmostgenuine,andhumilitymostprofound,when all that is painful and alarming in conviction hasbeenremovedbyaviewofthegraceandmercyofa forgivingGod,andanall-sufficientSaviour.All that is terrible inconvictionofsinandwrathmaybe,andoftenis,prevented,orimmediatelydispelledbya clearviewof the schemeof redemption;and it is enough thatyou be really humbled, however little youmay be distressed; it isenough if you be emptied of all self-righteous dependence, andconvinced that you are 'wretched, and miserable, and poor, and

blind, and naked.' Now your very complaints of the want of duehumiliationonaccountofsinmaybeanevidencethatyouareoneofthoseofwhomourLordspeakswhenhesays, 'Blessedarethepoorinspirit:Blessedaretheythathungerandthirstafterrighteousness,fortheyshallbefilled:Blessedaretheythatmourn,fortheyshallbecomforted.'Ithasbeentrulysaid,'thathardnessofheartdeeplyfeltand lamented, is real softness. A stony-ground hearer, and oneseriouslyafraidofremainingsuch,aretwodifferentcharacters.'

Thereis,however,anotherclassofmen,who,whentheyhearofdeepconvictionofsin,areconsciousofnothinginthemselveswhichbearsthe least resemblance to it; and who may, therefore, be ready toconcludethattheexhortationswhichareaddressedtosuchashaveexperienced it are not applicable to them. Theymay even supposethat, because sinhas given them little or no uneasiness, they needgive no heed to the remedy,which is proposed in theGospel, andcontinue,astheyhavebeen, indifferenttothewholesubject.Thesemendiffer fromthe former, in that theycherish their impenitence,andevenglory in it.But let thembeware: thevery indifference thevery absence of all concern about repentance is themost alarmingsymptom in their spiritual condition. For just as in some cases ofdisease, theutterwantof pain is the veryworst symptom, and thesurest precursor of natural death, so this insensibility of theconscience, this utter recklessness in regard to sin, is the worstsymptom, and the surest precursor of death eternal. If they wereconcerned about their impenitence, if the hardness of their heartsgrieved them, if theywerehumbledbecause they saw so little, andfeltsolittle,oftheevilofsin,thesewerehopefulsymptoms:bututterunconcern,death-likeindifference,accompaniedwithnosenseofitssinfulness,andnodesireforitsremoval,thisisthecharacteristicofa'hardandimpenitentheart,'whichisalikeproudandpresumptuousin its obstinate resistance to all the truths of the Bible and theteachingsoftheSpirit.

VI.TheWorkoftheSpiritinRenewingtheHeart

WE come now to consider that great change which is so frequently

spoken of in Scripture under the various names of conversion,repentance, and regeneration;andwhich isdescribedby the expressivefiguresofpassingfromdarknesstolight,andofrisingfromdeathtolife.

And that we may clearly understand wherein it properly consists, andperceiveitsrelationtothetruths,whichhavealreadybeenillustrated,itisimportanttoobserve:

1. Thatthisgreatchangeisusuallyprecededbyapreparatoryworkofinstructionandconviction,whichdiffersindifferentcasesinrespectto its extent, duration, and result; but which, in some degree, isnecessarilyimplied,orpresupposed,ineverycaseofrealconversioninadultage.

There is often a preparation of mind going before conversion, bywhichthemindisfittedforitsgreatchange,justaswood,bybeingdried,becomesreadyforcatchingfirewhenthetorchisappliedtoit.This preparatory work consists chiefly in the instruction of theunderstanding, and conviction of the conscience, and is promotedgradually,andoftenforalongtimebeforeconversion,bythereadingoftheWord,bythelessonsofagospelministry,byChristiansocietyand conversation;while it is oftenmore rapidly advancedby thosedispensationsofProvidencewhichimpressthemindwithasenseoftheunsatisfyinganduncertainnatureofallearthlygood,andwhichbringbeforeittherealitiesofdeath,andjudgment,andeternity.Bysuch means the mind is often instructed, and the conscienceawakened, long before that change is wrought upon it, which isdescribedasreal,savingconversion.

Thispreparatoryworkmaybemoreor lessextensive.Sometimes itamounts to littlemore than a few occasional thoughts of God andeternity, by which the mind of a sinner is haunted when he leastexpects or wishes to be troubled by them; but which have notsufficient power over him to attract his serious attention to thethings,whichconcernhispeace.Sometimes,again, thesinner issosituated, that, by the daily reading of the Word, and by regularattendanceonordinances,heacquires,beforehisconversion,aclear

and comprehensive acquaintance with all the leading doctrines ofdivinetruth;sothathemaybeapttosupposethatlittleremainstobeaddedtohisknowledgeuntil,bytheteachingoftheSpirit,heseesthatthe lightwhichwas inhimhasbeenbutdarkness,andthatheknew nothing yet as he ought; and so conviction of sin may beoccasional or constant, and more or less intense, while as yet heremainsinanunconvertedstate.

Thispreparatoryworkmaybemoreorlessprotracted.Withsomeitissues in immediate conversion, as in the case of the thief on thecross;withothersittendsgraduallyandslowlytothesameresult,asinthecaseofthosewhostaylongatthe'placeofthebreakingforthofchildren;'while,withnota few it stops short of conversion, andleavesthem,attheendoflife,asdoubtingandundecidedasitfoundthem.

Forthispreparatoryworkofinstructionandconvictionmayissueinverydifferentresults.Whetheritbeconsideredasthefruitofaman'snaturalfacultiesexercisedonthetruthsofGod'sWord,orasthefruitofacommonworkoftheSpiritonhismind,itisclearthat,whileitisgoodandusefulinitself,ashavingatendency,afitnessasameansinordertoconversion,itdoesneverthelessfallfrequentlyshortofit,andterminateswithouteffectingasavingchange.ItmaybetheworkoftheSpiritofGodnotwithstanding.ThegraceoftheHolySpirithasusually been considered and treated of under distinct heads, 'aspreparing,preventing,working,co-working,andconfirming.0Anddifficultas itmay be to assign the reasonwhy the Spirit's grace ismoreeffectual in some than inothers, therecanbenodifficulty inunderstanding thecauses,whichrenderhisgrace ineffectual in thecase of many who are convinced without being converted. Suchpersonshavebeen instructed in theknowledgeofdivine truth,andthey have been visited with occasional, and sometimes with deepconvictions of conscience; but they fall short of conversion - why?first,because, in the spirit of unbelief, they slight the testimony ofGodandthewarningsoftheirownconsciences,resistingthelight,orrefusing toapply the truth to theirowncase;secondly,because, inthespiritofcarnalsecurity,theyloveafalsepeace,andrefusetobe

disturbed out of their pleasant dreams, and would willingly be letalone to enjoy their fatal slumber; thirdly,because in the spirit ofrebellion against God, they cleave to that accursed thing which hedenounces, their heart's love being given to some sin, even while,perhaps, their conscience condemns it; fourthly, because, in thespirit of the world, which is enmity against God, they allow otherinfluences, even 'the lust of the eye, or the lust of the flesh, or thepride of life,' to wear out and obliterate from their minds theimpressionofGod'sWordandSpirit;andthegaycounselofungodlycompanions,orthetauntsandsneersofmereformalistsinreligion,ortheeasydoctrinesoffalseteachers,whosay,Peace,peace,whenthereisnopeace,havegreaterpoweroverthemthanthecombinedtestimonyof theirownconsciences,ofGod's faithfulministers,andof His Holy Spirit of truth; and lastly, because the 'prince of thepower of the air, the spirit that now worketh in the children ofdisobedience,' leads their will captive to his sway, even when it isurgedbyallthemotivesofthegospeltorepentandbesaved.Oh!itis a fearful case, the case of a man thus enlightened in hisunderstanding,thusconvincedinhisconscience,thusfarbroughtonin thewaywhich leads toconversion,andyetdeliberatelystoppingshort,wilfully turning aside, resolutely resisting all the teaching ofGod'sWordandSpirit;butitisonewhichwillmakeitplainonthelastday,that,ifheperish,itisnotbecausehehadnoknowledge,andnoconviction,butbecausehehasstifledboth.TothatmanmayGodhimself say, 'Whatmore could Ihavedone formyvine that Ihavenotdoneforit?Wherefore,whenIlookedthatitshouldbringforthgrapes,brought it forth-wildgrapes?Evenasnow,thesameGodissayingtoeverysuchsinner,'AsIlive,saiththeLordGod,Ihavenopleasure in thedeathof thewicked, but that he turn fromhiswayandlive:turnye,turnye;whywillyedie,OhouseofIsrael?

Butwhile, from these and similar causes, the preparatory work ofinstruction and conviction may come short of saving conversion,some suchwork is necessarilypresupposed in that great changeofheart. Not that we hold any natural or moral qualification to beindispensable for the efficacy of the Spirit's work. No! 'the windblowethwhereitlisteth,'andtheSpiritmaycomesuddenlytoaheart

which,tillthen,waswhollyunpreparedtoreceivehim.Hisgiftswerebestowed on Saul, without any moral qualification, when heprophesied; and onAmos,without any natural qualification,whenthe Lord took him as he followed the flock, and said to him, Go,prophesy;andso, inhisconvertinggrace,hecalledthethiefonthecrosssuddenly, and he converted three thousandmurderers of theLordatonceonthedayofPentecost.Suchunexpectedandsuddenconversions he is often pleased to effect, for the purpose ofimpressing us with the reality and the power of his graciousoperations on the hearts of men, and with the certainty of hiscontinuedagencyintheChurchofGod.Butinothercases,previousinstructionandeducationareemployedasapreparatorymeans,sothat every faculty is filled; like pipes laid under ground with thegaseous fluid, there is no light, but there is a real preparation forlight; andwhen the Spirit applies the torch, the fluid is convertedinto flame. And, universally, without excepting the most suddenconversions, this change implies and presupposes some knowledgein the understanding, and some conviction in the conscience; theymay be suddenly produced, and simultaneously there may be achangeofheart,but,intheorderofnature,thatchangepresupposesthese things: for it is a change of will, which implies a motive; itconsistsinembracingChristasaSaviour,andthisimpliesasenseofdanger;itiscalledrepentance,andthisimpliesasenseofsin.Sothateven in thecaseof themost suddenconversion, theunderstandingmustbe tosomeextentenlightened,and theconscienceconvinced,beforethatdecisivechangeiswroughtinwhichconversionproperlyconsists. Take the remarkable case of themalefactor on the cross;andevenhereyouwillseeapreparatorywork,ofshortcontinuancenodoubt,butstillreal,andimplyingbothinstructionandconviction.SupposethatthissinnercametothecrosswithnomoreknowledgeoftheSaviourthantheotherwhoreviledhim,stillonthecrosstherewas presented to his mind as much truth as was necessary toconvinceandconverthim.Fromthewordsof theblasphemerswhostood aroundhim,who said inmockery, butwith truth, 'He savedothers,' from the inscription on Christ's cross, 'This is Jesus ofNazareth, the King of the Jews,' and from the prayer of Christ,'Father,forgivethem,fortheyknownotwhattheydo,'-fromthese

sourcesproceededtothesoulofthismalefactorasmuchtruthaswasnecessary for his conversion; it enlightened hismind, it convincedhis conscience; it had power, when applied by the Spirit, tomakehimbelieve andpray, 'Lord, remembermewhen thou comest intothykingdom.'And so in other cases of sudden conversion, such asthatofPaul,ofthePhilippianjailer,andofthethreethousandonthedayofPentecost; although therewasnomoral qualification of anykind beforehand, the understanding was enlightened, and theconscienceconvincedbysuchtruthaswasthenpresented,andthisissuedinthoroughconversiontoGod.

2. Conversionisnotapartialworkonanyonefaculty,butachangeonevery faculty of the mind, whereby the sinner is renewed really,thoughnotperfectly,inthewholemanaftertheimageofGod.

It takes effect on the understanding, when the understanding isenlightenedbytheSpirit;ontheconscience,whentheconscienceisconvincedbytheSpirit;onthewill,whenthewillissubduedbytheSpirit; on the affections, when the affections are purified, andrefined,andelevatedby theSpirit; andon the life,when the life isregulatedbytheSpirit,andconformedtotheruleofGod'slaw.

As in conversion all the faculties of the soul are renewed, andrestored to their proper uses and ends, so no one of them can berenewedwithoutarenewalofeveryother;andhencethechangethatiswroughtinanyoneofthemisoftenusedinScripturetodenotethewholeofthisgreatwork.Theterms,whichareemployedtodescribethis change, are relative, andhave each of them a reference to thepreviousstateofthesoulinthatrespectwhereinitischanged.Thus,illuminationhasrespecttothesoulasdarkened;regenerationtothesoulasdead;repentancetothesoul asconvincedof its sinfulness;conversion to the soul as turned from the error of its ways;renovationtothesoulasrenewedaftertheimagewhichithadlost.Andthesearesoinseparablylinkedtogether,thatanyoneofthemisoftenusedtodescribethewholechangewhichiswroughtinthesoulbytheSpiritofGod;aswhentheapostledescribesitbysaying,'Godhathshinedintoourhearts;'andagain,'Youhathhequickened;'and

again, 'Repent and be converted;' and again, 'Whosoever believethshallnotperish,butshallhaveeverlastinglife.'Such,itwouldseem,is the saving grace of the Spirit, that it takes effect alike on theunderstanding, the conscience, the will, the affections, and thepracticalhabits,leavingnopartofournatureinitsoriginalstate,butrenewingeverypart,andrestoringittohealthfulexercise.Andhenceall 'old things pass away, and all things become new;' theunderstandingobtainsnewlight,theconsciencenewpower,thewillanewbias,theaffectionsanewobject,thelifeanewruleandend;sothat the whole man is renewed, and a new impress and imagestamped upon it. But that image is yet imperfect, and far fromresembling, in all respects, the likeness of Him after whom it isformed.Nofacultyofournatureisleftunchanged;butneitherisanyfacultychangedatonceintoastateofperfection.Theunderstanding,theconscience, thewill, theaffections, thehabitsofa trueconvert,areallbroughtunder the influenceof theHolyGhost; buthedoesnot restore them at once to full health and vigour; he renews, butdoesnotperfectthematthetimeofconversion.

These views may serve to guard against two errors, the oneconsisting inthe supposition,which is tooapt tobeentertainedbynominal professors, that a few notions infused into theunderstanding,afewconvictionsawakenedintheconscience,afewemotions excited in the heart, amount to thewhole of that changewhich is implied in conversion; the other is the apprehensionincidenttotrueChristians,thatbecausetheyhavereasontomournovertheimperfectionofeverygracethatisthefruitoftheSpirit,theycannot have been converted or renewed after the image of God.Theseerrorslieatthetwooppositeextremes,theoneofcarnalandunwarrantedsecurity,theotherofChristiandoubtandfear.

3. Conversion properly consists in a sinner being brought actually,intelligently,andcordially,tocloseandcomplywithGod'srevealedwillonthesubjectofhissalvation.

Someconviction of sin beingwrought in the conscience, and someknowledgeofGod'struthimpartedtotheunderstanding,thesinner

is,atthetimeofhisconversion,broughttothepoint;hecomestoafinaldecision,adecisionwhich impliesatoncea firmassentof theunderstandinginanactoffaith,andafullconsentofthewill inanactofdeliberatechoice.HesurrendershimselftothepowerofGod'struth. He submits to God's revealed will in the matter of hissalvation. Convinced that he is a great sinner, and that Christ is agreatSaviour,aSaviourappointedbyGodhimself,qualifiedalikebythe dignity of his divine nature, the tenderness of his humansympathies, and the efficacyof hismeritoriouswork, to save untothe very uttermost all that come unto God by him, a SaviourexhibitedandproposedtoeverysinnerinthegeneraldoctrineoftheGospel, and declaring his own free and unutterable love in itsuniversalcallsandinvitations-thesinner,takingthatGospelashiswarrant, comes toChrist, closeswith him, embraces him in all thefullness of his offices,and surrenders himself without reserve intothe Saviour's hands, to be washed, and justified and sanctifiedaccording to the terms of the everlasting covenant. This isconversion;thiswillsecurethesalvationof thesinner,andnothingshort of this can.Theremustbe adecisive closingwith theGospelcall, a final determination, first on the part of the understanding;and,secondly,onthepartof thewill.Wemustcometoadecision;andbelieving it to be infallibly certain that Jesus is theChrist, theonly,butanall-sufficientSaviour,wemust closewithhimashe isrevealedtousintheGospel,andchoosehimas'alloursalvationandallourdesire.' It is not enough thatwe are visitedwith occasionalconvictionsofsin;sowasCain,andsowasHerod,andsowasJudas;nor is it enough that we acquire some speculative knowledge ofdivine truth; so did Agrippa, who was almost persuaded to be aChristian,andsoalsodidSimonMagus,whomadesuchaprofessionaswassufficientforhisbaptism,andwhoyetremained'inthegallofbitterness,andthebondofiniquity.'Conversionimpliesmuchmore;itimpliesanactual,deliberate,andcordialclosingwithChristinhisrevealedcharacter,andasurrenderofoursoulsintohishands.Itisaradicalheart-change,bywhichthesinnerisbroughttocloseinrightearnest with the Saviour. He may have been troubled in hisconscience before, and moved in his affections, and, to a certainextent,instructedinthetruthsofGod;buttillnow,hehesitated,and

delayed,anddoubted;thebargainwasnotstruck,thecovenantwasnotsubscribed,thedecisiveactwasnotdone;butnowheisbroughtto a point; the business, long in negotiation, is about to be finallysettled;heseesthemagnitudeofimpendingruin,thefearfulhazardofanhour'sdelay;andhearingthatChrist,andChristonly,cansavehim,hebelieves,andhecomestoChrist,deliberatelyandsolemnly,tocommithis soul intohishands, and to embracehimashis ownSaviour.

This decisive act of closing with Christ, and complying with God'srevealedwill inthematterofoursalvation,although itmayat firstsight appear a very simple and easy process, includes in it, Iapprehend,everythingthatisessentialtosavingconversion,orthatisdeclaredinScripturetoaccompanyorflowfromit.LetthesinnerclosewithChristinhisscripturalcharacter; inotherwords, lethimhaveacorrectapprehensionofChristasheisrevealedintheGospel,andcordiallybelieveonhim,andchoosehimashisownSaviour,inall the fullness of his offices, and he is really from that time aconvertedman,howeverdefectivehisknowledgeandhisexperienceinmanyotherrespectsmaybe;hehasalreadyexperiencedallthatisessentially involved in that great change, and every otherconsequencewhichproperlyflowsfromconversionwillensue.

Thisdecisiveactimplies:

4. That he believes Jesus to be the Christ; in other words, that hebelievesthesameJesuswhowascrucifiedonthehillofCalvarytobethe Son of God, manifested in human nature, as the Saviour ofsinners; and, as such, executing the will of God, acting by hisauthority, bearing his commission; nay, anointed with the HolyGhost, as a Prophet to declareGod's infallible truth, as a Priest tosatisfyGod'sinflexiblejustice,andasaKingtosubjecttheworldtoGod's rule; a Christ once crucified, but now exalted, invested withalmighty power, and able to save unto the very uttermost all thatcomeuntoGodbyhim.

5. This decisive act of closing with Christ in his revealed character

implies that the man feels himself to be a sinner, and, as such,condemned by God's law, exposed to God's threatenings, and inimminent danger of eternal ruin; while he has no means and nopowertosavehimself,butmustbeindebtedtoaSaviour.

6. Itimpliesthatheiswilling,orratherthathehasbeenmadewilling,toreceive,own,andsubmittoChristasGod'sAnointedOne,andinrespecttoeveryoneofhisoffices,astheRedeemerofGod'speople;that he willingly submits his understanding to Christ's teaching,receiving the truth from his lips, and on his authority, as theinfallibletruthofGod;thathewillinglyacquiescesinthemethodofbeing justified, not by his own righteousness, but by therighteousness of Christ, seeking to be pardoned only through themeritofhisbloodshedonthecross,andacceptedonlythroughtheefficacyofhismeritoriousobedience;andthathewillinglysubjectshis heart and life toChrist's royal authority, that his heartmay berenewed and sanctified by Christ's Spirit, and that his lifemay begovernedandregulatedbyChrist'slaw;inaword,thatheiswillingtoreceiveandembraceawholeChristandawholesalvation;andtosurrenderhimselfunreservedly, soul, body, and spirit, intoChrist'shands,tobesavedandsanctified,governedanddealtwith,nowandeternally,accordingtothetermsoftheeverlastingcovenant.

Herewehavearealthoroughconversion,whichconsistsmainlyandessentially inrepentanceandfaith, twogiftsof theSpiritwhichareoftenused together,orevenseparately, todenote thewholeof thisgreat change, repentance indicating what the sinner turns from,faith,whatheturnsunto.Conversionistheturningpointatwhichheturnsoutof thebroadwaywhich leadstodestruction,andintothestrait,thenarrowwaywhichleadsunto life.Hethenfleesfromthewrath to come, and flees to Christ as his refuge; he forsakes theserviceofsin,andfollowsChristashisMaster;heshunsperdition,and seeks salvation in Christ as his Saviour. Now repentancedescribes his conversion with reference chiefly to what he turnsfrom, and faith describes his conversion with reference chiefly towhat he turns to; and each implies the other, there being no truerepentancewherethereisnofaith,andnotruefaithwherethere is

norepentance;whilebotharewroughtinthesoul,atthetimeofitsconversion,bythepoweroftheHolyGhostapplyingthetruthasitisinJesus.From this radical changeof heart there flows an outwardchangeoflife,reformationoflifeproceedingfromarenewedmind;first, 'the tree ismade good, and the fruit becomes good also;' thefountainispurified,andthestreamthatflowsfromitisalsopure.

The production of true faith is often spoken of in Scripture asamountingtothewholeworkofregeneration:'WhosobelieveththatJesus is the Christ, is born of God.' And again, 'To as many asreceived him, to them gave he power to become the sons of God,even to asmany as believe on his name; which were born, not ofblood,norofthewilloftheflesh,norofthewillofman,butofGod.'HereeveryonewhoreallybelievesissaidtobebornofGod;andaseverytruebelieverisaconvertedman,itfollowsthattheproductionofsavingfaithisequivalenttotheworkofregeneration.

Butthenitmustbearealscriptural faithsuchas isrequiredintheGospel; not the faithwhich the apostle James declares to be dead,but that living faith which is described in Scripture as a well-grounded belief resting on the sure testimony of God; a positivebelief, not amere negation, or absence of disbelief, nor a doubtfuland wavering opinion, but a thorough conviction of mind; anintelligent belief, such as is inconsistentwith blind ignorance, andimplies a perception of the meaning of God's truth; a full andcomprehensivebelief,embracingallthatisessentialtobeknowninregard to the method of salvation; this belief implying scripturalapprehensionsofGodinhistruecharacter,ofChristinhisperson,asImmanuel,inthefullnessofhisofficesasMediator,hisgreatdesignand his finished work, and of ourselves, as guilty, depraved, andexposed to a sentence of righteous condemnation. This belief, thusfounded onGod's testimony, and implying spiritual apprehensionsofhistruth,isavital,active,andoperativeprinciple,bendingthewillto a compliance with God's call, awakening suitable emotions ofreverence, fear, complacency, delight, love, and joy, renewing,transforming,purifyingthesoul,andeffectingacompletechangeonall our practical habits. The production of this real, living, and

sanctifyingfaith,isthegreatworkoftheSpiritinconversion,aworkwhichimpliesorproducesauniversalchangeonall thefacultiesofournature;sothatassoonasthisfaithisimplantedinhissoul,thesinner becomes a new man, the truth of God, received by faith,renewinghisunderstanding,hisconscience,hiswill,hisdesires,hisaffections;'oldthingspassaway,andallthingsbecomenew.'

Everybeliever,then,intheGospelsenseofthatterm,isbornagain;inotherwords,nooneisabelieverwhoisnotregenerated,norisanyadult regenerated who is not a believer. The production of savingfaithisthatwhereinregenerationproperlyconsists.ButthenitmustbesuchafaithastheGospelrequiresanddescribes;andthatfaith,althoughitmayhaveitsseatintheunderstanding,impliesachangeinourwholemoralnature,andespeciallyarenewalofthewill.Theunderstanding is, in theorderofnature, the leadingandgoverningfacultyofthesoul,anditisbymeansoftruthcordiallybelievedthatthe great change is accomplished. But the truth is either not dulyunderstood,ornotreallybelieved,whereitworksnochangeontheheart and habits of the sinner. He may read, and speak, andspeculateabout it,hemayevenembracesome fragmentsof it,andhold them tenaciously as the shibboleth of his party; but thesubstantialtruthofChrist'sGospelcannotbereallyunderstoodandbelievedbyanymanwhoremainsunconverted.Heisanunbeliever,if he beunregenerate.Anunregeneratedbeliever, or a regeneratedunbeliever,areexpressionswhichhavenocounterpart in theWordofGod.Andifitbeso,thenisitcertainthattheproductionof trueGospelfaithisequivalenttobeingbornagain.Itistruethatmanyanunregeneratemanmaysupposethathebelieves,hemayneverhavequestioned the general truth of God's Word, he may even haverangedhimselfonthesideoftheGospel,andbyapublicprofession,or in private conversation, he may have often defended andmaintainedit;nay,hemayhavehadmanythoughtspassingthroughhismind,manyconvictionsawakenedinhisconscience,whichshowthat he is not altogether ignorant or unimpressed; and sometimesunderaGospelministry,hemay,likethestony-groundhearers,haveheardthemessagewithemotionsofdelightandjoy,and,likeHerod,hemayhave gone forth anddonemany things in compliancewith

the preacher's call; and in such a case, it may seem to be a hardsayingtoaffirm,thatafterallhisreading,andhearing,anddoing,heis,ormaybe,anunbelieverstill.YetIapprehendthatnothingcanbeplainerfromtheWordofGodthanthatthesetransientimpressionsmayoftenbeexperiencedbyanunconvertedman,andthatthemanwhoisnotregeneratedandtransformedbyhisfaithhasnotruefaithat all. He may not question the truth, but neither does he fullyunderstandandfirmlybelieveit;hemayembraceapartofit,butthesubstanceofGospeltruthheexcludesfromhisthoughts; insteadofyielding hismind up wholly and unreservedly to its subduing andtransforming power, he holds down or suppresses the truth inunrighteousness;andbyathousandshiftsandexpedients, themanwhoisunwillingtobebroughtwhollyunderitsinfluencecontrivestoshut it out,while at the same time hemaymake a profession of ageneralfaith.Themindwhichisunwillingtobethoroughlyrenewedmanifestsitsunwillingness,notbyrefusingtoobeythetruthafterithasbeenfirmlybelieved,butatanearlierstage,byshuttingitseyestowhateverinthattruthisoffensivetoitstaste.

7. One characteristic difference betwixt the preparatory work ofinstruction and conviction which is often experienced byunconverted men, and the effectual work of saving conversion,consists in this, that, in the latter case, all voluntary resistance toGod's gracious will is overcome, and the sinner ismade willing toclosewiththeGospelcall.

Every sinner's heart offers resistance to God's truth. There is aresistance arising from unbelief, which refuses to receive histestimony;there isaresistancearisingfrompride,whichrepelshischarges and accusations; there is a resistance arising from thenatural enmity of the carnal mind, which opposes itself to hisauthority;thereisaresistancearisingfromtheprevailingloveofsin,which recoils from the purity and spirituality of his service.Hencemany a man who has experienced much of a common work ofconviction, and who has acquired some clear knowledge of theschemeofdivinetruth,isneverthelessfoundtostopshort,andstandstill,orturnaside,whenheseemstobeinapromisingwaytowards

conversion,justbecause,whenitcomestothepoint,hecannotmakeuphismindtoafullandcordialreceptionoftheGospel.Convincedasheis,andperhapstroubledwithhisconvictionsofsinanddanger,and enlightened as he is in the knowledge of thatway of salvationwhichtheGospelreveals,hewouldwillinglygraspatsomeofthoseblessingswhichitholdsouttohim;willingly,mostwillingly,wouldhe secure thepardonofhis sins, andexemption from thewrath tocome,andsomegoodhopeofahappy,oratleastasafeeternity;butwhenhelooksintotheGospel,andfindsthat,ifhewouldclosewithChrist,hemustclosewithhimoutandout; that ifhewouldobtainpardon,hemusttakeanewheartalongwithit;thatifhewouldbesavedfromhell,hemustconsent tobemademeet forheaven; thathe must receive the Holy Spirit into his heart, and live under thepoweroffaith,andwalkinthepathofhumilityandself-denialanddevotedness to God, that he must deny himself, and take up hiscross,andfollowChrist,andthathemustsubmittobesavedfromhissins-oh!thenhefindsthatthereismuchintheGospelwhichhemostearnestlydesirestosecure,butmuchalsointhesameGospel,and inseparable from it, which he is most anxious to shun; hehesitates; he would take a free pardon, but he will not take a fullGospel salvation; his heart recoils from it; and at this point, thiscritical, this decisive point, when he is choosing for eternity,choosing betwixt life and death, betwist heaven and hell - at thisdecisivepoint,whenthefullsalvationisfreelyoffered,andplacedathis acceptance, and his eternal welfare might be secured by hiswillingly taking it, here, when nothing but his own unwillingnessstandsintheway,hepauses,hestops,hewillnotyield,hefallsshortofconversion.

Such is the case of a man half convinced, half persuaded to be aChristian;anditaffordsamelancholyconfirmationoftheScripturedoctrinethatitisthesinner'sunwillingnessthatconstitutestheonlybar to his conversion, the sure and equitable ground of his futurecondemnation. And if this be the great characteristic differencebetwixt such a man and a true convert, it follows that a realwillingness toclosewithChrist,andtoreceivea full salvation, thatthis,althoughasimple,isastrongandsureevidenceofconversionto

God.Itisthis,indeed,whichiseverywheresetforthinScriptureasthe turningpoint, thecrisis, thedecisivechange.Everymanthat isreallywillingtobesavedinthefullGospelsense,tobesavedoutandoutwithout exception andwithout reserve, has really undergone achangesuchasnohumanpowercouldaccomplish.Nomanwho isreallywilling,inthissense,tocometoChrist,andtoclosewithhim,haseverbeen,oreverwillbe,sentemptyaway.Itisthewillonwhichalldepends.IfthewillberangedonthesideofGodandChrist,itwastheSpiritthatplaceditthere;ifthewillbechanged,allischanged;ifthewillbewonovertotheGospel,theGospeliswonover,withallitsblessingsandpromises,tothesinner'sside.

8. Thisdecisivechangeadmitsofnodegrees,and issubstantially thesame in all cases, while it is circumstantially different. Conversionmaybeprecededbycertainpreparatorymeanswhichhaveafitnessandtendencytowardsit;anditmaybefollowedbyanafter-growth;but, in itself, it isaquickeningof thesoul,bywhich itpasses fromdeathuntolife,andadecisivechange,bywhichitistranslatedfromthe kingdom of darkness, and brought into the kingdom of God'sdearSon.

Thereisnoonepointinitshistoryatwhichitcanbesaidofanysoul,that it is neither converted nor unconverted. Conversionadmits ofnodegrees.Amanmaybemoreor lesswickedinhisnaturalstate,and he may be more or less holy in his regenerate state; but hecannot bemore or less converted; hemust either be converted orunconverted,regenerateorunregenerate,aliveordead.There isnomiddle way. Every man who is not converted is a mere natural,unregenerateman,howeverrational,moral,andamiablehemaybeinthecommonrelationsoflife.

Thisdecisivechangeis,insubstance,thesameinall,whileitadmitsofendlessdiversityinthecircumstancesbywhichitisaccompanied.Thevarieties thatmayoccur in the experienceof true converts arealmost infinite. Some are suddenly converted as soon as theirthoughts are arrested and fixed on divine truth; others are carriedon,gradually, alongaprotractedcourseof preparatory instruction;

somearevisitedwithdeepconvictionsof sin,and terriblealarmofconscience;othersnosoonerseetheirsinsthantheyareenabledtorejoice in the remedy; some are excited and agitated, even to thedisturbing of the bodily functions; others meekly receive theingraftedWord,anddrinkinthedewofheavenquietly,asthesilentflower. All these varieties may occur, and it is important to markthem; becausewe are thus guarded against the error of seeking inourexperienceallthecircumstantials,whichwehaveheardorreadof as accompanying the conversion of others. The experience ofothers isnot, in these respects, a rule tous; theSpirit actshowhewill, and exercises a sovereignty in this matter; it is enough if wehave the substance of true conversion. Now that substance is thesame inall: it consists in true faith, such faith as subdues thewill,and closes with Christ according to the terms of the covenant; inotherwords, it consists ina changeofmindandheart,bywhich itturnsfromsinuntoGodthroughJesusChrist;andhewhocanfindtheevidenceofthischangeinhimselfneedfeelnoalarmabouttheabsenceofmerecircumstantialandnon-essentialaccompaniments.

9. ThisdecisivechangeiswroughtbythetruthsofGod'sWord,appliedand rendered effectual by theHolyGhost. TheSpirit ofGod is theagent by whom this work is wrought. It is everywhere ascribed tohim in Scripture. He opens the eye; He enlightens the mind; Heworksinusbothtowillandtodoofhisgoodpleasure.ThetruthsofGod'sWordarethemeansbywhichtheSpiriteffectsthischangeinthecaseofadultpersons.

Weare 'bornagain,notofcorruptibleseed,butof incorruptible,bytheWordofGod,whichlivethandabidethforever.' 'ThelawoftheLordisperfect,convertingthesoul:thetestimonyoftheLordissure,makingwisethesimple.ThestatutesoftheLordareright,rejoicingthe heart: the commandment of the Lord is pure, enlightening theeyes.' 'I have begotten you by the Gospel.' These and similarexpressionsclearlyshowthattheWord,orthetruthcontainedintheWord,istheinstrumentbywhichtheSpiritofGodaccomplishesthegreat change of mind and heart which is implied in savingconversion.Many questions have been raised upon this point, and

agitated with great keenness, as whether the Spirit's influence isexertedmediately or immediately on themindby a direct physicalimpulseorbyintermediatemoralmeans;andwhether,intheorderofnature,theilluminationofthemindbepriororsubsequenttotheproductionof a spiritual principle in the heart: but formypresentpurpose it is unnecessary to discuss these questions, - it beingacknowledgedonallhands, thatthetruthcontainedintheWordisinstrumentallyusefulasameansinthehandoftheSpirit.Andevenwereitimpossibletoexplainthemodeofhisoperation,weshallfindno difficulty in admitting its reality notwithstanding, if we bear inmind that it is 'a new creation' of which we speak, a supernaturalchange, such as cannot in all respects be explained anymore thanthecreationoftheworlditself;for'thewindblowethwhereitlisteth,andwecannot tellwhence itcometh,orwhither itgoeth;andso iseveryonethatisbornoftheSpirit.'

The truth is so applied by the Spirit as to be made effectual forconversion. It accomplishes the design for which it is fitted andintended; it convinces the understanding, it carries the will alongwith it. The call of the Gospel takes effect, and becomes effectualcalling,whenthesinneristhusenabledanddisposedtoclosewithit.TheworkoftheSpiritincludesmoralsuasion;butitisalso'aworkofpower.'(Ephesians1:19).Wearemadea'willingpeopleinthedayofhispower.'Onthispointalsoaquestionhasbeenraised -whetherthe grace of the Spirit be irresistible or not? It is clear thatunconverted men are charged with 'resisting the Holy Ghost;' for'Godstriveswith them,and theystriveagainstGod:'but thatgracewhichtheyresistisrenderedeffectualinthecaseofallwhobelieve,notbyvirtueofanypowerinthemselves,butbyGod'spower, 'whoworkethinthembothtowillandtodoofhisgoodpleasure.'Andtothose who are inclined to deny the efficacy of the Spirit's grace, Iwould only suggest the question:What do you pray for when youimploreGodtoenlighten,tosanctify,andcomfortyou?Isitmerelythathewouldgiveyouthemeansof instruction,andsanctification,and comfort? or is it not rather that he wouldmake these meanseffectual in your experience, by dispelling your darkness andsubduingyourcorruptions,andsavingyoubyhismightypower?All

your speculative doubts on this point will vanish, if you will onlyconsidertheimportofyourownprayers.

10. Regeneration implies a great deal more than mere moralamendment,orexternal reformationof life. It isa changeofheart.'The treemust bemade good before the fruit can be good.' A newbirthisessentialtoanewlife.Thereisnorealholiness,exceptwhatsprings from a renewed heart. 'That which is born of the flesh isflesh:thatwhichisbornoftheSpiritisspirit.'

Thisdecisivechangeissoimportantthatoureternalwelfaredependsupon it, our state and relation to God here, and our everlastingdestiny hereafter. Converted or unconverted, that is the greatquestion.Ifconverted,thenpardoned,safe,sanctified,interestediiiall the privileges and in all the promises of the Gospel. Ifunconverted,thenunforgiven,unsafe,unsanctified,anddestituteofallinterestinanyoneprivilegeorpromiseoftheGospel.

Werethequestionasked,Areyouconverted?variousanswersmightbereturnedtoit,ifeveryreaderwouldonlyexpresswhatispassingin his own mind. Some might answer at one: No! we have nohesitation,nodifficultyincomingtoadecision:theinmostfeelingsofourhearts,andthewholehabitsofourlives,testify,withsufficientplainness,thatwehavenotbeenconverted:weseenoneed,andfeelno desire for so great a change! Some others might say: Yes! webelieveourselvestobeconverted.Butofthesetheremaybetwoverydifferent classes, the one, who really are what they professthemselvestobe;theother,whohaveanametolive,whiletheyaredead.Manymoremightsay,Weare indoubtas to thismatter;wecannot fully determine whether we have yet undergone so great achange;wefluctuatebetwixtassuranceanddoubt-betwixthopeandfear. And of these also there may be two distinct classes, the onereally converted, although they know it not; the other as reallyunconverted, although they fancy that they have some reason tothinktheymayhaveundergonesomeslightchange.

Now it belongs not to man to decide as to the condition of

individuals;everyonemustdecideforhimself.Butthetranscendentimportanceofthesubject,asoneonwhichtheeternityofeverysouldepends, affords a strong reason why we should come to somedecisivedetermination.

Inregardtothosewhoareindoubtastotheirspiritualcondition,Iadmitatoncethatamanmaybereallyconverted,andyetmaynotbesofullyawareofthechangethathasbeenwroughtuponhimastobeabletousethestronglanguageofthefullassuranceofhope;buttheyoughttoberemindedthatitistheirdutyto'givealldiligencetomake their calling and election sure,' and not to sink intoindifference and security when, according to their own confession,everythingthatmostnearlyconcernsthemintimeandineternityisindoubt.Meredoubtas to the factofasavingchangehavingbeenalready wrought may not be a sufficient evidence of their beingunconverted; but indifference, sloth, and security, existing alongwith such doubts, and cherishedwhile the soul is yet at this awfuluncertainty - these are evil symptoms, and should be seriouslyconsidered. Pray that youmay be converted, and that your callingandelectionmaybemadesure.

Butmayamanwhoisindoubtastohisbeingyetconverted,orwhohasreasontothinkthatasyetheisunregenerate-maysuchamanpray? I answer, unquestionably; nay, a really unregenerate personmaybeexhortedtoprayforregeneratinggrace.Witnesstheapostle'swords to Simon Magus, words which proceed on a great generalprinciple, viz., that whatever God requires in a way of duty, weshoulddo,independenceonhisgracetohelpus.Theunregeneratemanhasduties that are requiredofhim; and it cannot be thoughtthathispresentcondition,howeverdepravedandhelpless, releaseshimfromtheobligation.Thedangerofhispresentstateshouldurgehimtopray,andseek,andknock;whilethegraciouspromiseoftheHolySpiritshouldencouragehim.Thatpromiseisindefinite,andisexhibited and proposed in the general doctrines, and calls, andinvitationsoftheGospel,soastoaffordasufficientwarrantforfaithtoeverysinnerindrawingneartoGod.

VII.TheResultoftheSpirit'sWorkinConversion

THEgrand result of theSpirit'swork in conversion isdescribedby theapostle, when he says, 'Therefore if anyman be in Christ, he is a newcreature:oldthingsarepassedaway;behold,allthingsarebecomenew.'(2Corinthians5:17).

1. WhenasinnerisconvertedtoGod,heissaidinScripturetobeunitedtoChrist.Hebecomesa livingmemberof that spiritualbodyofwhichChrististheHead;andit isfromhisunionwithChristthathederivesallthoseblessings,whichheenjoysnow,or hopes to enjoy hereafter. In virtue of this union, he isidentified, as it were, with Christ, and Christ with him;insomuchthatheisrepresentedashavingdiedwithChristwhenhedied,andashavingrisenwithChristwhenhearosefromthedead; his sins are reckoned to Christ's account, and Christ'srighteousness is imputedtohim;sothat,asChristsufferedhispunishment,hewillshare inChrist'sreward:he is 'a jointheirwith Christ,' and has an interest in every privilege or promisewhichGodhasgiventohisSononbehalfofhispeople.Thelegalor judicial effect of this union is his entire justification, thepardon of his sins, the acceptance of his person, his adoptionintoGod's family, andhis final admission intoheaven. And tothis effect of his unionwithChrist the apostle refers,whenhesays, 'Yea doubtless, and I count all things but loss for theexcellencyoftheknowledgeofChristJesusmyLord;forwhomIhavesufferedthelossofallthings,anddocountthembutdung,that Imay win Christ, and be found in him,not having mineownrighteousness,whichisofthelaw,butthatwhichisthroughthe faith ofChrist, the righteousnesswhich is ofGod by faith:thatImayknowhim,andthepowerofhisresurrection,andthe

fellowship of his sufferings, beingmade conformable unto hisdeath; if by anymeans Imight attainunto the resurrection ofthe dead.' But there is another effect of this union, which isequallyimportant.BybeingunitedtoChristasamemberofhisspiritual body, he comes to be animated by that Spirit whichpervades it, the Spirit of Christ, which is, as it were, the vitalpowerofhisbody,andwhichactuateseverymemberbelongingtoit,theSpiritwithwhichtheHeadwasanointed,andbyreasonofwhichhewascalledtheChristofGod,beingliketheointmentwhichwaspouredontheheadofAaron,andwhichwentdowntotheskirtsofhisgarments.Everymemberofhisbodysharesin this anointing, and the spiritual effect of this vital union is,that'fromChristtheHead,thewholebodyfitlyjoinedtogether,andcompactedbythatwhicheveryjointsupplieth,accordingtothe effectual working in the measure of every part, makethincreaseofthebodyuntotheedifyingofitselfinlove.'Or,asthesametruthiselsewhererepresentedunderanotherfigure,everybeliever is a branch in Christ, the true vine, and from Christderives that sap and nourishment which renders him fruitful:'Abide inme, and I in you.As the branch cannot bear fruit ofitself,exceptitabideinthevine;nomorecanye,exceptyeabideinme.Iamthevine,yearethebranches:hethatabidethinme,andIinhim,thesamebringethforthmuchfruit;forwithout,'oroutof,'meyecandonothing.'

Such is the union which is declared to subsist between Christandhispeople, and in virtue ofwhich every convertedman issaidtobe'inChrist.'Ifweinquirebywhatmeansthisunionisaffected, or how it is thatwemaybe grafted into the vine,weshallfindthatit isbyfaith.Faithisthebond,whichunitesthesinnerwiththeSaviour.NounbelieverisinChrist;nobelieverisout of Christ. Nominal and formal professors may be said,indeed, to be in Christ externally or apparently, by reason oftheirconnectionwithhisvisiblebody,theChurch;andtotheircaseourLordseemstoreferwhenhesays,'Everybranchinmethatbearethnotfruithetakethaway,'referringtofruitlessandfaithlessprofessors,whoare aswitheredbranches that receive

novitalsapornourishmentfromthevinetowhichtheyseemtobelong;butthereasonis,thattheyhavenofaith;hisworddoesnotabideinthem,nordoeshisSpiritanimatethem.Thatwhichconstitutes the vital union is Faith. The Jews, the naturalbranches, were broken off because of unbelief; and, says theapostle, 'Thoustandestby faith.Thouwert cutoutof theolivetreewhichiswildbynature,andwertgraffedcontrarytonatureintoagoodolivetree.'TheJews,thenaturalbranches,were inthis tree as members of God's visible Church, but throughunbelieftheywerebrokenoff;theGentiles,whowerebranchesofawildolive,andhadnoconnectionatallwiththetruevine,weregraftedinbyfaith:sothatinbothcases,faithisthebondofunion.

2. NowofeverymanwhoisthusunitedtoChrist,itissaidheisanewcreature,or, that there isanewcreation.And ifwewouldunderstandtheimportofthisstatement,orwhatismeantbythenew creation here spoken of, wemay derivemuch instructionfrom a comparison of two other passages (Galatians 6:15 and5:6),wherethesameexpressionoccurs,andwhichthrowmuchlightoneachother,andalsoonthetext.Inthefirsttheapostlesays, 'In Christ Jesus neither circumcision availeth any thing,noruncircumcision,butanewcreature;'and,inthesecond,hesays, 'In Jesus Christ, neither circumcision availeth any thing,noruncircumcision;butfaithwhichworkethbylove';andfromacomparisonofthetwowemayinferthatbyanewcreatureintheone,hemeansthesamethingasisdescribedby'faithwhichworkethby love' in theother;or, that 'faithworkingby love' isthenewcreationwhichiswroughtinthesoulofasinnerwhenheisconvertedtoGodandunitedtoChrist.

Theproduction of true faith is often spoken of in Scripture asequivalenttothewholeworkofregeneration: 'WhosobelieveththatJesus is theChrist isbornofGod;' and 'He thatbelievethshall not come into condemnation; but is passed from deathunto life;' 'He that believeth on the Son hath everlasting life;'and, 'Being justifiedby faith,wehavepeacewithGod through

ourLordJesusChrist,bywhomalsowehaveaccessbyfaithintothis gracewherewe stand, and rejoice in hope of the glory ofGod.'Butthenitmustbeavitalfaith,suchasisrequiredintheGospel,alivingandactiveprinciple,servingatoncetoconnectuswithChrist,andtoconstrainustolivenolongertoourselves,but to him that died for us, and that rose again. In aword, itmust be 'the faith whichworketh by love.' Love is the sum ofGod's law,and the springofall acceptableobedience; for, saidour Lord himself, 'Thou shalt love the Lord thy God with allthineheart: this is the first and great commandment.And thesecondis likeunto it,Thoushalt lovethyneighbourasthyself.On these two commandments hang all the law and theprophets;'and,saystheapostle,'Loveisthefulfillingofthelaw.'Nowloveisthespringwhichfaithtouches,andthroughwhichitbringsintoplayseveryfacultyofsoulandbodyintheserviceofGod.TheGospel,beingamessageof lovefromGod,cannotbebelieved without awakening a responsive love in our ownbosoms:wewill,wemust love him, because he first loved us;andlovinghim,wewillloveoneanotherforhissake;andifitbetruethat'whosoeverbelieveththatJesusistheChristisbornofGod,' it is equally true that every child of God must love hisFatherinheaven,andthat'everyonethatlovethhimthatbegat,loveththosealsothatarebegottenofhim.'TheGospelmessageis fitted to call this powerful principle into operation; andwhereveritdoesso,weseetheGospelfulfillingtheveryendofthe law;we see faithproducing that lovewhich is thebondofperfectness, and through love all the peaceable fruits ofrighteousness.And thus, and thus only, is thewhole characterchanged, and changed so thoroughly as to justify the stronglanguageoftheapostle,whenhesays,'Thereforeifanymanbein Christ, he is a new creature: old things are passed away;behold,allthingsarebecomenew.'

Youcannotfailtoseetheconnectionbetweenthetwoclausesofthe passage, when they are thus explained: we are united toChrist by faith, and the new creation consists in 'faith whichworkethbylove;'sothatitfollows,'ifanymanbeinChrist,heis

a new creature; old things are passed away; behold, all thingsarebecomenew.'

Itisofconsiderablepractical importancetoviewthesubject inthis light, not only because it affords a clear and definiteexplanation, in a few comprehensive words, of all that isessentiallyimpliedinthenewcreation,butalsobecause itmayserve toguardusagainst twoveryoppositeerrors, intooneorotherofwhichmanyhearersoftheGospelareapttofall.Some,whentheyreadofthegreatchangewhichmustbewroughtonasinner before he can enter into the kingdom of God, and arevisitedwithsomeremorseful reflectionson the carelessness ordelinquenciesoftheirpastlife,aresofar impressedwithGod'struthastoresolveonbreakingoffsomeoftheir formerhabits,and may actually begin a work of outward reformation, -forsaking the tavern and the haunts of profligacy, and thecompanyof the careless andprofane; and repairing to church,and sacrament, and assuming the outward observances of areligious life. Far be it from us to discourage or despise thesepracticalreforms;theyare includedinthedutywhichyouoweto God and your own souls; and they will materially promoteyourpresentcomfort,aswellasbringyoumorefrequentlyandmorehopefullyintocontactwiththemeansofgrace.Persevere,then,inthecourseofoutwardamendment,andinthepracticalwork of self-reform. But oh! remember, lest even youramendmentshouldbecomeasnaretoyou,thatanewcreationis God's work; that it consists, not in an amendment of lifemerely,althoughthatwillassuredlyflowfromit,butinachangeofmindandheart,andthattheonlyrootonwhichthefruitsoftruerighteousnesswillgrowis'faiththatworkethbylove.'Merecivilvirtuemayspringfrommanyroots-fromlaw,frompolicy,from prudence, from education, from example; but Christianvirtue is the fruitandproductofChristian faith.Thenatureofthefruitdependson thenatureof the tree: firstmake the treegood,saysourLord,andthefruitwillbegoodalso:lettheheartbechanged,andthelifewillbereformed.Butifyourestinmereoutward reformation, while you are destitute of the 'faith that

workethbylove,'youareonly 'cleansingtheoutsideof thecupandplatter,'andyouwillresemblewhitedsepulchres,whichareoutwardly beautiful, while they inclose a mass of putridcorruption.It isby faiththatyoumustbe justified; it isby thesame faith, working by love, that youmust be sanctified; andany external reformation that is grafted on another stock,although it may have the semblance of sanctification, hasnothing in it of its substance, andwill neither suffice for yoursafetynow,norforyourwelfarehereafter.Thisisthefirstgreaterroragainstwhichyoushouldbewarnedbythedoctrineoftheapostle,when he declares that in Christ Jesus nothing that ismerely external or ceremonial will avail you, but 'a newcreation;'andwhenhetellsyouthatthisnewcreationconsistsmainlyintheproductionof'faiththatworkethbylove.'

But there is another error, at the opposite extreme from theformer,whichisequallydangerous,andwhich,itistobefeared,not a few are prone to embrace. Some, when they read of theprivileges and promises which are given to faith, - when theyhear that 'whoso believeth that Jesus is the Christ is born ofGod,'andthat'hethatbelievethshallnotperish,butshallhaveeverlasting life,' immediately conclude, that because they havenever questioned the truth of the Gospel, and have, on thecontrary, acquired a good measure of speculative knowledge,andrangedthemselvesonthesideofthosewhoprofessthefaithofChrist,theyneedgivethemselvesnouneasiness;theircreedissound, their orthodoxy is unquestionable; and they flatterthemselves, therefore, that their souls are safe. Oh! would toGodthatasoundcreedwerealwayscombinedwithanewheart,and that an orthodox profession were never separated from aholyandspiritualcharacter;butGod'sWord,aswellasourownexperience, testifies the reverse. And hence the necessity ofurgingthegreatprinciple,that'faithwithoutworksisdead,'thatspeculative knowledge if nothing if it have no spiritual fruits,and, that, if any man be in Christ, 'he is a new creature: oldthingsarepassedaway;behold,allthingsarebecomenew.'

WhenamanbelievessoastobeunitedtoChrist,hisfaithworksbylovesoastochangehiswholecharacter;andforthisreasonheissaidtobeanewcreature,andtohave'putofftheoldmanwithhisdeeds,andtoputonthenewman,whichisrenewedinknowledgeaftertheimageofhimthatcreatedhim.'Andthatwemayunderstand thenatureandextentof that changewhich iswrought on a sinner at the time of his conversion toGod andunionwithChrist,Iobserve—

3. Heisanewcreature,becauseheisbroughtintoanewstate;or,inotherwords,becausehisrelationtoGodisentirelychanged.Formerly he was in a state of wrath; for the 'wrath of God isrevealed from heaven against all ungodliness andunrighteousnessofmen;'nowheisinastateofpeace;for'beingjustified by faith, we have peace with God through our LordJesus Christ.' Formerly he was in a state of enmity, for 'thecarnal mind is enmity against God;' now he is in a state ofreconciliation, for 'them that were some time alienated, andenemies in theirminds by wicked works, yet now hath Christreconciled.' Formerly he was in a state of imminent danger,'without Christ, without God, and without hope in the world;'butnowhe is ina stateofperfect safety; for 'ifGodbe forus,whocanbeagainstus??'Allthingsareyours;andyeareChrist's,andChristisGod's.'ThusthoroughlyisthestateandconditionofasinnerchangedwhenheisunitedtoChrist:heisbrought,asitwere,intoanewworld,everythingassumesanewaspect,hehaspassedfromdeathuntolife,andexchangedthebondageofSatanforthelibertyofachildofGod.

4. Heisanewcreature,because,undertheteachingoftheSpirit,hehasacquirednewviews,newviewsofhimself,hisnature,hischaracter,hissins,hisduties,histrials,hisproperbusiness,hiseverlastingprospects;newviewsoflife,itsvanity,itsshortness,its uncertainty, its real nature andmomentous importance, asthe only season of preparation for eternity; new views of theworld, itsgorgeouspageantryandbrokencisterns, itsdeceitfuland ensnaring pleasures, its destructive lusts, its utter

repugnanceandoppositiontoGod;newviewsofthetruth,thatsame truthwithwhichhemayhave longbeen familiar as it ispresented in the letter of Scripture, or in the terms of anorthodox catechism or creed, but to which he now attaches anewmeaning,hiseyebeingopenedtosee,andhishearttofeel,itsspirituality,itscertainty,itsawfulmagnitudeandimportancewithrelationtohisownsoul.Godhathshinedintohisheart,togivehimthelightofthisknowledge,andhefeelsasifaveilhadbeen removed from before his eyes; so that, although hemaystill see only as 'through a glass darkly,' and perhaps at firstmore confusedly still, as did the man who 'saw men as treeswalking,' still he is ready to exclaim, 'One thing I know, thatwhereasIwasblind,nowIsee.'HehasnownewviewsofGod,his infinite nature, his perfect character, his wonderful works,his ways in Providence, his purpose and plan of grace; thesethings,whichwereformerlydarkanddoubtful,orwhichhadnopowertoarrestandfixhisthoughts,orwhichflittedbeforehisfancyasshadowyandunsubstantialforms,havenowacquiredareality, and a power, and amagnitudewhich render them themostfrequentobjectsofhiscontemplation,andleaveasenseofaweonhisspirit,insomuchthatwhereasformerly'Godwasnotin all his thoughts,' he 'now sets the Lord continually beforehim.'Hehasnewviewsofsin,of sin in its relation toGod, asopposedtoeveryperfectionofhischaracter,toeverypreceptofhislaw,andeveryprincipleofhisgovernment, 'theabominablethingwhichtheLordhateth;'andofsininitsrelationtohisownsoul, exposing it to thewrath and curse ofGod, polluting anddefiling it, so that it becomes utterly vile; infecting it withloathsome spiritual disease, like an overspreading leprosy,disturbing, or rather destroying, its inward peace; pervertinganddepravingeveryoneofitsfaculties,andbindingthemdownby an intolerable tyranny, in a state of self-imposed bondage.Thusconceivingofsin,heseesitsheinousness,itsdemerit,andthejusticeofthatsentencewhichGodhasdenouncedagainstit;andinsteadofmakinglightofit,asheoncedid,hefeelsittobeaheavyburden;insteadofrollingitasasweetmorselunderhistongue, he feels it to be a root of bitterness; and instead of

excusing it,hecondemnshimselfonaccountof it, saying, 'Thelaw is holy, and the commandment holy, and just, and good;''butIamcarnal,soldundersin.'Hehasnewviewsofsalvation,of its absolute necessity, of its infinite value as 'the one thingneedful,'thepearlofgreatprice,forwhichheiswillingtobearthelossofallthings,andtocountthembutdung;'forwhatisamanprofitedifheshouldgainthewholeworldandlosehissoul;or what can a man give in exchange for his soul? - of itsdifficulty, or rather its impossibility, in so far as his ownresourcesoreffortsareconcerned;forhisnewviewsofGod,andofhisgovernment,ofsin,anditsdemerit,teachhimtoentertainnewthoughtsalsooftheconditionsonwhichsalvationdepends,andheispreparedtoacquiescewithadmirationandgratitudeinthatschemeofgraceandredemptionwhich formerlyappearedfoolishnesstohim,butwhichnow,tohisawakenedconscience,commendsitselfas'thewisdomofGod,andthepowerofGod.''Thenaturalman receivethnot the thingsof theSpiritofGod,for they are foolishness to him; neither can he know them,becausetheyarespirituallydiscerned;'butwhenheisconvertedbytheteachingoftheSpirit,allhisviewsarechanged:doctrineswhichhewasatfirstdisposedtoridiculeordispute,cometoberegarded as first truths, or self-evident principles, which carrytheirownevidencealongwiththemtoanawakenedconscience,and he is as aman awaking out of sleep, and exchanging thedreamsofnightfortherealitiesofday-'oldthingshavepassedaway;allthingshavebecomenew.'

5. He is a new creature, because he has been endued withnewaffections, or rather his affections have been directed to newandworthierobjects.FormerlytheywerewithdrawnfromGod,andastheymusthavesomeobject,theywerecentredonsomeworldly thing - power, or pleasure, or wealth, or fame - andhencehewasungodly,ashavingnosupremeaffectionforGod,andsubject toworldly lusts, 'the lustof theeye, the lustof theflesh, and the pride of life.' These lusts are not eradicated byconversion; theymay long continue to be to the believerwhatthe Canaanites were to the people of Israel: 'They shall be as

thorns inyour sides, and theirgods shallbea snareuntoyou;thatthroughthemImayproveIsrael,whethertheywillkeepthewayoftheLordornot.'Buttheirpowerisbroken,when,undertheteachingoftheSpirit,themindisturnedfromlyingvanitiesto the living God, and new, and holier, and better objects areembracedbytheheart'saffections.FaithworkethbylovelovetoGodasareconciledandforgivingFather,which,springingfroma lively sense of his mercy in the scheme of redemption, isevermore nourished and strengthened by new instances andtokens of his goodness, and rises at length into a complacentesteem and profound adoration of his essential character, sothathe is loved themore inproportion ashe is better known;andeverynewdiscoveryofhisboundlessperfections,everynewmanifestationofhiswisdom,andfaithfulness,andpower,addsfueltotheflameofthisholyaffection:lovetoChrist,asGodandman,unitinginhisownpersontheperfectionsofthedivinewiththe sympathies of the human nature; and endeared by therecollection of what he did and suffered, the humiliation towhich he submitted, the agony which he endured, the lovelygraces which he exercised, the precious benefits which hepurchased, and the freeness with which they are conferred.Christ is precious to the believer, and 'the love of Christconstrainethhim;'andlovetoGodashisFather,andtoChristas his elder brother, is combinedwith, and tends to nourish adisinterested lovetowardshispeopleasbrethren, and towardsallmenasGod'soffspring;sothathewillbereadyto'dogoodtoall men as he has opportunity, but especially,' as being morecloselyrelatedtothembythemostsacredbonds,'tosuchasareofthehouseholdoffaith.'

6. Astheobjectsofhisaffectionsarenew,soalsoarehisdesiresandaims.Formerly,theseweredirectedsolelytotheworld;heknew of nothing better, and cared for nothing more than itsfleetingvanities;butnowtheyareraisedabovetheworldtoGodashischiefgood;andextendbeyondtheworldtoheavenashiseverlastinghome.HissupremedesireistoknowandenjoyGod,tomaintaincommunionwithhim,toacquirelargerviewsofhis

perfections, and a sweeter sense of his presence, to becomeconformed to his will, and to be transformed into his image.'Therebemanythatsay,Whowillshowusanygood?Lord,liftthou up the light of thy countenance uponme. Thou hast putgladnessintomyheartmorethaninthetimethattheircornandwine increased.' 'Mysoul followethhardafterGod; earlywillIseekthee:mysoulthirstethforthee,myfleshlongethfortheeinadryandparchedland,toseethypowerandthygloryasIhaveseentheeinthesanctuary.'Thisbeinghischiefendandchosengood,hisdesireswillbesetoneverythingthathasatendencyasameanstoleadtowardsit;andhencehisdeepconcernastohissaving interest in Christ, his earnest prayers for pardoningmercyandsanctifyinggrace,hispatientwaitinguponGodintheway of his own appointment, and his spiritual appetite when,'likeanew-bornbabe,hedesires the sinceremilkof theword,thathemaygrowthereby.'Forspiritual lifehas its instinctsaswellasnatural;andjustassurelyasanew-bornchildwillcravethefoodwhichnourishesthebody,sowillasoulthathasbeenborn again desire and seek after its congenial aliment. Andseeingthathereeverythingisimperfect,andthatinitspresentstatehecannotenjoyGodashewould,hewilllookbeyondtheworldforthefullsatisfactionofhisdesires.Theworldwasoncehis all; but now another world, infinitely greater and moreglorious, has been brought into view; and, by its surpassingworthandloveliness,hasattractedhisaffectionstowards it;sothat,insomemeasurehefeelsthathiscitizenshipisinheaven,thathishomeis there,andthat it isalikehisdutyandandhisprivilegeto'sethisaffectionsonthingsabove,andnotonthingswhich are on the earth; for the things which are seen aretemporal,butthethingswhicharenotseenareeternal.'

7. He is a new creature, because he has new enjoyments,enjoyments springing from the exercise of his graciousaffections, from the enlarged and elevated views which havebeenimpartedtohismind,fromtheblessedprivilegesofwhichhehasbeenmadeapartaker,fromthesweetnessofthatinwardpeace which passeth all understanding, from the comfortable

communion which he holds with God, and the new aspect inwhich every thing within and around, above and before him,appearstoonewhohasbeenreconciledtohisGod.Hemayhaveenjoyed nature before, and may have looked with raptadmiration on its smiling landscapes, and swelling seas, andpeaceful lakes; but a new element of joy mingles with histhoughts,when, lookingonall these in the lightwhichreligionshedsonthem,hecansay, 'MyFathermadethemall.'Hemayhave delighted in the exercise of his faculties before, andmayhave felt a conscious elevation when engaged in some loftystudy;butanewelementofjoyisinfusedintohisspirit,when,raising his thoughts from things terrestrial to things celestialanddivine,hecontemplatestheminthelightwhichGodhimselfhasshedupontheminhisWord,andinthedelightfulassurancethat'whatheknowsnotnowheshallknowhereafter.'Andsoheenjoyswhatheneverknewbefore,peaceofconscience,eventhevery peace of God, which passeth all understanding, and theblessedness of him whose iniquity is forgiven, 'whom Godchoosethandmakethtoapproachuntohim;'andfindsthat 'intheverykeepingofhiscommandments,thereisagreatreward,'that'wisdom'swaysarewaysofpleasantness,andallherpathsarepeace.'

8. Heisanewcreature,becausehishabitsaretotallychanged, insofarastheywerepreviouslyinconsistentwiththewillofGod.He leaves the broad way, and walks in the narrow path.Whatever in his previous course of life was at variance withGod'slawisatonceabandoned;whateverdutyhehadformerlyneglected, whether religious, personal, or relative, he nowhonestlyseekstodischarge.Hisownwillisnolongerhisguide,butGod'swill;bythatunerringrulehiswholelife isregulated:'Lord,whatwiltthouhavemetodo?isthelanguageofhisheart.Ifhehadpreviouslybeenintemperate,ordishonest,orprofane,or profligate, inattentive to the Word, and sacraments, andprayer, the change which has been wrought on his spirit willappearinhisalteredhabits;andif,asissometimesthecase,hehadbeenalwaysdecentinhisexternaldeportment,andregular

even inhis religiousobservances,although thechangewillnotbesovisibletohis fellow-men,hewillbeconsciousof it inhisown bosom, inasmuch as he will now be actuated by newmotives, andwill really feel that he is leading a new life; thatwhat was once form has become power; and that 'old thingshavepassedaway,andallthingshavebecomenew.'

9. Heisanewcreature,becausehehasnownewexpectationsandhopes.Hedoes notmerely desire, he also hopes to obtain theunspeakablethingswhichGodhaspreparedforthemthat lovehim.SeeingthatlifeandimmortalityhavebeenbroughttolightintheGospel,andthat,besidesbeingcertifiedasinfalliblytrue,the way to reach them has been revealed, and a graciousinvitationgiventobetakehimselftothatway,andapromiseofallneedfulgracevouchsafed,heconceivesthepossibilityofhisbeingadmitted to theglorywhich remains tobe revealed; andalthoughhishopemayforatimebefeeble,andoftenwell-nighextinguishedbyhisremainingcorruptions,stillitiswithinhim,andifnotsufficientlylivelytoassure,itmaybestrongenoughtosustain him in the posture of waiting patiently for God. Thishopeisananchortohissoul,'bothsureandsteadfast,enteringinto that which is within the vail;' and it is altogether a newthing:theunconvertedsinnermayhavenosenseofdanger,andmaycherishafalsesecurity,buthehasnosuchhope:thisisoneofthefruitsoftheSpirit,for'thefruitoftheSpiritishope.'

10. Heisanewcreature,becausehehasnowanewexperience,andespeciallyanewconflict inhis soul, even that sameconflict towhich the apostle refers in Romans 7, betwixt the law in hismembersandthelawofhismind.Thereisaconflictofwhichanunconvertedmanmaybeconscious;Imeantheconflictbetwixtsin and the conscience; but a new conflict begins when he isborn again, and that is a conflict betwixt sin and thewill. Thedifferencebetwixtthetwoconsistsentirelyinthepositionofthewill. In the former, thewill is on the side of sin, andboth areopposedtotheconscience;intheother,thewillisonthesideofconscience,andbothareopposedtosin.Thismaybesaidtobe

the characteristic difference betwixt the converted and theunconverted;botharesubjecttoaninwardconflict,buttheoneiswillingtosidewithconscience,theotheriswillingtosidewithsin. When the will is made to change its position, when it isbrought off from its alliancewith sin, and ranges itself on thesame side with conscience and God, the great change iswrought;theremaybe,therewillbeaconflictstill;for,'thereisalawinthememberswarringagainstthelawofthemind,'andourwholelifemustbeawarfare;andthisconflictmaybesevere,and arduous, andprotracted, insomuch that often the believermaybereadytoexclaim,'0wretchedmanthatIam!whoshalldeliverme?But the very existence of such a conflict, inwhichtheprevailingbentanddispositionof thewill ison the sideofGodandholiness, isaproofthat 'wehavebeenrenewedintheSpiritofourminds,'andthatGodhasbegunthatgoodworkinuswhichhewillcarryonuntoperfection.

This experience of a spiritual conflict is really one of the newthingswhichbelongtothenewcreature;andIhavethusbrieflyadverted to it, with the view of obviating an injuriousmisapprehension which is too apt to be entertained by thosewho,consideringthedescriptionwhichisheregivenofthenewcreature, inwhom 'old thingshavepassedaway,andall thingshavebecomenew,' and contrasting itwith their ownmanifoldimperfectionsandremainingcorruptions,arereadytoquestionwhether it can be applicable to them. Now you will carefullyobserve,thatwhileitissaidthat'allthingsbecomenew,'itisnotsaidthatanythingisyetmadeperfect;thereisagreatchange,achangesogreatthatitiscalled,andfitlycalled,'anewcreation,'a change in the sinner's state, and views, and affections, anddesires,andenjoyments,andhabits,andhopes,andexperience,suchasGodonlycaneffect,andsuchasmakesthesinneranewman,andto live,as itwere, inanewworld,andto leadanewlife;butnotonlyisthenewcreaturelikeanew-bornchild,weakandfeeble,anddestinedtogrowandgatherstrengthbydegrees;it is also surrounded and closely connectedwith a body of sinanddeath;nay,sinstilldwells,althoughitno longerreigns, in

the believer's heart: it is there, not now as a tyrant, but as atraitor;notasasovereign,butasawatchfulspy;andheiscalledtowatchagainstit,andtoprayagainstit,andtofightagainstit,untiltheLordshallreleasehimfromhiswarfarebycallinghimtohiseverlastingreward.

Themost seriousquestion that anyman canput tohimself is,AmIinChrist?TobeinChrististobesafeinlifeanddeath,intimeandineternity;tobeoutofChrististostandexposedeveryhourtothemostappallingdanger.TobeinChrististobeinahiding-placefromthewind,andacovertfromthetempest;tobeoutofChrististostanddefencelessbeforethatstormwhichwill,ere long,burst forth to consumehis adversaries, and to sweepawayevery refugeof lies; tobe inChrist is tobe reconciled toGod, pardoned and accepted; to be out of Christ is to be atenmitywithGod,guiltyandcondemned;tobeinChrististobeadopted into God's family as children, and if children, thenheirs,heirsofGod,andjointheirswithJesusChrist;tobeoutofChrist is to be aliens from the commonwealth of Israel, andstrangers to the covenants of promise, without Christ, andthereforewithoutGod,andwithouthopeintheworld;tobeinChrist is to be a new creature, renewed, sanctified, andmademeetforglory;tobeoutofChrististobedeadintrespassesandsins,pollutedinourownblood;tobeinChrististobepreparedfordeath,and judgment,andeternity; tobeoutofChrist is tohavenothingbuta certain fearful looking forof judgment andfieryindignation.

Wouldyoucometoasafedecisionastoyourpresentstate,soastobeabletoanswerthequestion,AmIinChristorno?Permitmetosuggestanotherquestion,Areyouanewcreature?'IfanymanbeinChrist,'saystheapostle, 'he isanewcreature;'he isconverted and changed, 'so that old things pass away, and allthingsbecomenew.' It isby faith thatweareunited toChrist;andwherever that faith exists, it works; it works by love, andthereby produces the peaceable fruits of righteousness. Theparticularswhichhavebeen illustratedmayaidyou inarriving

at a safe and satisfactory answer to this inquiry, if, in theexerciseofseriousself-examination,andwithferventprayerforthe guidance of the Spirit, you apply them closely each to hisown soul. Are you conscious of having undergone any suchchange as has been described, any change in your views, anychange in the object of your affections, any change in theprevailing bent of your desires, any change in the sources ofyourmost cherished enjoyments, any change in your outwardhabits or in your inward experience, such as correspondswiththee account given in Scripture of the 'new creation,' or 'thesecond birth? In prosecuting this momentous inquiry, permitmetocautionyouagainstthedangerofeitherrequiringmore,orbeingsatisfiedwithless,thantheBibledeclarestobeimpliedinthisgreatchange.Nothingshortofanewbirth,aradicalheartchange,willsuffice;for'exceptamanbebornagain,andbornoftheSpirit,hecannotseethekingdomofGod;'andthisshouldbea solemn thought to the careless, and to mere nominalChristians, to thosewhoare at ease inZion,having aname tolivewhile they are dead. But on the other hand, in seeking toascertain thestateofyour soul, youmustnot insiston findingmore thanwhat is, in your experienceor character, essentiallyimpliedinconversion,forthusyoumayunwarrantablydepriveyourselvesofthecomfortwhichGodhasprovidedforyouintheWord.

VIII.TheRegenerationofInfants

IT is a doctrine of the Confession of Faith, that 'elect infants, dying in

infancy, are regenerated and saved by Christ through the Spirit, whoworketh when, and where, and how he pleaseth;' and again, 'ThatbaptismisasacramentoftheNewTestament,ordainedbyJesusChrist,notonly for thesolemnadmissionof thepartybaptized into thevisibleChurch,butalsotobeuntohimasignandsealofthecovenantofgrace,ofhisingraftingintoChrist,ofregeneration,ofremissionofsins,andofhisgivingupuntoGodthroughJesusChrist,towalkinnewnessoflife;'that 'notonlythosethatdoactuallyprofess faith inandobedienceuntoChrist, but also the infants of one or both believing parents are to bebaptized;' that 'although it be a great sin to contemn or neglect thisordinance,yetgraceandsalvationarenotsoinseparablyannexeduntoit,asthatnopersoncanberegeneratedorsavedwithoutit,orthatallthatare baptized are undoubtedly regenerated;' and that 'the efficacy ofbaptismisnottiedtothatmomentoftimewhereinitisadministered;yetnotwithstanding,bytherightuseofthisordinance,thegracepromisedisnotonlyoffered,butreallyexhibitedandconferredbytheHolyGhost,tosuch(whetherofageorinfants)asthatgracebelongethunto,accordingto the counsel of God's own will, in his appointed time.' And in theArticlesoftheChurchofEnglandweread,'Baptismisnotonlyasignofprofessionandmarkofdifference,wherebyChristianmenarediscernedfromothersthatbenotchristened;butitisalsoasignofregenerationornew birth, whereby, as by an instrument, they that receive baptismrightlyaregraftedintotheChurch,thepromisesofforgivenessofsin,andof our adoption to be the sons of God by the Holy Ghost, are visiblysigned and sealed, faith is confirmed, andgrace increased by virtue ofprayeruntoGod.'And'thebaptismofyoung-childrenisinanywisetoberetainedintheChurch,asmostagreeablewiththeinstitutionofChrist.'

SuchisthedoctrineoftheChurchesofEnglandandScotland,andindeedoftheReformedChurchesgenerally,0onthesubjectofregenerationinthe case of infants. The importance of the subject is apparent at once,whenwe reflect that one-half of all the children that are born into theworlddieinearly life,andbeforetheyhavereachedthefullstandingofmembers in the Christian Church.No reflectingmind can contemplatethis fact without being prompted to inquire, whether any, and whatprovisionhasbeenmadeforthespirituallifeandeternalwelfareofthesechildren, andwithout being impressed by the vast interests which that

question involves. And its importance is not diminished, but ratherenhanced,bytheerrors,bothdoctrinalandpractical,whichprevail toalamentableextentonthissubjectatthepresentday.

Itisevident,thatifanyprovisionhasbeenmadeforthespiritualwelfareofinfants,andifthatprovisionbeincludedinthecovenantofgrace,theymust be dealt with substantially on the same principles which areapplicabletoothersinners,andyetthereisapeculiarityinthecasewhichrendersitworthyofdistinctconsideration.Letusreviewthepointsbothof resemblance and of diversity betwixt the two. They resemble eachother, inthatchildrenaswellasadultsare fallen,guilty,anddepraved.This is expresslydeclaredbyourLord,whenhe affirms, 'Thatwhich isbornofthefleshisflesh;'byDavid,whenheconfesses, 'Iwasshapenininiquity,and insindidmymotherconceiveme;'byPaulalso,whenhesays, 'Byonemansin entered into theworld, anddeath by sin; and sodeathpasseduponallmen,forthatallhavesinned.''Deathreignedevenover them that had not sinned after the similitude of Adam'stransgression;' and it is significantly implied in the ordinances ofcircumcision and baptism, for why were children circumcised on theeighthday,intokenoftheirspiritualseparationfromthecorruptmass,ifthey needed no separation? andwhy are children baptized, in token oftheir spiritual cleansing, if they be not naturally defiled? If childrenresemble adults in respect of that natural corruption, fromwhich, as apolluted fountain, all actual sin proceeds, then are they also placed insucharelationtoGod,andsosubjectedtohiscurse,astostandinneedofsalvation.Anotherpointofresemblancebetwixtthetwocasesconsistsin theonenessof the salvationwhich is common toboth; theymustbesaved substantially in the same way, there being one only method ofsalvationforallsinners;theymustbesavedaccordingtothetermsofthecovenant of grace, through the redemption of Christ, and theregenerationoftheHolyGhost.It isequallytrueofyoungandold, that'there isnoothernamegivenunderheavenwhereby theycanbesaved,butthenameofJesus;'andthat'exceptamanbebornagain,hecannotseethekingdomofGod.'ThisalsoisexpresslydeclaredinthedoctrineofScripture,andissignificantlyintimatedintheordinancesoftheChurch,forwhenachildisbaptized,itis'baptizedinthenameoftheFather,andoftheSon,andoftheHolyGhost;it isbaptisedinto0thenameofeach

personintheGodhead,andnotsimplyastheyaredistinctsubsistencesin the undivided Trinity, but as they are officially concerned in therecoveryoflostsouls;inotherwords,itisbaptizedintothenameof'GodinChrist,'theFather,theSaviour,theSanctifier.Andthusissignificantlyrepresented tous the identityof that salvationwhich is common to theinfantandtheadultmembersofhisspiritualChurch.

But, on the other hand, there is a marked peculiarity in the case ofinfants, and a difference betwixt their case and that of adults, whichcannot be overlooked. For not only is there, in the case of infants, noactualsin,suchashasbeencontractedbyeveryonewhohasreachedtheageofdistinctpersonalresponsibility,butthereisatfirstnocapacityofthoughtorunderstanding,suchascouldrenderthemfitsubjectsfortheoperationofthattruthwhichis,inthecaseofadults,theinstrumentbywhichtheSpiritofGodcarriesonhisworkintheheart;andhencesome,supposingtheSpirit'sgracetobeinseparablyconnectedwiththebeliefofthe truth, have been led to question whether infants be capable ofregenerationatall;whileothershavebeencontenttoleavethemtoGod'sgeneral mercy, perhaps with an unavowed, and, it may be, anunconsciousfeeling,thatitwouldbeunjustinhimtocastthemoff.Butthisisnopropersubjectforindifference:itinvolvesthequestionoftheirsalvation;forifsavedatall,theymustbebornagain;andunlesstheybecapableof theSpirit's grace, theyare incapableof theGospel salvation.And seeing that they are not yet capable of forming a correctapprehensionofthetruth,norofbeingenlightenedandsanctifiedbyitsinstrumentality, as adults are, it becomes us to inquire,with reverenceindeed,anddeephumility,butstillwiththatardentandtender interestwhich natural affection itself might prompt, whether they be, in anysense, capableof theSpirit's grace, andadmissible into thekingdomofGod?

1. Thatchildren,howeveryoung,eveninfantsintheirmothers'arms,are fit and capable subjects of divine grace,may be evinced byvarious considerations. Several of these considerations afford apresumptioninfavouroftheexpectationthatsomeprovisionwouldbemadeintheschemeofgraceontheirbehalf;whileothersofthemaffordapositiveproofthatsuchaprovisionexists,and isavailable

fortheirbenefit.

The presumptive proofs are such as these. When we examine theconstitutionofthehumanrace,wefindthatitdiffersmateriallyfromthat of the angelic race, of whom it is written, 'that they neithermarry, nor are given in marriage,' each of these being createddistinctly, and standing on his own personal and independentresponsibility from first to last; whereas in the case of men, thefamily institute has been adopted, in virtue of which every humanbeingcomesintotheworldcloselyconnectedwithothers,liabletobeaffectedforgoodorevilbytheinfluenceoftheiropinionsandhabits,andleft,duringtheyearsofinfancy,asintrustintheirhands.Heisnot,inthefirstinstance,independent,norabletothinkortoactforhimself, but grows up gradually into a state of personalresponsibility.Nowtothis,whichistheactualconstitutionofhumannature,theschemeofrevealedtruthadaptsitself.ItrevealsGodnotmerely as theGod of individuals, but as the 'God of families,' 'theGod of ages and generations,' and in all his dealingswithmen, ashaving respect to thehereditaryconstitutionwhichhehas given tothe human race, 'visiting the iniquities of the fathers upon thechildren,untothethirdandfourthgenerationofthemthathatehim,andshowingmercyuntothousandsofthemthatlovehimandkeephis commandments.' Distinct from this family institute, yetadmirably adapted to it, as the scheme of revelation is in all otherrespects to the constitution and course of nature, is the federalsystem,by whichmen are placed under Adam as the head of thelegal,andunderChristas theheadof theevangelicaldispensation;so that, as from the one they inherit the fruits of revolt, from theother they receive the fruits of redemption. Now, as God hasconstituted twodistinctheads, the first and the secondAdam, andas,infact,childrenarefoundtobeincludedalongwiththeirparentsin theone,andshare, inconsequence, in theruinous effects of thefall, a strong presumption arises hence, that children may beincludedalsoalongwiththeirparentsintheother,and'soincludedastoshareintheblessedeffectsoftheredemption.Andastotheirbeingincapableattheirtenderyears,andwhiletheirmindsareyetimmature, of any participation of the divine nature which is

impartedbytheSpirit,surelyitcannotbethoughtthattheyarelesscapable of this than they were of being infected by the virus oforiginalsin.

Theseare presumptions, I admit, and nothingmore; but theymayhave their use in clearing away those unfounded and injuriousprejudiceswithwhich toomanycome to the studyof thequestion,andinpreparingthemforgivingtoitadispassionateandimpartialconsideration.And if they be sufficient for this end, they serve thechiefpurposeforwhichtheyareadduced,whilethepositiveproofonthesubjectwillbefoundtoaffordampleevidenceforaffirming,thatintheactualschemeofgraceprovisionhasbeenmadeforthecaseofinfants, and that they are fit and capable subjects of the Gospelsalvation.

Thatproofconsistschiefly

a)inexpressdoctrinalstatementsonthesubject;b)inrecordedinstancesofsanctifiedinfancy;c)intheanalogyofthetypicaldispensation;andd) in the ordinance of baptism, as applicable to infants in theChristianChurch.

Oftheexpressdoctrinalstatementsonthissubject,Ishallonlyselectone, which being accompanied with a most significant action,performedbyChristhimselfon little children, appears tome tobesufficientof itself todetermine,not thequestionof infantbaptism,but the prior andmore important question of their interest in thekingdomofGod.We read (Luke 18:15)that 'theybroughtunto himalso infants, that he would touch them,' or, as it is in the parallelpassageofanotherGospel,'thathewouldputhishandsonthemandpray;' butwhen his disciples saw it, they rebuked them.But Jesuscalled them(the infants0),andsaid, 'Suffer little children tocomeuntome,andforbidthemnot,forofsuchisthekingdomofheaven.'It isadded(Mark10:16),'Andhe took themup inhisarms,puthishandsupon them, and blessed them.'Now, be it remembered thatthese words were uttered, and this act was done, not as a mere

expression of personal tenderness, such as every benevolent mindmust feel towards these helpless, and, just because they werehelpless, these most interesting children; the words were uttered,andtheactwasdone,byhiminhisofficialcharacterasRedeemer,and in the exercise of his public ministry as the Prophet of theChurch;andwhiletheformerdeclarethatofsuch(ofsuchinpointofageaswellasofdisposition)isthekingdomofGod,thatis,hisownchurch, whether on earth or in heaven, is in a great measurecomposed,thelatter(Imeanhisactwhenheputhishandsonthem,and blessed them) implies that they are the objects of a Saviour'slove,andcapableofreceivingaSaviour'sblessing;nay,thattheyarefitsubjectsoftheSpirit'sgrace,fortheimpositionorthelayingonofhandswastheusualsignbywhichthecommunicationof theSpiritwasshadowedforth.Andcanwedoubt,then,thatinfants,howeveryoung, who are fallen in Adam,may be saved by Christ?How hisblessingoperatedweknownot;butisthereanyparentwhosemindissosceptical,orhisheartsocold,astoimaginethattheputtingonoftheSaviour'shands,andthepronouncingofthatblessingontheselittlechildren,couldhavenoefficacy,orthatitwasanidleceremony,amereemptyform?

Of the recorded instances of infants who were the subjects of theSpirit'sgrace,Imightmention,firstofall,'theHolyChild,'theinfantJesushimself,whosebodywasprepared,andhishumansoul filledwiththeHolyGhost,soastobewholly'withoutsin;'butasthisisapeculiar and unparalleled instance, seeing that he descended notfromAdambyordinarygeneration,butwasconceivedofavirginbythepoweroftheHolyGhost,Ishallnotdwelluponithere,althoughit is fraught with profound instruction to all, 0but shall select thecase of his illustrious forerunner, ofwhom it was predicted by theangel, that 'he should be filledwith theHoly Ghost even from hismother'swomb;'andthecaseofJeremiahundertheOldTestament,ofwhomitiswritten,'BeforeIformedtheeinthebellyIknewthee,andbeforethoucamestforthoutofthewombIsanctifiedthee;andIordainedtheeaprophetuntothenations.'

Theanalogyof the typicaldispensationaffordsanotherproof.The

ordinance of circumcision, which was given to Abraham, andcontinuedunderMosesandtheprophets,wasinitself,consideredasasacramentofthatdispensationoftheschemeofgrace,anevidencethatthechildrenofbelievershadthenaninterestinGod'scovenant;foritwasappointedtobeobservedontheeighthday,anditwastoAbrahamandhisseeda'sealoftherighteousnesswhichisoffaith.'But when that dispensation is regarded in its typical aspect, asdesigned to prefigure or foreshadow the better things which werestill inreserve for theChurchunder 'theministrationof theSpirit,'theargumentissostrongastobealtogetherirresistibleinfavouroftheinterestofinfantsintheschemeofgraceandredemption.

And, finally, theproof is completedby theordinanceofbaptism intheChristianChurch, if that ordinance be applicable to children; Isay,ifitbeapplicabletochildren;fortherearesomewhodenythatitoughttobeadministeredtothem,andtosuchtheargumentderivedfromtheriteofbaptism, infavourof the interestofchildrenintheprovisionsandpromisesofthecovenantofgrace,willappeartohaveno force or validity, until it is first proved that the ordinance wasintendedforthem.Ontheproofofthisitisnotmypresentpurposetoenter;0wecanforegotheuseofthisproofwhenspeakingtothosewhoobjectonthisground,seeingthatthe interestof infants inthecovenant of grace is established on other and independentconsiderations; and instead of arguing from the institution ofbaptism to the interest of children in the covenant, Iwould ratherarguefromthelattertotheformer,andseektoimpresstheirminds,in the first instance, with the precious truth that infants have aninterestinthecovenant,andthattheyarefitandcapablesubjectsofdivinegrace;whenceitwouldnaturallyfollowthattheyarecapablealsoofreceivingthesignandseal,andoughttoreceiveit,iftherebethe slightest reason tobelieve that theyhavenotbeenexcludedbydivineauthorityfromallparticipationinthatholyordinance.

Onthesegrounds,Ithinkitmustbeevidentthatinfantchildrenarefitandcapablesubjectsofdivinegrace,andthattheyareincludedinthecovenantofredemption.Itmaybedifficultforustounderstandinwhatway theSpirit ofGod operates on theirminds, or through

what medium they obtain a participation of the blessings ofsalvation,whicharesaidtobe'byfaith.'Theregenerationofinfantsmay be ascribed to a direct operation of theSpirit on theirminds,and in this respect may be said to resemble what is supposed bysome tobe inevery case theprimary influenceof theSpirit,underwhichthesoulispassive,andbywhich,withouttheinterventionofanyinstrumentality,heeffectsapermanentchange,'predisposingittoreceive,andlove,andobeythetruth.'Bythisdirectoperationhemay implant that principle of grace which is the germ of the newcreature, that incorruptible seed, which may lie long under thefurrow,butwillsoonerorlaterspringup,andproducethepeaceablefruits of righteousness.Our older divineswerewont to distinguishbetweentheprincipleorhabitofgrace,andtheexerciseofgrace,0andtomaintainthattheprinciplemightexistinchildrenwhowereasyetincapableoftheexercise,andthatgraceinsuchwasrealandsaving. 0 Itmay be generally connected, too, with the faith of theparent,inwhom,duringtheperiodofnonage,theinfantisfederallyincluded. 0 But is sufficient to say, in the language of theWestminster Confession, that 'they are regenerated and saved byChristthroughtheSpirit,whoworkethwhen,andwhere,andhowhepleaseth,'-for'thewindblowethwhereitlisteth,andthoucanstnottellwhence it cometh, andwhither it goeth: so is every one that isborn of the Spirit.' And to himwho objects to the regeneration ofinfantsonthegroundofitsmysteriousness,maywenotsaythatthenatural birth of a child is full of mystery: 'I am fearfully andwonderfully made: marvellous are thy works, and that my soulknowethrightwell.MysubstancewasnothidfromtheewhenIwasmade in secret, and curiously wrought in the lowest parts of theearth.Thineeyesdidseemysubstance,yetbeing imperfect;andinthybookallmymemberswerewritten,which in continuancewerefashioned,whenasyettherewasnoneofthem;'andinthepreacher'swords, 'As thouknowestnotwhat is thewayof theSpirit,norhowthebonesdogrowinthewombofherthatiswithchild,evensothouknowestnottheworksofGodwhomakethall.'

Butthere is another explanation of the subjectwhichhas obtainedextensivecurrency;Irefertothedoctrineofbaptismalregeneration.

Ifbaptismbedesigned,aswehavenodoubt it is, forthebenefitofinfantchildren,ithasappearedtomanythatthispreciousordinanceaffordsthereadiestexplanationofthemeansbywhichtheSpiritofgraceexecuteshisgraciouswork,byimpartingtothemthegermofanewspirituallife,andengraftingthemintotheChurchofChrist.Onnosubject is itmorenecessary to speakwith caution, and to thinkwithaccuracy,especiallyinthepresentday,whenthemostoppositeerrorsarecurrentrespectingit;somerepresentingbaptismasamereceremony, a naked sign, or an empty form; while others arestrenuouslycontendingthatineverycaseinwhichitisadministered,itnecessarilyimpliesregeneration,andthatnootherregenerationisto be looked for. The language of the Westminster Confession isequally opposed to each of these pernicious errors; and while itunfoldsthespiritualimportofbaptisminallitsfullness,bytheuseofscripturalterms,whichmayalmostseematfirstsighttoimplyallthattheadvocatesforbaptismalregenerationcontendfor,itsinglesoutwiththestrictestdiscrimination,andcondemnswiththeutmostexplicitness,thegroundlessopinionswhichhavebeenmixedupwiththatdoctrine, soasatonce to confirm the truth and to correct theerror.

LetusbrieflyunfoldthedoctrineoftheConfessiononthissubject.

2. It proceeds on the supposition that children are fit and capablesubjects of divine grace, and that they have an interest in thecovenantprior to theirbaptism.Theydonotacquirean interest inthecovenantbybeingbaptised;theyarebaptisedbecausetheyhaveaninterestinthecovenant.Thisdistinctionisofgreatpracticalvalueinmanypointsofview;itutterlysubvertsthedoctrine,thatnoneareregeneratedwhohavenotbeenbaptised,andthusservestocomfortthe heart of many a bereaved parent, whose child may have diedbeforethatsacredritecouldbeadministered,andenablesustosaywiththeutmostfreedom,thatwhilewecontendforinfantbaptism,we are under no necessity of unchristianising the children of ourBaptistbrethren,whofromconscientiousconvictionrefrainfromtheuse of that ordinance. It will be found also to throw considerablelight on the proper nature and use of baptism itself. Now that an

interestinthecovenantofgraceispresupposedinbaptismmustbeevidenttoeveryonewhoinquiresintothegroundofhiswarranttoapplyforthatordinanceonbehalfofhischildren,asyetunbaptised.Abrahamhadfirstaninterestinthecovenant,andthencircumcisionwasaddedasasignandsealofhisinterestinit;foritwas'thesealofthe righteousness of faithwhich he had, being yet uncircumcised;'and so, in like manner, the children of believing parents have aninterest in the covenant, and they receive baptism as the sign andseal of that interest which they had, being yet unbaptised.' Theirpriorinterestinthecovenantliesinthetermsofthepromise,-'thepromisewhichisuntousandtoourchildren'-'IwillbeaGoduntothee, and to thy seed after thee,' and depends on the relation inwhichtheystandtobelievingparents;for ifeitherfatherormotherbeabeliever,thechildrenarerecognisedashavingatitletobaptism,and that, too,byvirtueof theirhavingan interest in the covenant,accordingtotheexpressivewordsoftheapostle(1Corinthians7:14):'For the unbelieving husband is sanctified by the wife, and theunbelievingwifeissanctifiedbythehusband;elsewereyourchildrenunclean,butnoware theyholy.'For 'if the rootbeholy, soare thebranches.'(Romans2:16).

3. The children of believing parents having a prior interest in thecovenant,receivebaptismasasignandsealoftheirengraftingintoChrist, - of regeneration, of remission of sins, and of theirengagementtobetheLord's.Thatallthisisincludedinthatsacredordinancewillbe evident, ifwe simply readover thosepassagesofScripturewhichhaveanexpressbearingonthedoctrineofbaptism:'KnowyenotthatsomanyofusaswerebaptisedintoJesusChristwerebaptised intohisdeath?Thereforeweareburiedwithhimbybaptismintodeath:that likeasChristwasraisedupfromthedeadbythegloryoftheFather,evensowealsoshouldwalkinnewnessoflife.' (Romans6:3). 'In thedaysofNoah,eight soulsweresavedbywater.Thelikefigurewhereuntoevenbaptismdothalsonowsaveus(not the putting away of the filth of the flesh, but the answer of agoodconsciencetowardGod.')(1Peter3:20,21)'ByoneSpiritareweallbaptisedintoonebody,whetherwebeJewsorGentiles,whetherwebebondorfree;andhavebeenallmadetodrinkintooneSpirit.'

(1 Corinthians 12:13). 'In whom also ye are circumcised with thecircumcisionmadewithouthands,inputtingoffthebodyofthesinsof the flesh by the circumcision of Christ: buried with him inbaptism,whereinalsoyearerisenwithhimthroughthefaithoftheoperationofGod,whohath raisedhim from thedead.' (Colossians2:11,12).'ThenPetersaiduntothem,Repent,andbebaptisedeveryoneofyouinthenameofJesusChristfortheremissionofsins,andye shall receive thegift of theHolyGhost.For thepromise isuntoyou,andtoyourchildren,andtoallthatareafaroff,evenasmanyasthe Lord our God shall call.' (Acts 2:38, 39). These passages aresufficient to show that there is a profound significancy inbaptism;and that it is neither a naked sign nor an empty form, but a truesacrament, and real channel of grace. And in interpreting thissymbolical institution,wearefreetopresentit inall thefullnessofitsmeaningtothefaithofthechurch,andtoshowwhatefficacyisinitwhen it ismadeeffectual.But youwill observe that theapostles,whenthey used these expressions,were speaking of baptizedmen,who had been admitted into theChurch on the profession of theirfaith in Christ, and that they thus spoke of the efficacy of theirbaptismon the supposition that their profession had been sincere,andthat their faithwasreal. Insuchacase, there canbenodoubtthat baptismwas both a sign and a seal of saving grace, anymorethanthat,ifsuchpersonshaddiedaftertheirconversion,andbeforetheir baptism, they would have entered into glory, like the poorunbaptised malefactor on the cross. But having been spared toreceivethatexternalsignandsealofthecovenant,theapostlereferstoitasthetokenandpledgeoftheirsalvation.Andso,hadhespokenofthechildrenof thesesamemen,butstillon thesuppositionthatthe parents were true believers, he would have used the samelanguage in regard to them, seeing that the children are includedwith, or rather in, their parents, in the provisions and promises ofthecovenant,andhadaninterestinit,beingyetunbaptised.

Viewed in this light, the ordinance of baptism is fraught with therichest instruction and encouragement. It embodies all thefundamentalprinciplesoftheGospel,andexhibitseverytruththatisnecessary to salvation. Inbaptism, thenameof eachperson in the

Trinityispronouncedoverus,notmerelytomarkthedistinctionofthesepersons,buttointimatetheirharmoniousco-operationintheschemeofgrace,andtheofficialrelationinwhichtheystandtousinthecovenantofredemption.Wearebaptisedintothenameofeach,intothenameoftheFather,asourFather,intothenameoftheSon,asourSaviour,intothenameoftheHolyGhost,asourSanctifier;wearewashed, and thereby declared to be naturally unclean; we arewashedwithwater,asasignofthebloodofChrist,whichcleansethaway the guilt of sin, and as a sign also of 'the washing ofregenerationand the renewing of theHolyGhost;' and therebyweare taught at once the possibility of God's entering into covenantwithanuncleanthing,andthemeansbywhichitsuncleannessmaybetakenaway.Andwhenachildisthusbaptisedonthestrengthofaparent's faith, we see the federal principle, which pervades theschemeofgraceaswellasthecovenantofworks,andtheparent isimpressively remindedofhis responsibility, asbeinganswerable toGod for his child, at least during its infancy or nonage. Whether,therefore,weconsiderbaptismasasignofgrace,orasasealofthecovenant, or as a visiblewitness for the truth, or as an intelligiblesymbolofspiritualblessings,itisfraughtwithprofoundinstruction;andnot less fraughtwith encouragement to faith, since it is a truesignanda real seal,andought toberegardedbyeveryparentasapledgeofhischild'sinterestinthecovenantofgrace,andasamotiveand stimulus to hope, and pray, and labour for its everlastingsalvation.

Inwhatrespectsdoesthisviewofthenatureandefficacyofbaptismdifferfromthedoctrineofbaptismalregeneration,asitistaughtsogenerallyinmoderntimes?Itmayseem,atfirstsight,todifferfromitchieflyintworespects.Thelatterdoctrineisunderstoodtomean,thateveryoneisregeneratedwhoisregularlybaptised,andthatnoone is regenerated who is not baptised. The WestminsterConfession,whileitunfoldsthedoctrineofbaptisminallitsfullness,carefullyguardsagainsttheseinferencesfromit;anddeclares, 'thatalthough itbeagreat sin tocontemnorneglect thisordinance,yetgraceandsalvationarenotso inseparablyannexedto it,as thatnoperson can be regenerated or savedwithout it, or thatall that are

baptisedareundoubtedlyregenerated.'ButIapprehendthatthereisafarmoreimportantdifferencebetwixtthetwosystemsofdoctrine:the one represents regeneration as an inward spiritual change,wrought in themind and heart by the power of the Spirit of God;while the other speaks of it as amere external or relative change,whichhasnonecessaryandnouniformconnectionwithanydegreeofspiritualrenovation.0Thelattersystemspeaksofeverybaptisedpersonasregenerated,whileitadmitsthatmanyofthemmaybeandare unrenewed. Did the question relate only to the right use of aterm,ortoadistinctionbetwixtonetermandanother,itmightbeoflittleconsequenceinmostcases,thoughnotinthis,wherethesenseattachedtoregenerationwouldgofartonullifytheimportofmanyprecious texts of Scripture; but the evil is greatly increased when,having attached thismeaning to the term, it is contended that noother regeneration is to be sought or hoped for, 0 and that all arealikeregenerated,whetherelectornon-elect,andwhetherultimatelythey be saved or lost. Considered in this light, our divines havegenerally opposed the doctrine of baptismal regeneration.'Regenerationdoesnotconsist,'saysOwen,'inaparticipationoftheordinanceofbaptism,andaprofessionofthedoctrineofrepentance.This is all that some will allow unto it, to the utter rejection andoverthrowof thegraceofourLordJesusChrist.For thedispute inthismatterisnotwhethertheordinancesoftheGospel,asbaptism,'doreallycommunicate internal graceunto them that are, as to theoutward manner of their administration, duly made partakers ofthem, whether ex opere operato, as the Papists speak, or as thefederalmeans of the conveyance and communication of that gracewhichtheybetokenandarethepledgesof;butwhethertheoutwardsusceptionof theordinance, joinedwithaprofessionof repentancein them that are adult, be not the whole of what is calledregeneration? The vanity of this presumptuous folly, destructive ofall the grace of the Gospel, invented to countenance men in theirsins,and tohide from them thenecessityofbeingbornagain, andthereinoflivinguntoGod,willbelaidopeninourdeclarationofthework itself.' 0 'The error of baptismal regeneration,' says Irving,whoseideasofthespiritualimportofbaptismweresufficientlyhigh,'consisteth not in holding that the true children of God are

regenerated at their baptism, and from thence should date theiradmissionintothehouseholdoffaith,-which,withallmyorthodoxfathers in theChurch, I hold to be the only true doctrine, - but inholding that every person who is baptised doth virtually therebybecomeregenerate,andpossessedwiththeHolySpirit;or,tospeakthe language of theologians, that the inward grace is so connectedwith,orboundto,theoutwardordinance, thatwhosoeverreceiveththe one doth necessarily become partaker of the other. This is anerrorofthemosthideouskind,bringinginjustificationbyworks,orrather by ceremonies, destroying the election of the Father, thesalvationoftheSon,andthesanctificationoftheHolyGhost,-andexaltingthepriestandtheceremonyintotheplaceoftheTrinity.'0Andthe judiciousScott sumsup thereceiveddoctrine in these fivepropositions:-

a)Baptismistrulythesacramentalsignandsealofregeneration,ascircumcision was under the Old Testament, and not regenerationitself,norinseparablyconnectedwithit.

b) Adults, sincerely professing repentance and faith, are alreadyregenerate, and in baptism receive the sign and seal of therighteousnessoffaithwhichtheyhad,yetbeingunbaptised.

c)Theevent,astoeachbaptisedinfant,mustdeterminewhether itwas,orwasnot,regeneratedinbaptism.

d) Baptism is not universally and indispensably necessary tosalvation,butregenerationis.

e) Ungodly and wicked persons, who have been baptised, needregeneration,evenasallwickedIsraelitesneededthecircumcisionoftheheart,andtheJews,inourLord'sdays,neededregeneration.'0

Butwhileweguardagainstextremeopinionsontheonehand, it isequally necessary to guard against extreme opinions on the other;andthereisreasontofear,thatifbysometheefficacyofbaptismisunduly magnified, it is by many more unduly depreciated, or

altogetherdisbelieved.WehaveseenthatchildrenarefitandcapablesubjectsoftheSpirit'sgrace,andthattheordinanceofbaptismisasignandsealof'engraftingintoChrist.'Inthecaseofanadult,wherethere isno faith, it isdevoidof efficacy; and in the caseof a child,where there is no faith on the part of the parent, through whomalone the child has a claim to this ordinance, it may be equallyineffectual;but this hinders not that in either instance itmaybe areal channel, as well as a visible symbol of grace, where faith isexercised in thecovenantpromise.AndIcannothelpthinkingthattheadministrationofbaptismtoaninfantchildisfraughtwithrichencouragement to theparent,andwithprofound instruction to thechildhimselfwhenhearrivesatariperage;forinbaptismthereis,asitwere,avisibleapplicationmadetothatchildindividuallyofthesignandsealofall thegracewhich thecovenant contains, suchanapplication as gives a special and personal direction to all theinvitations, and calls, and promises of the Gospel; and it is alikefittedtonourishthefaithandhopeoftheparent,andtocallforth,ata laterperiod, the grateful acknowledgments of his offspring, or toimpress themwith a very solemn sense of the responsibility underwhichtheylie.AndalthoughIcannotagreewiththosewhoseemtoarguethattherewouldbenogroundforChristianeducation,unlessregenerationwereincludedinbaptism,0yetitseemsveryclearthateducation may be stimulated, and conducted too, on a betterprinciple, by reason of the truths which baptism unquestionablyimplies. The parents knowing that, on the ground of his faith, hischildrenaredeclaredtobe'holy,'and,assuch,havebeenadmittedtotheprivilegeofbaptism,shouldfeelthatheistherebyencouragedtoregardthemasfitandcapablesubjectsof theSpirit'sgrace,andashaving such an interest in all the privileges and promises of thatcovenantasaffordsamplewarrantfortheexerciseoffaith,andhope,andprayer;andthechildren,astheygrowup,shouldbefrequentlyreminded that theywerededicated toGod, that theywerebaptisedintothenameoftheFather,andoftheSon,andoftheHolyGhost,andtheyreceivedbaptismasaprivilegeforwhichtheymustgiveinanaccount.Andwhen,atanytime,inafter-life,theyhaveanydoubtas to their interest in the covenant, they may look back to thepersonal application of the seal of the covenant to themselves

individually,while as yet theywere unconscious infants, and drawfromitapreciousassuranceoftheperfectfreenessoftheGospel.Tobelievingparents,again,whohavelosttheirchildrenininfancy,thetruths,whichhavebeenillustrated,arefittedtoimpartaconsolationsuchastheworldcanneithergivenortakeaway.

We have purposely reserved the case of infants for distinctconsideration.Tosomeitmayappearthatitwouldhavebeenamorenaturalcoursetoconsidertheeffectofbaptisminthefirstinstance,andthereaftertodevelop thecourseof theSpirit'soperation,whenchildrengrowuptoacapacity forknowingandbelieving the truth.But as thework of the Spirit is spokenof in Scripture chieflywithreferencetoadultpersons,andasintheircaseonlycanwetraceitinits visible manifestations and actual fruits, we have drawn ourillustrations fromtheirexperience.And itdeserves toberemarked,that even those who hold the highest views of baptismalregeneration, should not on that account object to a detailedillustration of His subsequent operations on the mind and heart,since they admit thatwhatever gracemay be imparted at baptism,theremustbeaninternalandspiritualchangeofmindandheart,achangewroughtby theagencyof theSpiritandthe instrumentalityofthetruthinriperyears,beforeanymancanenterthekingdomofGod.

PARTII:ILLUSTRATIVECASES

I.ThePhilippianGaoler:Acts16.19-34

THEnatureofasinner'sconversiontoGodis illustratedinScriptureinvariousways.Sometimesinthewayofdoctrinalstatement;aswhenitisrepresentedingeneraltermsasachangeofmindandheart,wroughtbytheSpiritofGodapplyingthetruthsofhisWord,wherebythesinner isled to turn from sin unto God; sometimes by the use of figurative ormetaphorical expressions descriptive of the various aspects in which itmaybeviewed;aswhenitisdenominatedaresurrection,anewbirth,anenlightening, a transformation, a renewing, a cleansing, a cure, anawakening of the soul sometimes by the help of parables, or storiesderivedfromordinary life,andemployed to illustrate spiritual truth;aswhentheapostasy,andruin,andwretchednessof thenaturalman,andthe commencement,progress, andconsummationof his conversion arerepresentedinthehistoryoftheProdigalSon;and,lastly,bytheaccountof many instances of genuine conversion which the Spirit of God hasrecorded in the Word, and which afford a practical illustration of thetruth,suchasisadmirablyfittedatoncetoawakenourinterest in it, toimpartaclearideaofitsnature,andtoimpressourmindswithasenseofitsreality,asmatterofpersonalexperience.

Iproposetoconsidersomeof thesescripturalcasesofconversion,suchas thatof thePhilippianGaoler, theEthiopianTreasurer,Cornelius theRomanCenturion,SaulthePersecutor,LydiaofThyatira,theMalefactoron the Cross, and the three thousand on the day of Pentecost, viewingthemassomanyillustrativespecimensofthatgreatchangewhichmustbewroughtonourselvesindividually,ifwewouldenterintothekingdomofGod.AndIdotheratherprefersuchcasesofconversionasaretobefoundinScripture,beforeallothersthathavebeenreportedinthediariesofprivateChristiansorthemorerecenthistoryoftheChurch,0because,beingrecordedbytheSpiritofGod,theyareofstandardauthority,andexhibit the truthwithout any admixture of error or enthusiasm, but inconnectionwiththepersonalhistoryandactualexperienceofindividuals

ofvariousviews,anddispositions,andhabits,soastoenableusatoncetodiscover,byasimplecomparison,whatwascommontoall,andwhatisessentialineverycaseofconversion,andtoseparatefromeachthemerecircumstantialaccompaniments.Andinreviewingthesecases,Itrustweshall be impressedwith a solemn sense of the greatness of conversion,whenwereflectthatGodhimselfhasnotdeemeditunworthyofhisowninfinitemindtomarkandtorecordinhisWordthecommencement,andprogress,andcompletionofthischangeinthebosomsofindividualmenandwomen;themerefactthatsuchcasesarerecordedbeingasufficientproof at once thatGod regards the conversion of a soul with profoundinterest,andthatas'thereisjoyinheavenamongtheangelsofGodwhenone sinner repenteth,' so the Holy Spirit is near him, watching hisprogress,aidinghisefforts,andrejoicinginhissuccess.

The first case, which I select, is that of the Philippian Gaoler, whichaffordsaninterestingandinstructiveexampleofrealconversiontoGod.Andinillustratingthewordsinwhichitisrecorded,Ishall,1stConsiderwhat is said of the state of his mind before his conversion; 2nd Thecircumstances which accompanied, and themeans which effected, thisgreat change; and, 3rd The true nature of it, or wherein it properlyconsisted,andthepracticalresultswhichfollowedit.

1. Inrespecttothestateofhismindbeforethetimeofhisconversion,youwillobserve,onacarefulreviewofthenarrative,thattherearetwodistinctdescriptionsof it, or ratherhewas successively in twodifferent states of mind, first, as a careless sinner, and then as aconvincedsinner,beforehebecameaconvertedman.

Itisevidentthat,downtothetimewhentheearthquakeoccurred,hehadbeenacareless,unregenerate,worldlyman.Thisappears,notsomuch fromhishaving imprisoned theapostlesandmade their feetfast in the stocks, for thatmight be thought to be his duty in thesubordinate situation which he filled; and the guilt of persecutionproperlyrestedonthepeoplewhoaccused,andthemagistrateswhocondemnedthem,ofwhomitissaidthat(verse19)whenthemastersof the damsel,who had been possessedwith a spirit of divination,and who had been miraculously cured, - when they 'saw that the

hopeof theirgainswasgone, theycaughtPaulandSilas,anddrewthemintothemarket-placeuntotherulers,andbroughtthemtothemagistrates,saying,Thesemen,beingJews,doexceedingly troubleour city, and teach customswhich are not lawful for us to receive,neither to observe, being Romans. And the multitude rose uptogetheragainstthem;andthemagistratesrentofftheirclothes,andcommanded to beat them. And when they had laid many stripesuponthem, theycast themintoprison,charging thegaoler tokeepthemsafely:who,havingreceived sucha charge, thrust them intotheinnerprison,andmadetheirfeetfastinthestocks.'Theguiltofthispersecutionrestedmainlyonthemagistratesandthemultitude,andthegaolerwasnofartherresponsibleforitthanashewastheiragentincarryingiton;butthathewasacarelesssinnerappearswithconclusive evidence from his conduct afterwards, when (verse 26)'suddenly therewas a great earthquake, so that the foundations oftheprisonwereshaken;andimmediatelyallthedoorswereopened,and every one's bands were loosed. And the keeper of the prison,awakingoutofhissleep,andseeingtheprisondoorsopen,hedrewout his sword and would have killed himself, supposing that theprisoners had been fled.' We have here a lively delineation of aworldly,careless,godlessman,distractedanddriventodesperationby a sudden and unexpected temporal calamity.He supposed thathisprisonershadescaped,andthathewouldbecalledtoaccountbyhisearthlysuperiors,andcondemnedtoforfeit thesituation,whichheheld;andimmediately,undertheinfluenceof'thatsorrowoftheworldwhichworkethdeath,''hedrewouthissword,andwouldhavekilled himself.' The thought of suicide was an indication of utterpracticalatheism;foritshowedthathehadnofeatofGod,sincehewasmoreafraidof 'themthatcouldkill thebody, thanofHimthatcouldcastbothsoulandbodyintohell;'thathehadnocareforhissoul, since he was ready to peril its salvation, merely because heapprehendedthe lossofhis situationonearth; and thathehadnoconcern, or rather was utterly reckless about eternity, since, toescape from themisery of the present hour, hewas about to rush,unprepared and unsummoned, into the presence of his judge. Theidea of suicide is one that could not have occurred to any man,however severe the trials, and however heavy the disappointments

whichhewascalled toendure,unlesshewereutterly ignorantandcareless in regard alike to God and his own everlasting prospects;andfromthefactthat'hedrewouthissword,andwouldhavekilledhimself,' we infer that down to the time when the earthquakeoccurred, he was a mere worldling, - an indifferent, careless, andunawakenedsinner.

Butachangewaswroughtonhisstateofmindbeforehisconversion,andwhich was only preparatory to that still greater change: frombeing a careless, he became a convinced sinner. This preliminarychange consisted in strong convictions of conscience and livelyapprehensions of danger; and these, although suddenly produced,were alike sincere and profound, insomuch that it is said (verse29),'Hecalledforalight,andsprangin,andcametrembling,andfelldown before Paul and Silas, and brought themout, and said, Sirs,whatmustIdotobesaved?Here isagreatchange,achangefromtotalapathy to real concern, fromutter recklessness to sincere andanxious inquiry.He appears to have been suddenly seizedwith anagonizing sense of his guilt and danger. And there is an affectingcontrastbetwixthispresentconvictionsandhisformercarelessness;forthesamedangerexistedthenasnow:hissinswereasmanyandgreat;Godwas as just, and holy, and terrible, eternitywas as vastandawful,whenhethoughtnotatallofthesethings,asnow,when,inagitationandalarm,hecouldthinkofnothingelse;hisdangerwasnotcreatedbyhisconvictions,itwasonlyrealisedandimpressedonhis conscience: his state was as perilous before, when, in therecklessness of unbelief, he drew a sword, and would have killedhimself, as now, when, with a newly awakened anxiety andearnestness, he was inquiring what he should do to be saved. Butnow he was brought under deep concern as to the state andprospects of his soul.Hewas convinced of his danger, and of theneedofsalvation;forhisquestionwasunderstoodandansweredbytheapostlesashavingreferencetohisspiritualstateandeverlastingprospects.And this conviction, although suddenly awakened in thebosom of one who had heretofore been a careless sinner, may beaccountedforbywhathehadseenandheardsincetheapostleshadappearedatPhilippi.Wefindthattheapostleshadbeencertaindays

inthatcity; thatPaulhadpreachedbytheriverside, 'whereprayerwas wont to bemade;' that Lydia had been converted, and, alongwithherhousehold,hadbeenbaptized;andthatamiraclehadbeenwroughton thedamselpossessedwitha spirit ofdivination.Thesethingshadoccurredbeforethatmemorablenight;andalthoughthegaolermightnothavebeenpersonallypresent,hecouldhardlyfailtohearthereportofwhathadhappened,aswefindthatthewholecitywas thrown into an uproar, and 'the multitude rose up togetheragainst theapostles, and themagistrates rentoff their clothes,andcommanded to beat them.' And besides the report of these things,the conduct of the apostles in prison was fitted to impart muchinstruction; laceratedwithstripes, loadedperhapswithchains,andwiththeirfeetfast inthestocks, 'atmidnightPaulandSilasprayedandsangpraisesuntoGod;andtheprisonersheardthem.'Thatsongofpraiseatthedeadofnight,andwithinthewallsofapublicprison,bespoke a sustaining power which no prosecution could crush, apeacewhich theworldcouldneithergivenor takeaway;andwhenthe song ceased, and the prayer was ended, 'suddenly there was agreatearthquake,sothatthefoundationsoftheprisonwereshaken,andall thedoorswereopened,andeveryone'sbandswere loosed.'These events,whetherwitnessed by the gaoler, or reported to himwhenheawokeoutofsleep,musthaveimpressedhismindwiththeconviction that there was some unearthly greatness in these men,andsomeunseenpowerworkingintheirbehalf,especiallywhen,inthemidstofthatawfulscene,inwhichtheearthhadopened,andthefoundationsoftheprisonwereshaken,andwhen,inutterdistractionandterror,thegaolerdrewhissword,andwouldhavekilledhimself,heheardPaul'svoicerisingcalmanddearabovetheconfusion,andsaying, 'Dothyselfnoharm,forweareallhere.'Suchseemtohavebeen the circumstances which awakened the conscience of thiscareless sinner, and brought it under the power of strongconvictions,for'immediatelyhecalledforalight,andsprangin,andcame trembling, and fell down before Paul and Silas, and broughtthemout,saying,Sirs,whatmustIdotobesaved?

But while a marked change had been wrought on his views andfeelings, inasmuchas, frombeingavery careless,hehadbecomea

deeplyconvincedsinner,youwill carefullyobserve thathewasnotyetaconvertedman.Hewasonlyat thestageofconviction,whichprecedesconversion,butwhichisnotalwaysfollowedbyit.Hehadstrongremorse;butremorseisnotrepentance;hehadadeepsenseoffear;butfearisnotfaith;hehadanawfulapprehensionofdanger;butdangermaybeapprehendedwhilethemethodofdeliverance isunknown. These convictions were useful as preparatorymeans, asmotives to serious inquiry and earnest attention; at themost, theywerebuthopefulsymptoms;they neither amounted to conversion,nor did they afford any certain ground to expect that this greatchangewould follow; for such convictions, however profound,maybeandoftenarestifled,resisted,andovercome.Thecarelesssinnermay be startled for a time in his slumber, and the transient alarmpassingaway,hemayfallbackagainintothesleepofspiritualdeath,andthelatterendofthatmanisworsethanthebeginning.

Thatthe gaolerwasnot yet converted is evident from thequestionwhichheputtotheapostles,aquestionwhichimplies, indeed,thathewasnowconvincedofhisdanger,andconcernedforhissoul,andimpressedwiththenecessityofsalvation,andwillingtoinquireafterit,butwhichalsoimplies,thatasyethewasignorantofthemethodof salvation, and the ground of a sinner's hope; nay, his questionseemstoimplythatbesidesbeingignorantasyetoftheonlygroundof acceptance with God, he was still, notwithstanding all hisconvictions,disposedtolooktosomethingthathemighthimselfdoas themeansof effectinghisdeliverance; for it is very remarkable,that even when, under an agonising sense of guilt and danger, hecametremblingtotheapostles,hisquestiontothemwasnot,HowcanIbesaved?but,WhatmustIdo tobe saved? and this accordswith the disposition and tendency of every naturalmind.Howeverdeep his convictions may be, and however alarming his fears, thefirst impulse of every convinced sinner, before he is savinglyconverted, is to look to some efforts or doings of his own as themeansofhisdeliverance,andtobetakehimself toa reformationoflife,or to deeds of charity, or to penance and self-mortification, orsome other outward observance, in the vain hope that he maythereby construct for himself a ground of hope, and secure the

forgivenessandfavourofGod.Down to the time, then, thatheputthisquestiontotheapostles,hewasanunconvertedman,althoughhe had been so far changed as from a careless to have become aconvincedsinner.

2. Let us now consider the means by which his conversion waseffected,asdistinctfromthecircumstancesbywhichitwasprecededor accompanied. It is of considerable practical importance toseparate these two,andtoconsiderwhat isessential toconversion,apart from the mere circumstantial accompaniments, which werepeculiar to this individual's case.Of the latterwemaymention theearthquake, the opening of the prison doors, the bursting of theprisoners' bands, and other such circumstances, which in thisparticularcasewereemployedasmeansofawakeningtheconscienceandimpressingthemindofacarelesssinner;whereas,inothercasesGodbringsaboutthesamechangewithoutanysuchmanifestationofmiraculous power, sometimes by the ordinary dispensations of hisprovidence,andatothertimesbythesimpleoperationofhistruth.Itmatters little by what circumstances a sinner is first awakened toinquire,whetherbytheearthquake,orthestillsmallvoice,providedonlythatheisconvincedofhissinanddanger,andledtoinquireinearnest after the salvationof his soul. Butwhile the circumstanceswhich may accompany this change are very various in differentcases,themeansofconversion-thatbywhichitisproperlyeffected,areoneandthesameinall:itisnothingelsethanthetruthasitisinJesus,orthefullandfreeGospelofthegraceofGod.Thegaolerwasnotconvertedbytheearthquake,andtheshakingoftheprison,andthe opening of the prison-doors; on the contrary, the immediateeffectofthesemiraculouseventswassuchaterroranddistractionofmind, that 'he drewout his sword, andwouldhave killedhimself;'and even when they were made the means of awakening hisconscience, and impressing him with a sense of danger, they onlyserved the preparatory purpose of exciting him to earnest inquiry:but what the earthquake and the other miraculous events of thatmemorablenightcouldnotdowasdonebythesimpleproclamationof the Gospel message. For when he came to the apostles, and,tremblingunderasenseofhisguiltanddanger,askedthem,saying,

'Sirs,whatmustIdotobesaved?theyimmediatelyreplied,'BelieveontheLordJesusChrist,andthoushaltbesaved.'Andthiswordwastheinstrumentofhisconversion,themeansbywhichtheconvincedsinnerbecameaconvertedman!

Inthis short but comprehensive passage,we have only, as itwere,the text of Paul's discourse; for it is evident that he unfolded itsmeaning, and instructed the gaoler fully in the truth, since it isadded, 'They spakeuntohim theword of the Lord, and to all thatwere in his house.' The whole discourse is not recorded; but thesubstanceofitispreservedinthatpreciousanswerwhichwasgiventothegaoler'squestion,andwhichcontainsinafewpregnantwordsa summary of the Gospel, a complete directory to every anxiousinquirer after the way of peace. They directed him to look out ofhimselftoChrist,torelinquishallhopeofsalvationbyworks,andtoseek salvation by faith, and to depend not at all on his ownrighteousness, but on another righteousness, which God hadprovided,andwhichChristhadwroughtoutforhim.TheyexhortedhimtobelieveontheLordJesusChrist,whichimplies,first,thatheshouldbelieve the truth concerningChristwhich is involved in thenameswhichareheregiventohim,andwhich,doubtless,wasmorefullyexplainedinthesubsequentaddress:asthatJesusofNazarethwastheSonofGod,andtheSaviourofsinners;thathewasanointedbytheFatherwith theHolyGhost, and therefore tobe receivedastheChristofGod,theMessiahthathadbeenpromisedtothefathers;- that he was anointed for the discharge of his various offices, asGod'sProphet,todeclarehismindandwill,asGod'sHighPriest,tomake atonement for sin and intercession for sinners, and asGod'sKing,towhomallpowerwasgiveninheavenandonearth;thatoncehumbled,hewas now exalted, so that every tongue should confessthatheisLord,tothegloryofGodtheFather.Allthisisimpliedinthenameswhichareheregiventohim:heiscalledJesus,' 'becauseheshouldsavehispeoplefromtheirsins;'and'Christ,'becauseheistheLord'sAnointed,towhomtheSpiritwasgivenwithoutmeasure,in token of his designation, by divine appointment, to the officeswhichhesustained,aswellas toqualifyhim foreffectinghisgreatredemption; - and 'Lord,'because he is highly exalted, not only in

respectoftheoriginaldignityofhisnature,butalsoinrespecttotherewardwhichheshouldearn,andtheglorywhichshouldfollowhishumiliation, on the completion of his work. And the gaoler wascalled,inthefirstinstance,tobelievethesetruthsconcerningChrist,because they constitute the means by which sinners are savinglyconverted, there being enoughofGospel truth in the verynameofJesustobeanadequateobjectofsavingfaith,andtoworkthatgreatchange;for'whosobelieveththatJesusistheChrist,isbornofGod,'and there is 'no other name given under heaven among men,wherebywemustbesaved,'butthenameofJesus.

The apostle's exhortation further implies that, believing the truthconcerningChrist,thegaolershouldplacehisownpersonaltrustandrelianceonChristalone,thatheshouldcometohim,andcommithissoul intoChrist'shandsasonewhowas able to saveunto the veryuttermost,andreceiveandembracehimashisownSaviourinallthefullnessofhisoffices,ashe is freelyoffered in theGospel. Inotherwords, that he should believe the truth concerning Christ, with aspecial application of it to the case of hisown soul,not resting invaguegeneralities,nor contentinghimselfwith speculative inquiry,butclosingwithChristashisownSaviour,andrestingonhimasallhis salvationandallhisdesire.For theapostle speakspointedly tohim,andsaystohimindividually,'BelieveontheLordJesusChrist,andThoushalt be saved.'Manyprecious lessons are taught by theapostle's answer, which are applicable for the direction andencouragementof convinced sinners in all ages of the Church; butomitting these for the present, and confining our attention to thecaseoftheindividualbeforeus,Ishallonlyobserve,thatthegeneraltruth which he was called to believe concerning Christ as theAnointedSaviourofsinners,affordedasufficientwarrantandreasonforhis immediately relyingonChristashisownSaviour; and that,when he was exhorted to believe on the Lord Jesus Christ, andencouragedtohopethatheshouldbesaved,hehadpresentedtohimthesumandsubstanceoftheGospelmessage,whichisgladtidingsofgreatjoy,eventothechiefofsinners.

The Gospel thus proposed was the means of his conversion: and,

consideredasameans,itwasalikesuitableandsufficient;suitableasprescribingaremedyinallrespectsadaptedtotheevilswhichhefeltor feared;andsufficient,ascontainingeverythingthatwasneededto instruct, or encourage, orpersuadehim.TheGospel is the only,anditisanadequatemeans;butitisameansandnothingmore.Itisan instrument whose efficacy depends on its being applied by theSpirit.Itisnotsaid,indeed,ofthePhilippiangaoler,asitisofLydiainthesamecity, that 'theLordopenedhisheart;'but it ismanifestthattheSpiritmusthaveconcurredwiththeWord:themereWordwillnotdo it. Ifyoudoubt this, thesamewordsarenow,andhaveoftenbeen,addressedtoyou,andwithaspecialapplicationtoeachof your souls: 'Believe on theLord JesusChrist, and thou shalt besaved.'Youhave read thesewords,andyouhaveoftenheard thembefore;andeventhusmuchofGod'struth issufficienttoconvertasinner,andtobringaboutasuddenanduniversalchange,butonlywhen it is applied with power by the Holy Ghost; for your ownexperiencemay serve to convince you, that the samewords whichconverted the gaoler may be repeated often, and pressed withearnestness,andfullyunfoldedandexplained,andyet leaveyouasunconcerned and unconverted as before. So the gaolermight havebeen in danger, and yet have cherished his former security, or hemighthavebeenvisitedwithconvictionsofconscience,andyethavestifledthem,orhemighthavebeenalarmed,withoutinquiringaftersalvation,orhemighthave inquired,withoutdiscoveringthetruth,orhemighthaveheard the truth,withoutbelieving it, hadnot theSpiritofGodconvincedhimofhisdanger,andawakenedaspiritofearnest inquiry, andmadeknown tohim theGospel, anddisposedandenabledhimtoreceiveandrestuponChristasallhissalvationandallhisdesire.

Wearenow to consider thenatureof thatgreat changewhichwasthuswroughtonhismind,orwhereinitproperlyconsisted,andthepracticalfruits,whichfollowedit.

It is clear that his conversion properly consisted in his complyingwith the apostle's exhortation - by 'believing on the Lord JesusChrist.'Until he believed he was unconverted; but, so soon as he

believed,hebecameaconvertedman.Theproductionoftruefaithisanewcreation;itisnotamerechangeofopinion,butaradicalandthoroughrenovationofmind,invirtueofwhichitmaybesaid,thatfromthesamehourinwhichhe'believedontheLordJesusChrist,'hebecame'anewcreature:oldthingspassedaway;allthingsbecamenew.'Notthatitisasmallmattertobebornagain,butit isagreatthingtobelieve.ManywhohaveneverquestionedtheirownfaithinChristianity, and who presume that they are believers, merelybecausetheyhavenotopposedit,maybetotallyunconsciousofanythingintheirownexperiencewhichbearsanyresemblancetothatofthe Philippian gaoler,when, under deep convictions of conscience,andwithearnestdesireaftersalvation,hewasfirsttaughtthetruthconcerning Christ, and enabled to form a vivid and realizingconceptionofhisofficeandpower,asthereal,only,andall-sufficientSaviour of sinners; but every one who, like him, has been reallyawakenedtoasenseofhissinanddanger,andwhohasbeenledtocontemplateChristinhistruecharacter,andreallytobelieveonhimforsalvation,willacknowledgethatontheinstantwhenheacquiredthe first inwardconvictionof the truth,hepassed,as itwere, fromdarknessintomarvellouslight,thathethenexperiencedaverygreatchangein all his views and feelings, that a newmindwas given tohim,andanewlifeseemedtohavebegun,insomuchthathefeltasdidtheblindmanwhenhewasrestoredtosight:'OnethingIknow,thatwhereasIwasblind,nowIsee.'

Areal,simple,andscripturalfaithisthatessentialelement,withoutwhichtherecanbenoconversion,andinwhichitproperlyconsists;but this faith has uniformly certain accompaniments and effects,which are so many proofs of its genuineness and tokens of itsefficacy.The'faithwhichiswithoutworksisdead,beingalone;'butlivingfaithworkethbylove,andit isdeeply interestingtomark, intheshortandsimplenarrativeof thegaoler'sconversion,howsoonandhowsurely the faithof theGospel is followedby the peaceablefruitsofrighteousness.Forthatnarrativebears,-1st,Thathethirstedformoreinstruction;thathehungeredforthebreadoflife;andwassolicitous to know more of divine truth. For, after hearing theanswer, which the apostles gave to his question, it is said (verse

32).'TheyspakeuntohimthewordoftheLord;'justasitissaidthatthey who, on the day of Pentecost, 'gladly received the word," 9continuedsteadfastlyintheapostles'doctrineandfellowship,andinbreakingofbread,and inprayers.2ndThathewas concerned,notonlyforhisownsoul,butalsoforthesoulsofhisfamily;for'allthatwereinhishouse'werebroughttogethertoheartheword.3rdThathis faithwrought by love, producing gratitude and kindness to hisinstructors;for'hetookthemthesamehourofthenight,andwashedtheirstripes,''andwhenhehadbroughtthemout,hesetmeatbeforethem.' 4th That he had peace and joy in believing: his fears wereremoved,andintheirsteadanewhappinesssprangupinhisbosom;for'herejoiced,believinginGodwithallhishouse.'And,finally,hemade an open profession of his faith, and evinced an entiresubmission to theauthorityofChrist, by consenting tobebaptisedwithallhisfamily,andtherebydeclaredthat,eveninthemidstofacitywheremagistratesandpeoplewerealikeopposedtothereligionheprofessed,hewasnot 'ashamedofthegospelofChrist,'sincehehad felt it tobe 'thepowerofGodunto salvation toeveryone thatbelieveth.'

In this narrativewe have an interesting example of true scripturalconversion;andwemaydeduce from it several instructive lessons,whichareapplicableforthebenefitoftheChurchinallages.

Welearnfromitsuchlessonsasthese:

3. Thatmen,intheirunconvertedstate,areoftenutterlycareless,anddestitutealikeofallfearofGod,ofallconcernfortheirsouls,andofallsolicitudeaboutdeath,andjudgment,andeternity.Thiswasthecharacterof thegaolerwhenhewasabout torushunprepared intothepresenceofhisJudge;and it is thecharacterofmanyamongstourselves,whohavenever felt that religionwas a great reality, norexperienced any deep impressions of its awful truths, nor spent asinglehourintheseriousconsiderationofthestateoftheirsouls,therelation in which they stand to God, and their future prospects ineternity;andwho,'havingnofearofGodbeforetheireyes,'havenosympathywithsuchasare inearnestonthesubjectofreligion,but

are disposed to ridicule their exercises and their experience as thedreamsof fanaticism.Thisutter insensibility, thisdeathlikeapathy,isoneoftheworstsymptomsofaman'sspiritualstate.

4. While they are thus careless,God is often pleased tomake use ofsome solemn and awakening dispensation of providence to arouseandalarmthem,astheearthquakewasemployedinthecasebeforeus,andtheunloosingof theprisoners,whichthreatenedthegaolerwithtemporalruin.SoGodbringsacarelesssinnerintosuddenandimminentdanger,orvisitshimwithaffliction,withdiseaseofbody,orbereavementinhisfamily,orembarrassmentinhiswordlyaffairs-andthis,because'whentheyhavenochanges,themenoftheworldfearnotGod;' butwhen smittenby the rodofhisprovidence, theymaybeawakened toserious thought.Theseafflictivedispensationsare often useful as preparatorymeans; andmany a Christianmaytracehisfirstseriousimpressionstoaseasonofpersonalordomestictrial; but they are not effectual of themselves for thoroughconversion, and do often, in point of fact, fall far short of it, as isevidentinthecaseofIsraelofold,ofwhomitissaid,'Whenheslewthem, then they sought him; and they returned and inquired earlyafterGod:and they remembered thatGodwas theirRock, and thehigh God their Redeemer. Nevertheless they did flatter him withtheirmouth, and they lied unto him with their tongues. For theirheart was not right with him, neither were they steadfast in hiscovenant.'

5. Sometimes the trials and disappointments of careless sinners onlyservetoexasperatetheirnaturalenmity;and,insteadofproducingameek,andquiet,andbrokenspirit,issueinthe'sorrowoftheworldwhichworkethdeath,'aswasthecaseofthegaoler,when,underthepressure of unexpected calamity, his first impulse was to draw hisswordandkill himself; andofAhithophel,who, 'whenhe saw thathiscounselwasnotfollowed,saddledhisass,andarose,andgathimhometohishouse, tohiscity,andputhishousehold inorder,andhanged himself, and died, and was buried in the sepulchre of hisfather.'

6. Butinothercasesaworkofconvictioniswroughtintheconscience,

whichmaybemoreorlessintense,andoflongerorshorterduration,butisinsomedegreeessentialtosavingconversion;suchconvictionof guilt and dangeras impressed themind of the gaoler when hecame trembling and said, 'Whatmust I do to be saved?' This is ahopefulsymptom,butitisnotadecisiveproofofasavingchange;onthecontrary,suchconvictionsareoftenstifledandsuppressed,and,instead of subduing, they exasperate, as in the case of Felix, whotrembledwhilePaulpreached,butwasnotconverted;andofthoseintheActs,whowere'cuttotheheart'byStephen'sdoctrine,butonly'gnashedonhimwiththeirteeth;'andofothers'whowerecuttotheheart,' and only 'took counsel to slay them.' Convictions are usefulonlywhentheyproduceanearnestspiritofthoughtfulness,andleadthesinnertoinquire,'WhatmustIdotobesaved?

7. TheGospel,which ismainly designed to reveal an answer to thatquestionofanawakenedconscience,istheonlyeffectualinstrumentof conversion. Other means may concur in carrying forward thepreparatory process, but this alone can work the great, the savingchange. All other expedients are worse than useless, they areperniciousand fatal to thesoul.Theonlyanswer that ought in anycase, or in any circumstances, to be given to the question, 'Whatmust I do to be saved? is the answer that was returned to thePhilippiangaoler,-'BelieveontheLordJesusChrist,andthoushaltbesaved.'

And the circumstances in which that answer was given throw aninteresting lightbothon theperfect freenessof theGospel and thecertaintyofsalvationtoeveryonethatbelieveth;-onitsfreeness,asbeing proposed even to the chief of sinners; for Paul, you willobserve,hadnoscrupleinproposingthefullGospeltothegaoleronthe instantwhenhe came tohim, althoughhehadhithertobeenacareless,unconvertedman.Hedidnotsaytohim,'Youhavebeenagreat sinner, I have noGospel for you; a littlewhile ago you drewyoursword,andwereabouttocommitsuicide;howcanyouhopetobesaved?No!buttothistremblingsinnerhesaidontheinstant,andwithout any qualification or reserve, 'Believe on the Lord JesusChrist;'andthatansweristhesinner'swarrantatthepresenthour.

Anditthrowsaninterestinglightonthecertaintyofsalvation;forhedidnot say,Believe, and youmaybe saved; but,Believe, and thouSHALT be saved. There is no doubt, no uncertainty, no cautiousreserve,butanabsoluteassurance;andthatassuranceisthesinner'sencouragement at the present hour. To every sinner, howevercareless,andhoweverdeeplyconvincedofsin,wearewarrantedbythe apostle's example in saying, fully and freely, without anyconditionsorexceptions,'BelieveontheLordJesusChrist,andthoushaltbesaved.'

8. Conviction ends in conversion only when a true sense of sin iscombined with a belief of the Gospel, or an apprehension of themercyofGodinChrist.Thecarelesssinnermaybecomeaconvincedsinnerbytheoperationofnaturalconscience,orbythepowerofthelaw, aided by the awakening dispensations of Providence; but hedoesnotbecomeaconvertedmanuntilhebelievesthetruthasitisin Jesus, and realizes the fact that Jesus is the Christ. Conversionproperly consists in the production of repentance and faith; and anewbirthisfollowedbyanewlife.ConversionbytheWordproducesconformitytothewillofGod,andfaithisfruitfulofworks.Allthesetruthsareexemplified in the caseof thegaoleratPhilippi, and areconfirmedbytheexperienceofeverybelieveratthepresentday.

II.TheDyingMalefactor:Luke23.32-43

THEcrucifixionoftheLordJesuswassoorderedastofurnishastrikingillustration,atonceofthedepthofhisabasement,andthecertaintyofhisreward. To enhance the agony and the shame of his death, he wascrucifiedbetweentwothieves,beingnumberedwithtransgressors,placedon the same level, in the public view, with men whose lives had beenjustlyforfeitedbytheircrimes,andsubjected,inhislastmoments,tothe

painful spectacle of their sufferings; but, to evince the certainty of hisreward,tomakeitmanifestthatthejoywhichwassetbeforehim,andforwhichheenduredthecross,despisingtheshame,wouldberealised,andtogivehimasitwereapledgeinhand,that'heshouldseeofthetravailofhissoul,andbesatisfied,'oneofthethieveswhosufferedalongwithhimwas suddenly converted; and, in the lowest depths of the Redeemer'shumiliation, inthedarkesthourofthepowerofdarkness,whenSatan'spolicy seemed tobe crownedwithcomplete success, this immortal soulwassnatchedasabrandfromtheburning,andgiventoChristasapledgeof his triumph, and the first fruits of a glorious harvest. While othersmockedandreviledhim,andwhenhischosendisciplesstoodaloof, thedyingmalefactorrelented,hisconscienceawoke,hisheartwastouched;and,amidsttheridicule,andtheexecrations,andtheblasphemiesofthatawful hour, one solitary voicewas heard, issuing from the cross besidehim,whichcalledhim'Lord,'andwhichspakeofhis'kingdom'inaccentsof faith, and penitence, and prayer. And how must that voice havegladdenedtheSaviour'sheart!and imparted tohim, in themidstofhisbitterestagony,aforetasteasitwereofthejoythatwassetbeforehim,'exhibiting,asitdid,aproofoftheefficacyofhisdeath,thefaithfulnessofGod'scovenantpromise,andthecertaintyofhisreward!Forit,evennowonthecross,andbeforehisworkwasfinished,thisstrickenspiritfledtohimforrefuge,andwasquickened intospiritual life in theveryhourofdeath.Wasitnotasurepledgeandearnestthatheshouldyetbringmanysonsanddaughterstoglory,when,beingbyGod'srighthandexaltedtothethrone,heshould receive thepromiseof theFather,andshed forththeSpiritfromonhigh?

1. In reference to the stateof thisman'smindbefore the timeofhisconversion,nothing is recorded thatwould leadus to suppose thathehadeverthoughtseriouslyofreligion,oracquiredanyknowledgeoftheGospel,untilhewasbroughttoCalvary.Heisdescribedasamalefactor,andmorespecifically asathiefor robber - a desperatecharacter,fearingneitherGodnorman-whosecrimesexposedhimtothehighestpenaltiesofthelaw;andhisownconfessionadmitsthejusticeofthesentenceunderwhichhesuffered:'Wereceivetheduerewardofourdeeds.'OnacomparisonoftheparallelpassagesintheGospels ofMatthew andMark, it would seem that at first he had

joinedwith the othermalefactor in reviling the Saviour; for in theoneit issaid, 'Thethievesalso,whichwerecrucifiedwithhim,castthesameinhisteeth;'andintheother,'Theythatwerecrucifiedwithhim reviled him,' expressions which may, indeed, be interpretedgenerally, as descriptive of Christ's extreme humiliation in beingsubjected to reproach from such a quarter, this class ofmenbeingspokenofaspartakinginthecrimeofembitteringhislastmoments,just as the soldiers are said to have filled a sponge with vinegar,because one ormore of them did so; but if they be understood asapplying specifically to eachof the two, they are sufficient to showthat,atfirst,theonewhowasconvertedwasasungodlyandasguiltyastheother.

But immediately before his conversion, and preparatory to it, achange seems to have been wrought in the state of his mind, achangewhichconsistedinadeepconvictionofsin,andajustsenseofhisowndemeritonaccountofit.ForwhenoneofthemalefactorsrailedonJesus,'theother,answering,rebukedhim,saying,DostnotthoufearGod,seeingthatthouartinthesamecondemnation?Andwe indeed justly; forwe receive the due reward of our deeds.' Thewholeprocesswas so suddenlyaccomplished in this case, that it isdifficult tosaywhether, in theorderof time, theconvictionswhichare expressed in this remarkable confession preceded, by anyperceptibleinterval,hiscordialreceptionofthetruth;butas,intheorderofnature,convictionprecedesconversion,wemayconsideritaspartofhisexperience,whileasyethewasinastateoftransitionfromdarkness to light. Thewords of his confession imply that hisconscience, which, by the commission of crime, might have beensearedaswithahotiron,wasnowdeeplyimpressedwithasenseofsin;anditwasatruesenseofsin,notthemere'sorrowoftheworldwhich worketh death,' but godly sorrow, working towards genuinerepentance; for although the condemnation of which he speaksmightbethetemporalsentenceofdeath,pronouncedandexecutedbyhis fellowmen,his language shows thathe viewedhis guiltwithreference not to men merely, but to God also - to God, as thesupremeLawgiverandthefinalJudge.AsaresidentatJerusalem,orat least inJudea, theseatof truereligion,hehadprobablyenjoyed

someof theadvantagesofearlyreligious instruction,andhadbeentaughtsomeof theelementary truthsofScripture; forhe speaksofGod,theonlylivingandtrueGod,whosenameheknewandfeared,althoughhehadlivedintheviolationofhislaw.ThethoughtofGodasaLawgiverandjudgewasnowvividlypresenttohismind;andtheconceptionofGod'scharacter,combinedwiththeinherentpowerofconscience,which,eveninthebreastsofthemostdepraved,isneveraltogether extinguished, produced that conviction of sin which isinvariablyaccompaniedwith the fearofGod,andofa judgment tocome.SolongasGodcanbekeptoutofview,theremaybeasecretconsciousnessofguilt,without any sensible alarmor apprehensionof danger; and hence the malefactor's question to his hardenedfellow sufferer - 'Dost not thou fear God? but so soon as God ispresenttothemind,everyconscienceintuitivelyconnectsguiltwithdanger, and awakens fear of the wrath to come, for conscienceinstinctivelypointstoGodasaJudge,toGodasanavenger.

But, in the case before us, as in every other where there is acommencementofaworkofgraceintheheart,convictionofsinwasaccompanied,notonlywiththefearofdanger,butwithsuchasenseof demerit, as led to the acknowledgement that punishment wasjustlydeserved.Thisisnotalwaysimpliedinthemereterrorsofanawakened conscience, and would be altogether repudiated by aconsciencestillasleep.ThemalefactorwhorailedatJesusmightnotbeabletodenyhisguilt,andhemightyieldhimselfasapassiveandunresisting victim to the arm of public justice, merely because hecould not, by any resistance, escape from the punishment of hiscrimes;buthadhebeenaskedtoacknowledgethathejustlymeritedthe bitter death which he was called to endure, he would, tooprobably, have denied that he was so guilty as to deserve such apunishment,andcomplainedofthehardshipandseverityofhiscase.In reference toGod, the supreme judge, and the retributions of aneternalworld,heseemstohavehadnofear;forhecouldjoin,evenatthat solemnhour, and in spite of his own sufferings, in the insultsand blasphemies which were poured out on the meek and lowlySaviour: but even had his conscience been so far awakened as toimpress himwith the fear ofGod and eternity, hemight still have

been utterly destitute of that deep sense of the evil nature of sinwhich led his fellow-sufferer to acknowledge that he was receivingonlytheduerewardofhisdeeds.Aconvincedsinnermaytremble,asFelix did when he heard of temperance, and righteousness, andjudgmenttocome;andhemaybeconsciousofadeephorrorwhenhehearsof'thewormthatshallneverdie,andthefirethatcannotbequenched;' yet the omniscient eye of him who can analyse theconfused emotions of a sinner's heartmight not discern there anyoneelementofgenuinecontrition;onthecontrary,hemightfindthefear of wrath, and the dread of hell, combined with an invinciblespirit of opposition to God's authority, an undying reluctance tocondemnhisownsin,andanunyieldingdeterminationtodenytherectitudeandreasonablenessofitspenalty.Andwhen,therefore,thepoormalefactor was so far convinced of his sin as not only to beimpressed with a sense of his danger but also with a sense of hisdemerit andofGod's justice,we see the commencementof a greatchange, which affords the best and most hopeful symptom of hisultimateandentireconversion.

2. Whilehewasthuschangedsoastohavebecomeaconvincedsinner,he was not yet a converted man, but his conversion immediatelyfollowed; and it will be interesting now to inquire into thecircumstances, which accompanied, and the means which, underGod'sblessing,effectedthatgreatchange.Itwasalikecompleteandsudden,itwaswrought,liketheconversionofthegaoler,inashortspaceoftime,andyet itamountedtoanentirerevolutioninallhisviewsandhabits,insomuchthathebecameanewman,and,bornonthe cross, he passed into heaven. Now, what was there in thecircumstancesinwhichhewasplaced,andinthemeans,whichwerebroughttobearuponhim,thatcouldaccountforsogreatachange?

If we place ourselves in his circumstances; if, by a strong mentaleffort,webringourselvestolookonthescenewhichhesaw,andtorealize,bytheeyeoffaith,whatthenpassedbeforetheeyeofsense;if, joining thecrowdwhich throned the judgment-hallofPilate,welistenwiththesamepersonalinterestwhichthepoorthiefmusthavefelt when Pilate made the proposal to release one or other of the

condemned;didwethenjointhetumultuousprocession,andfollowthe meek Sufferer as he slowly walked along with the thieves,'followed by a great company of people, and of women, wholamentedandbewailedhim;didwehearthewordsofwarningandconsolationwhichhespaketothedaughtersofJerusalem,-didwestand beside him on the hill, when the cross which Simeon washonouredtobearwas firmlyplanted intheground;didwesee 'themanofsorrows'carriedbyviolence,andnailedtotheaccursedtree;didwe look on his benignant countenance, and listen to his awfulwords; did we behold the sudden darkening of the sky, and therendingoftherocks,whichgaveadeepimpressivenesstothescene;then,withourknowledgeofthepersonaldignityofthesufferer,thecauses, design, and end of his death, and the fullness of all gospeltruthwhichisembodiedinhiscross,wecouldhavenodifficulty inconceivinghowsuchascene,sowitnessedandsounderstood,mighthaveconvertedanysinneruntoGod.Itis,indeed,nothingelsethanaspiritualviewofthescenethenwitnessedonCalvarywhichisthechiefmeansof every conversion, the cross of Christ being to everyinstructed disciple the power of God and the wisdom of God untosalvation, insomuch that every believer will say with the apostle,'God forbid that I shouldglory, save in thecrossof theLordJesusChrist'Lookingbacktothatscenewiththeeyeoffaith,theChristianderivesfromitallhissublimestviewsandhisholiestimpressionsofthe truth;hedelights tocontemplatewhat thepoormalefactorwasthenprivileged towitness;andasoftenashereviews theeventsofthat awful hour he is filledwith awe andwonder,with admirationandgratitudeandjoy.

ButwhilethesceneatCalvarymustappeartoeveryinstructedmindthemost solemnly interesting and themost profoundly instructivescenewhichwaseverwitnessedonearth,itwasquitepossiblethat,to an unenlightenedmind, it might fail to impart any spiritual orsalutaryimpression;andwearetoputourselvesintotheplaceofthispoormalefactor,andinquirewhatwerethemeansofhisconversion,whenitisclearhecametoCalvaryinastateofgreatignoranceandguilt,andyetwassuddenlybroughtoutofdarknessintomarvellouslight.

Wehavealreadyseenthathehadbeenbroughtunderconvictionsofsinsuchasaresufficienttoshowthat,depravedandguiltyashehadbeen, he had still a conscience in his breast, and some notion,however obscure and feeble, of God as a Lawgiver, Governor, andJudge.Hewasaman,apoor,wretched,anddegradedman;butstilla man, and therefore a fit and capable subject of conversion; andpartly from the light of nature, which is never altogetherextinguished,andpartlyfromhisearlyeducationinacountrywheretheknowledgeandworshipofthetrueGodwereestablished,hehadacquiredtheknowledgeofsomeelementarytruths,suchasthebeingandprovidenceofGod, thedifferencebetwixt rightandwrong, thedemeritandsurepunishmentofsin,whichwassufficienttoawakenremorse and apprehension, but had no power to effect hisconversion.Realconversion toGoddependson theknowledgeandbelief of the truth as it is in Jesus; how, then, was this poormalefactor converted, and whence did he derive his acquaintancewith that truth which alonemaketh wise unto salvation? Oh! it isdeeplyinterestingtomarkhowaheartthathasbeenopenedbytheSpiritofGod,andawakenedtoearnestandseriousinquiry,willpickup the fragments of Gospel truth in whatever form they may bepresentedtoit,andwillfindnourishmentintheverycrumbswhichfallfromtheMaster's table! for, inthecasebeforeus, therewasnoformal discourse, no full disclosure of doctrine, no systematicinstruction;buthiseyewasopenedtoobserve,andhiseartohear,and his heart to receive the truth as it was presented incidentallyduring his progress from Pilate's hall to the hill of Calvary, andexhibited before his crucifixion there; and there are just threesources fromwhichhederived those simple lessonswhich sufficedforhisconversion:—

The first was, the testimony of Christ's friends; not only thetestimonyofPilate,whodeclaredthat'hehadfoundnofaultinhim,'butthatofmanyotherswhoborewitness tohisspotlesscharacter,andofwhomitissaid(Luke2.3.2-7),that'therefollowedhimagreatcompany of people, and of women, which also bewailed andlamentedhim.'The innocenceofChristwas thus impressedon the

malefactor'smind,andispointedlyreferredtoinhisconfession,'Wereceivetheduerewardofourdeeds,butthismanhathdonenothingamiss.'

Thesecondwas,thedeportmentofChrist,themeekmajestyofthatsuffering Saviour, the words he uttered, breathing a spirit sodifferent from that of thisworld; these seem tohavedeepened theimpressionofhisinnocenceandworth.HisaddresstothedaughtersofJerusalem,sosolemn,yetsotender;andstillmore,theprayerforhismurderers, 'Father, forgive them, for they know not what theydo;'-thataddress,andthisprayer,pronouncedatsuchanhour,theone exhibiting a prophet's faithfulness, the other a Saviour's love,and both breathing a spirit ofmeek submission to God's will, andintimatingtheguiltofsin,thecertaintyoffuturejudgment,andthenecessity of forgiveness - these few words, uttered in suchcircumstances,might reveal to the poormalefactor such a view ofChristaswouldirresistibly impresshimwiththeconvictionthathewas no common sufferer, and that hiswas no ordinary death; andconstrainhimtobelievethathewasnoneotherthantheSonofGodandtheSaviourofmen;theSonofGod,forhecallshimFather,andthe Saviour of men, for he prayed for the forgiveness of his verymurderers.

Buttherewasathird:hewasnotlefttoponderonthescenewithoutacommentary,andthatcommentarywasfurnishedbytheSaviour'senemies; first of all, in the sneers and blasphemies which theyuttered;andsecondly,intheinscriptionwhichwasputonthecross.Theymeant it not; but in these they gave such a testimony to theSaviour as sufficed for the conversion of his fellow-sufferer. 'Therulers,'weread,'deridedhim,saying,Hesavedothers.'Yes,hesavedothers;hehadhealedthesick,andgiveneyestotheblind,andearsto the deaf, and life to the dead; and that testimony to Christ'smiraculouspowersankdeepintotheheartofthedyingmanbesidehim.Butwhowasthistowhomhisveryenemiesgavewitness,that'hesavedothers,' orwhatdidheprofess tobe?Thisalso thedyingmalefactorlearnedfromtheirlips:'Lethimsavehimself,ifhebetheChrist, the chosen of God;' If thou be the king of the Jews, save

thyself;'andtheyputasuperscriptionoverhim,'ThisistheKingofthe Jews.' These words used in, ridicule or rancorous hatred,conveyed to the mind of the malefactor the idea of what Christclaimedandprofessedtobe;andwhencombinedwithwhathehadseen and heard, with the testimony which had been given to hismiraculouspowers,nowconfirmedbythepreternaturaldarknessofthesky,andtherendingoftherocks,withwhathehadwitnessedofhis Godlike bearing, 'full of grace and truth,' and with the wordswhich had fallen from his lips, they carried to his heart theconviction that the illustrious suffererwas indeed theSonof.God,theChrist,theMessiahthathadbeenpromisedtothefathers;that,althoughsuspendedonthecross,hewastheKing;andifaking,thenhehadakingdom;and immediately theprayerof faithbrokefromhisquivering lips, 'Lord, remembermewhen thou comest into thykingdom!'

3. Ifwenowconsider thenatureof thegreat changewhichwas thussuddenlyproduced,orwhereinitproperlyconsisted,andtheresultswhich flowed from it, we shall find that the turning point of hisconversion was his believing that Jesus was the Christ. This waspreciselythepointinquestion,bothwiththescornfulmultitudeandthe subduedmalefactor. They doubted, he believed. They requiredanotherkindofevidence, 'Let him comedown from the cross, andwewillbelieveonhim:'hedidnot comedown from the cross, buthaving died there, he arose from the dead, and their unbeliefremained; but the dying malefactor, satisfied with the evidencealreadygiven,sawhisglorythroughtheveilofhishumiliation,andembracinghiminhistruecharacterastheChrist,thechosenofGod,hebelievedtothesavingofhissoul.

Itwassimplyby faithandby faith inthesimpletruththatJesus istheChrist, that thismanpassed fromdeathunto life;butherewasgreatfaith indeed. For consider the circumstances inwhichChristwasthenplaced.Hewas inthe lowestdepthsofhishumiliation, intheextremesthourofhis agonyon theaccursed tree, suffering thesentence of death as a public criminal, surrounded by multitudeswhoridiculedandreviledhim,forsakenbyhischosendisciples,and

complainingthathehadbeenforsakenofGodhimself;yet,inthesecircumstances of humiliation, and sorrow, and shame, the dyingmalefactor called him Lord, and spake of his kingdom, andaddressed him in the language of prayer! Yes; when Jesus wasslowlydyingonthecross,andhadnoprospectof life,still lessofakingdomonearth,thepoormalefactorshowedatoncethegreatnessof his faith and his correct apprehension of the nature of Christ'skingdom,byutteringaprayerwhichimpliedinitthehopeofhisownimmortalityandofaspiritualandeternalkingdominheaven.Herewasamanifestationof faithtowhichwecanfindnoparallel inthehistory of the apostles themselves. They called him Lord afterhisresurrection; but this man calls him Lord on the very cross; theyspakeofhis kingdom,butdoubtfully, andwithmany gross earthlyanticipations: 'We trusted that it had been he which should haveredeemed Israel;' and, 'Lord, wilt thou at this time restore thekingdomtoIsrael?,butthismanspeaksofhiskingdomasa futureinheritance, whose certainty was not affected by his shameful andignominious death. And believing in Christ as the Lord's AnointedtheMessiahwhichhadbeenpromiseduntothefathers,heembracedhimashisownSaviour.Encouraged,doubtless,by thegracewhichhe had witnessed, and by that most merciful prayer for hismurderers,he felt thathe couldconfideand trust in sucha friend;andthereforeheaddressedhiminthelanguageofbelievingprayer:'Lord,remembermewhenthoucomestintothykingdom.'

Thisprayerisaliketouchingfromitssimplicity,andremarkableforitscomprehensivebrevity.Heseemedtoasklittle,yetheaskedeverythingthatwasnecessaryforhiseverlastingwelfare:'Lord,rememberme,'washissimpleandmodestrequest;butitincludedmuch;itcasthimontheSaviour'scare,itputhissoulintotheSaviour'shands,itexpressedhisfaith,hisdependence,hisdesire,hishope:asifhehadsaid,Iamapoordyingsinner;thouareakinggoingtothykingdom;thoucanstsaveme.I leavemyself inthyhands; I leanonthy love:Lord!rememberme!

Thecircumstancesofthecasedidnotadmitofthatfullexhibitionofthe practical fruits of conversion which adorn the life and

conversation of every true believer; for he was converted at theeleventh hour, and was no sooner converted than he died andentered into glory.We have, however, even in this brief narrative,somepreciousindicationsofthegreatmoralchange,whichhadbeenwrought on hismind and heart. He evinced a true sense of sin, athorough conviction of its demerit, a just apprehension of thepunishmentthatwasduetoit;anawfulfearofGod,alivelytrustandconfidence intheSaviour,aseriousthoughtfulness inregardtothefuture, a disposition to pray, and a new-born but honest zeal for'righteousnessandtruth,whichpromptedhimtorebukehis fellow-sufferer intheseremarkablewords, 'DostnotthoufearGod,seeingthou art in the same condemnation? Andwe indeed justly; for wereceive theduerewardofourdeeds;'and thesenewprinciplesandfeelingswouldnodoubthaveevincedtheirpower,byalteringallhishabitsandhiswholecourseoflife,hadlifebeenprolonged.Itistruethat, in many cases, serious thoughts of God and judgment andeternityareoftenawakened in the soulsofunconvertedmenwhentheyhavethenearprospectofdeath,andthat inmanycaseswhenhealth is restoredand lifeprolonged, they 'vanish like themorningcloud, and the early dew.' So that in the case of most lateconversions,thereisapainfulfeelingofdoubtastothegenuinenessand stability of those good resolutions which are awakened in themere prospect of death, such as must prevent any very certaindeliveranceontheactualstateandeternalprospectsof suchasarenot spared to verify their profession by a consistent Christian life.Butintheinstancebeforeusthereisnoroomfordoubt;wehavetheinfallible testimony of Christ himself sealing thisman's conversionandassuringhimofeternalglory.Thegrandresultofthechangethatwas wrought upon him on the cross is declared in these words:'VerilyIsayuntothee,To-dayshaltthoubewithmeinparadise.'Nosoonerwastheprayerutteredthanthepromisewasgiven;andthatpromisewas tobe immediately fulfilled.TheLordgivesmore thanwasasked: themalefactor's requestwas, 'Lord, rememberme!' buttheanswerfarexceededthedemand;itspaketohimofparadise,andofChrist'spresencethere,andofhisadmissionthatveryday.Whatasuddentransition,whatagloriouschange!Amalefactor,condemnedforhiscrimestodie,ledtoCalvarythathemightbenailedtoacross,

convertedthere,ashehungbetweenlifeanddeath,onthebrinkofeternity, and on the self-same day born again, justified, adopted,saved; translated from earth to heaven, from Calvary to paradise,fromacrossofshametoathroneofglory!

Ona reviewof the interestingnarrative towhichour attentionhasbeendirected,wemayderivefromitmanyinstructivelessons,whichareapplicabletoallsinnersatthepresentday.

4. It exhibits a remarkable proof of the Saviour's power. That thismalefactorwasagreatsinneronlyservestoshowthatHebywhomhe was delivered was a great Saviour; that he had reached theextremepointofguilt,andtheveryendoflife,onlyservestomakeitclear that 'Christ is able to save unto the uttermost: The power ofChristtosubduethemosthardenedsinner,andhispowertocancelthemostaggravatedguilt,andhispowertoopenthegateofheaven,andsecureouradmissionthere-allthisisevincedwithundeniablecertainty by the fact that, even in the lowest depths of hishumiliation,beforehisworkwasfinished,orhisrewardsecured,hesnatchedthisbrandfromtheburning,andrescuedthiscaptivefromthepowerofSatan,andcarriedhimasatrophyfromthecross,whenheenteredwithintheveil.Andoh!ifsuchwasChrist'spowerthen,whoshouldnowdespair,whoknowsthatJesus,thenonthecross,isnow upon the throne, exalted as a Prince and Saviour, to giverepentanceandremissionofsins?

5. It exhibits a precious proof of the perfect freeness of his grace.Loaded with crime, and standing on the very verge of an eternalworld, what could have been of any avail to this poor sinner butgrace, and grace that was perfectly free? Righteousness he hadnone; good works he had none; he was self-convicted and self-condemned; andhehadnothingbeforehimbut the certain fearfullookingforofjudgment,unlessGodhadgrace,andthatgracewerefree.ButwhenheheardtheSaviourprayforhismurderers,whenheheardhimprayfortheirforgiveness,theideaoffreegracetopardonsinseems tohaveentered intohis inmost soul, andheventured toaskthattheLordwouldrememberhim;andimmediately,suchwas

thegraceofChrist,herequirednopreviousqualifications,demandednoacquiredmerit, imposedno conditions,madeno stipulations ofanykind;but gavehimat onceananswer inpeace, anda full andirreversiblepromiseofadmissionintoglory-andthis,too,whilehewasinsuchagonyasmighthavebeenexpectedtoconcentrateallhiscare upon himself; yet even then he had room in his heart for thesorrowsofthispoorsinner.

6. Ithasbeenremarked,thatintheBiblethisisasolitaryexampleofaman being converted at the hour of death; there being one suchinstance that none may despair, and only one, that none maypresume.Presumptionanddespairarethetwogreatrocksonwhichweareever indangerofmakingshipwreck;andthisnarrativemaywellservetoguardusagainstboth.Againstdespair,forwhyshouldanymandespairwhoreads of the thiefwhowas converted on thecross? and against presumption, for who dare presume when hereads that there was another thief on another cross who diedunconvertedthere?Theonemayencouragethehoariestsinnerthatlives,buttheboldestsinnermaybedeterredbytheother. 'Theonewastaken,andtheotherleft.'

7. WelearnfromthisnarrativehowlittleofGod'struthmayserveforconversion, if it be suitably improved by the hearer, and savinglyappliedbytheSpirit.Thepenitentonthecrosswassavedbymeansof mere fragments of truth, and these presented to him in theblasphemies of Christ's accusers and the inscription on his cross.Thisisadelightfulthought,whenitisviewedinconnectionwiththecaseofthepoorandignorant,andofotherswholiveunderadarkordefective dispensation of truth; but it is unutterably solemn whenviewed inconnectionwithourowncase, forhowshallweescape ifwe die unconverted, after the light we have received, the manysermonswehaveheard,themuchtruthwhichwehaveslightedanddespised!

8. Welearn,thatontheinstantofhisconversion,asinneracquiresallthe rights and privileges of a child of God, and that if he diesimmediately thereafter, he will immediately pass into glory. Nosoonerwasthismalefactorconverted,thantheLordhimselfassured

him,thatontheselfsamedayheshouldbewithhiminparadise.Hadhelivedonearth,hewouldhavebeencapableofgrowthandincreaseingrace;butthenewcreature,althoughbutasanew-bornbabe, isentireinallitsmembers,andcapableofenteringintothekingdom,howevershortitsearthlyspan.

III.Paul:Acts9.1-22

THIScaseofconversionis,inmanyrespects,themostremarkableofalltheexamples,whichtheSpiritofGodhasrecordedfortheinstructionofthe Church. Saul of Tarsus, the Jewish persecutor, was suddenlyconverted intoPaul, theChristianphilanthropist, the zealousapostleofthe Gentiles. And whether we consider the masculine talents, theeducation, the learning, themorals of theman; or the suddenness andmagnitudeof thechangewhichwaswroughtuponhim;or therichandvaried fruits of personal holiness and public usefulness which sprangfromit,weshalldiscoveramplereason for regardinghimasoneof themost signalmonuments of the riches and efficacy of divine grace. It ispeculiarly fortunate, too, that, in this instance, our materials are soabundant,thattherecanbenodifficultyinformingacorrectconception,both of his state of mind before his conversion, and of his experienceafterwards;fornotonlyhavewethreedistinctaccountsofhisconversionin the Acts of the Apostles (Acts 9:1-22; 22:1-21; 26:4-19), but severalinstructive references to it in some of his epistles (as Galatians 1:13; 1Corinthians15:9),whileeverypartofhiswritingsteemswithillustrationsofthemagnitudeandextentof thatgreatspiritualchangebywhich thepersecutorbecameapreacherofthefaithhehaddespised.

1. Inreferencetothestateofhismindbeforehisconversion,wederivemuchinterestinginformationfromvariouspartsofhiswritings.Itisevident,Ithink,that,inpointofintellectualcultureandattainment,

aswell asnatural vigour and energy ofmind, hewas superior, notonlytomostoftheprimitiveconverts,buttoallhisfellow-apostles.It appears that, from his infancy, he had shared in the richadvantagesofaliberaleducation;andthat,asheadvancedinyears,he was introduced to lettered and cultivated society, which hiscapaciousmindwasqualifiedatoncetoappreciateandto improve.Inanotice,whichisincidentallygivenofhisearlylife,wereadthathe was born in Tarsus, the chief city of Cilicia, a capital longdistinguished for a university, where Grecian learning was taughtwitheminentsuccess.Whetherheattendedthatuniversityornotisuncertain;but,fromthefrequentandappropriatequotationswhichhemakesinseveralofhisspeechesandepistlesfromthepoetsandphilosophersofGreece,itiscertainthatthere,orelsewhere,hehadacquiredaknowledgeofpoliteliterature,andatasteforthepursuitsoflearning.HecouldspeaktothepolishedAthenians,onMars'shill,in their own exquisite tongue. (Acts 17:22). During his abode atTarsus,indeed,hehad,inpart,followedtheoccupationofhisfather,asatent-maker, for itwas the customof good families among theJewstobringuptheirchildrentoatrade,eventhoughtheyshouldbe destined to the more liberal pursuits of learning; and theadvantage of this early training was afterwards exemplified in theexperienceof this remarkableman.We find that,while hewas yetyoung, he left Tarsus, and repaired to Jerusalem, the chief seat atonce of Jewish learning and religion, probably with the view ofpursuinghisscripturalstudies,andqualifyinghimselfforthesacredoffice of scribe, or doctor of the law; and he there enjoyed theprivilegeofstudyingunderGamaliel,whoisdescribed'asamemberofthecouncil,anddoctorofthelaw,hadinreputationamongallthepeople.'Hehadenjoyed, then, thebestopportunitieswhichhisageafforded for becoming acquainted both with Greek and Jewishliterature.Andthathehadgeniustorelish,andindustrytoprofitbytheseadvantages, appears fromhiswonderfulwritings and laboursinafter life, aswell as fromhisown testimony: 'I amverily a Jew,borninTarsus,acityinCilicia,yetbroughtupinthiscityatthefeetofGamaliel,andtaughtaccordingtotheperfectmannerofthelawofthe fathers;' 'And I profited in the Jews' religion above many myequals,'orcontemporaries,'inmineownnation.'

In respect, again, to his religious opinions andmoral habits, it isclear that he was by conviction, as well as in profession, a Jew,holdingthefaithoftheOldTestament,andobservingtheworshipofthe one living and true God, in opposition to all the false butseductive formsof polytheistic superstitionwhich prevailed amongthe other nations, and which had been adorned with all theattractions of poetry and painting and sculpture, by the genius ofGreece and Rome. And not a Jew only, but a Pharisee, a strictprofessor of the Jewish faith, maintaining, in opposition to theSadducees, who were, both in their principles and habits, thelibertinesoftheage,thosegranddoctrineswhichtheyhaddiscarded,suchastheimmortalityofthesoul,theresurrectionofthebody,andthecertaintyofajudgmenttocome;andexhibiting, inhisoutwarddeportment, a fair, and even a strict example, both of ceremonialobservanceandofcivilvirtue.Hisownaccountofhisearlylifeshowsthat he was never, either in his own estimation or in that of hisfellow-men, irreligious or immoral; on the contrary he says, 'Mymanner of life frommy youth, whichwas at the first amongmineownnationatJerusalem,knowalltheJews;whoknewmefromthebeginning, if theywould testify, thatafter themost straitest sectofourreligion, I livedaPharisee.' (Acts26:4). 'And I profited in theJews' religion above many my equals in mine own nation, beingmoreexceedinglyzealousofthetraditionsofmyfathers.'-(Galatians1:14).'ThoughImightalsohaveconfidenceintheflesh.Ifanyotherman thinketh that he hath whereof he might trust in the flesh, Imore:circumcisedtheeighthday,ofthestockofIsrael,of thetribeof Benjamin, an Hebrew of the Hebrews; as touching" the law, aPharisee; concerning zeal, persecuting the church; touching therighteousnesswhichisinthelaw,blameless.'(Philippians3:4).Suchis the account which he gives us of his character before hisconversion - an account which may, at first sight, appear to beinconsistent with those humbling confessions and those deeppenitential feelingswhichhe uttered in otherparts of hiswritings,wherehespeaksofhimselfas'lessthantheleastofallsaints,'andasthe very 'chief of sinners;' but, on further reflection, theseexpressions,when compared together,will only serve to show that

the fairest exterior may conceal an unsanctified heart; and that acorrect creed, and amoral life,maywell consistwith the absolutenecessityofregeneration. It isnotsaid thathewasany thingmorethan a Pharisee; and our Lord himself declared to his disciples,'Except your righteousness exceed the righteousness of the scribesandPharisees,yeshallinnowiseenterintothekingdomofGod.'Heknew the law in its letter, and yet was ignorant of its spirit andpower;for,atasubsequentperiod,hemadethisacknowledgment-'Iwasalivewithoutthelawonce;butwhenthecommandmentcame,sinrevived,andIdied.'Bythelawistheknowledgeofsin:butitisbythe law spiritually understood; and hence he was destitute of anytrue sense of sin, till he was impressedwith the spirituality of thelaw. 'Ihadnot known sin, unless the law had said, Thou shalt notcovet.' In this state of mind he was neither more nor less than azealous formalist, resting in the correctness of his creed, and thedecency of his life, and the strictness of his religious observances,whilehisheartwasfarfrombeingrightwithGod;andsharedlargelyinthecharacterwhichisascribedtothesecttowhichhebelonged,when it is said of them, that 'they trusted in themselves that theywererighteous,anddespisedothers.'

Inrespect,again, tohisviewsofChristandtheGospel,hewasnotonlyanunbeliever,butaviolentpersecutoroftheChristianChurch.Here is a melancholy combination of apparently opposite andincompatiblequalitiesofcharacter:a learned, religious,moral,andself-righteous man, evincing a disposition to oppress andexterminatethefollowersofthemeekandlowlyJesus.Wereadthat,atStephen'smartyrdom, 'thewitnesses laiddowntheirclothesatayoung man's feet, whose name was Saul;' and 'that Saul wasconsentinguntohisdeath.'Andduringthegreatpersecutionwhichfollowed, it is said, 'As for Saul, he made havoc of the church,entering into everyhouse, andhalingmen andwomen, committedthem to prison.' Nay, not content with this, his seal urged him toproceed further: 'And Saul, yet breathing out threatenings andslaughteragainstthedisciplesoftheLord,wentuntothehighpriest,anddesiredofhimletterstoDamascustothesynagogues,thatifhefoundanyofthisway,whethertheyweremenorwomen,hemight

bring them bound unto Jerusalem.' On this subject he oftenexpressed, after his conversion, the deepest and most penitentialsorrow;anditisclearthathereinheactedinoppositiontotheadviceofhisgreatmaster,Gamaliel(Acts5:34);yetIapprehendthatwearenotentitledtoregarditasaproof,eitherthathewasnaturallycruelinhisdisposition,orinsincereintheprofessionofhisformerfaith.Itistrue,indeed,thatpersecutionforconscience'sakecan,innocase,be defended, and thiswas afterwards acknowledged by the apostlehimself; but then it ought to be remembered that the principle oftolerationwasnotrecognisedintheageinwhichhelived,andneverexemplified-whatevermaybesaidofthe'mildspiritofPaganism'0-where therewas any thing that opposed, andwould not coalescewith itspolytheism.Wearetooapt, in judgingofPaul's conduct tothe primitive Christians, to carry with us all our modern ideas ofliberalityandmutualtoleration,and,byapplyingthesetohiscase,todraw from it a very harsh and injurious reflection against hischaracter. But it is a well-known historical fact, that some of themost violent persecutors of the Church have been, in their privatecharacter, not only devoutly attached to their own religion, buttenderlyaffectionatetotheirfriends:such,forexample,wasMarcusAurelius, in ancient Rome; and Charles the First, and Sir ThomasMore, in our own country. They resembled the 'devout andhonourablewomen,'ofwhomwereadinActs'thattheywerestirredup,withthechiefmenof thecity, toraisepersecutionagainstPauland Barnabas, and expelled them out of their coasts.' It was zeal,blended with deplorable ignorance, rather than any ferocious orsavage disposition, which in these, and similar cases, led topersecution;and,consideringthetendernessofheartandwarmthofaffectionwhichwere subsequentlymanifestedby theapostleof theGentiles,I cannothelpbelieving that itwas theperfect sincerityofhisattachment to the lawofMoseswhichpromptedhimtoopposewhathethenconceivedtobeanimpiousinnovation,andthatitwashis very zeal for what he thought to be the cause of God, whichstirred him up to persecute what he no doubt believed to be adangerous heresy. In most cases of controversy, and especially inthose inwhich controversyends inpersecution, itwillgenerally befound that there is at least an imageof right and justice forwhich

eachpartycontends;andthatzealforwhattheyconceivetobetruthandjusticegivesthemaconsciousnessofsincerityeveninanunholycause. We might find many illustrations of this remark in thecontroversiesofmoderntimes.Butinthecasebeforeus,IthinkitisclearthatSaulhad'azealforGod,butnotaccordingtoknowledge,'that he was ignorantly opposing the same authority which heprofessed torevere, that thevery sincerityofhisattachment to thetraditions of his fathersmade him unapt to entertain the thought,that, in persecuting the followers of Christ, he might probably befoundtofightagainstGod;forsuchistheaccountwhichhegaveofhispresentstateofmindafterhisconversion,when,penetratedwitha conviction of his guilt, and deeply humbled on account of it, hecouldstillsay,'IverilythoughtthatIought'-afalsesenseofduty isclearlyimplied-'todomanythingscontrarytothenameofJesusofNazareth; andmany of the saints did I shut up in prison, havingreceived authority of the chief priests; and when they were put todeath, I gave my voice against them. And I punished them oft inevery synagogue, and compelled them to blaspheme: and beingexceedinglymadagainstthem,Ipersecutedthemevenuntostrangecities.' (Acts 26:9). And again, 'I was before a blasphemer, and apersecutor, and injurious; but I obtained mercy, because I did itignorantly,andinunbelief.'(1Timothy1:13).

SuchseemstohavebeenthecharacterofSaul;andthereisenoughin it both to account forhis opposition to theGospel, and to showthatheneeded,not less than the reckless gaoler atPhilippi, or thepoor malefactor on the cross, to undergo a great spiritual changebeforehecouldenterintothekingdom.Hischaracterwas,indeed,sorespectable,thatsome,lookingonlytothefairexterior,maybeataloss todiscover in this learned, religious,moral, and self-righteousman, any thing else than his violent opposition to the Gospel, inpersecuting its first professors, that called for any change; but, ondeeper reflection, theywill find cause to believe that his vehementzeal'inbreathingoutthreateningsandslaughteragainstthedisciplesof theLord,' if itdidnotnecessarily implyacruelandbloodthirstydisposition, did at least indicate a frame of mind in all respectsopposedtothespiritualandbenigngeniusoftheGospel,andthatit

istoberegardedasthenaturalfruitandtheoutwardmanifestationofarancorousaversiontothetruthasitisinJesus.Itshowedthatinhis heart hewas an enemy to Christ and his cause; and therewasenough of enmity in his bosom to render regeneration absolutelyneedful,aswellastoaccountforhiszealintheworkofpersecution.Learned as he was, his very learning made him look down withcontemptandscornontheilliteratefishermenwhohadappearedinoppositiontothedoctrineoftheScribesandPharisees;religiousashe was, his very religion prompted him to oppose a system ofdoctrineatvariancewithallhispreconceivedopinions;moralashewas,hisverymorality fosteredaspiritof self-righteousconfidence,whichrenderedthehumblingdoctrineof thecrossutterlyoffensivetohim;andpatrilticashewas, sopatriotic thathisheart seems toswell when he speaks of 'the Israelites, to whom pertained theadoption,andtheglory,andthecovenants,andthegivingofthelaw,andtheserviceofGod,andthepromises,'hispersonalconvictions,hisnationalpride,andhispartyspiritallcombinedtoexasperatehishatredandexcitehis contempt for thosewho represented Jesus ofNazarethastheMessiahthathadbeenpromisedtothefathers, theMessiahwhomhe,likemostofhiscountrymen,probablyexpectedasa temporal prince to deliver them from the Roman yoke andestablish a powerful monarchy in Judea; and hence, when Jesusappeared,claimingthisaugustcharacter,hemightconceivethathewas justly condemned, and that his followersmight also be put todeath as deceivers of the people. In those very features of hischaracter,then,whichatfirstsightseemthemostamiable,andtheleast likely to lead to such a result, we find the very strength andsourceofhisoppositiontotheGospel,justas,inmoderntimes,nonearemorebitterandinveterateagainstthedoctrinesoffreegraceanda life of spiritual religion, than those moral, decent, and self-righteous men, who have a form, while they deny the power ofgodliness.

ButI apprehend thatSaul's violentopposition to the truth is tobeascribed,innosmallmeasure,tocertainconvictionswhichhadbeenawakened in his conscience bywhat he had seen and heard of theGospel,andtheconductofitsprofessors,convictionswhichwerenot

effectual to subdue, but were abundantly sufficient to stir up andexasperatehisenmity.Itdoesnotappearthathehadbeenpresentatthe crucifixion of Christ; but he was present, as an interested andactive spectator, at the death of Stephen, the first martyr for thetruth; he had heard his sublime discourse, and looked on hiscountenancewhen 'his face seemed as it had been the face of andangel,' and witnessed his triumphant death, when he fell asleep,saying,'LordJesus,receivemySpirit,'and 'Lord, laynotthissintotheircharge;'andonamindlikePaul'ssuchascenemusthavemadesomeimpression.Ifitdidnotdisarmandsubdue,itwouldexciteandexasperate. It might, and probably did, awaken some inwardmisgiving,somesecretsuspicion thatpossibly theremightbe truthinthatGospelwhichStephensealedwithhisblood,andsomefeelingofuneasiness,amountingeventopain,forsuchisoftentheeffectofconviction awakened in the conscience of unbelieving men, as isremarkablyevincedwhenitissaidofthosewhosurroundedStephenon thatmemorable occasion, 'When they heard these things, theywere cut to the heart, and gnashed on him with their teeth;' andagain,ofthosewholistenedtothefaithfultestimonyofPeterandtheotherapostles,'Whentheyheardthat,theywerecuttotheheart,andtookcounseltoslaythem.'Thearrowofconviction,whereitfailstobring the sinner bleeding to Christ, saying, 'Whatmust I do to besaved?seldomfails toexasperatehisnaturalenmity,soastorousehisviolentoppositiontoChristandhiscause; insomuchthat,whenat any timewe see aman breathing out violence and threateningsagainsttheministersandpeopleofGod,wearereadytothinkthatatone time that sinner must have had an arrow sticking fast in hisconscience,andthatheisuneasy,andrestless,andwretchedwithin,inconsequenceofitsranklingandfesteringsore.AndthatPaulhadexperienced some such convictions, appears, I think, from thelanguageofourLord,'whenhesaidtohim,'Itishardfortheetokickagainstthepricks.'Itisasifhehadbeenprickedinhisheart,andasifhewasgoadedontoviolenceandbloodshedbyconvictionswhichhewasdeterminedtokickagainstandresist,insofarastheytendedtosubduehishaughtyspirittothefaithandobedienceoftheGospel;just as kingSaul's persecution ofDavidwas stimulated by a secretconsciousness of his own guilt, and a lurking suspicion thatDavid

wastheLord'sAnointed.

2. Ifwenowconsider the circumstanceswhichaccompanied, and themeanswhicheffectedhisconversion,weshallfindthat,whileitwasbrought about in a miraculous way, it was the result of the truthwhichwasmade known to him by the visionand the voiceof theSaviour,andwhichwascarriedhometohisheartbydemonstrationof the Spirit and by power from on high. It is said, that 'as hejourneyed, he came near Damascus: and suddenly there shinedroundabouthima light fromheaven:andhe fell to theearth, andheardavoicesayinguntohim,Saul,Saul,whypersecutestthoume?Themiraculousaccompanimentsofhisconversionweretheshininglight,a'lightabovethebrightnessofthesun,'thesupernaturalvoice,and the sudden infliction of blindness, which was afterwardsmiraculously cured, when there 'fell from his eyes as it had beenscales;' but while these and similar circumstances were useful assubordinate means, in the way of arresting his attention andimpressinghisconscienceandaffordingevidenceforthetruth,itwasthetruthitself,thesimpletruthasit is inJesus,whicheffectedtheconversionofPaul; andherein it resembles the caseof everyothersinner.

Thattruthwaspresentedtohiminthreedistinctways:—

3. Itwas embodies, as itwere, and exhibited in the vision of Christ.Andthatyoumayunderstandthesuitablenessofthismanifestation,andwhatafloodoflightitwasfittedtopourintohismind,Irequestyoutoremember,thatasSauldidnotatthattimebelieveinJesus,he must have regarded him as an impostor, who had been justlycondemned and put to death; and that his unbelief, which hadprobablybeenfoundedontheextremehumiliationofChristwhenheappeared as a 'man of sorrows and acquainted with grief,' wasdoubtless confirmed by his death and burial, when his enemiesseemedtohavetriumphedoverhim.Andwhat,then,couldbebetterfittedtoundeceivehim-toconvincehimofhisformererror,andtounfold tohim theglorious truth - than the personal appearance ofthe same Man of Sorrows, after he had been crucified, in the

brightness of his resurrection glory, and in the dignity of hisexaltation? The mere appearance of the Saviour in such a formcontained in it thewholeGospel; itprovedaswellasexhibitedthetruth: it showed that he had risen from the dead, that he hadascendeduponhigh, thathehadbeenexaltedbytherighthandofGod,andifexalted,thenhewaswhatheprofessedtobe,theSonofGod,theChrist,theMessiahthathadbeenpromisedtothefathers;nay,thathehadfinishedtheworkwhichtheFatherhadgivenhimtodo, that his work had been accepted, and his reward earned,insomuch that now 'all power was given to him in heaven and onearth;'andfromthecrosshehadpassedtothethrone!Allthismusthave flashedat onceon themindofSaul, as soonashewasmadeacquainted with the person who spake to him from amidst thatshininglight!

4. WhilethetruthwasembodiedandexhibitedinthevisionofChrist,itwasfurtherexplainedbyhisvoice.Wefindnoformaldiscourse,nofull exposition, no systematic statement of the truth, but a fewintimations, which, when combined with what he then witnessed,andwhatheafterwardslearned,wereenoughtoproduceinhismindthefaithwhichisuntosalvation.Whenhesaid,'Whoartthou,Lord?theLordsaid,'IamJesuswhomthoupersecutest:itishardfortheeto kick against the pricks. And he, trembling and astonished, said,Lord,whatwilt thou haveme to do?And the Lord said unto him,Arise,gointothecity,anditshallbetoldtheewhatthoumustdo.'Whenthevoiceaskedhim,'Saul,Saul,whypersecutestthoume?'hemust have had some indistinct impression that it was Jesus whospoketohim,forheknewinhisconsciencethathewaspersecutinghisdisciples,andthemiraculousvisionconvincedhimthathewasintheDivinepresence,forhecalledhimLord;butwhen,inanswertohisquestion, 'Whoartthou?hereceivedthatexpressdeclaration, 'IamJesus'-orasitisinthe22ndchapter,'IamJesusofNazareth,'-'oh!whatdeep convictions and emotionsmust at that instanthaverushedintohissoul!IfJesuswasindeedalive;ifhehadreallyrisenfromthedead;ifhehadascendedintoheaven;andifhenowstoodin his immediate presence, then Saul must have felt, with all thequicknessandcertaintyofintuition,thatinopposingtheGospel,he

was fightingagainstGod;and nowonder that he lay on the earth'tremblingandastonished,'whenheknewthatthesameJesuswhowas crucified inweakness had been raised in power, and had nowcome down - might it not be to judge and destroy? There was,indeed,nowordof threatening,but apointedquestion, a touchingexpostulation,demandingthereasonofhispresentconduct,insuchawayasmusthaveawakenedhisconsciencetoreprovehimofsin.Thathefeltthereproof,andwasalarmedonaccountofhisguiltanddanger,appearsfromhis'trembling;'butfearisnotfaith;remorseisnotrepentance;noristheresufficientpowerinmereterrortoeffecttheconversionoftheheart.Theheart isturnedbytheattractionoftheSaviour'slove;andif,ontheonehand,thewordsofChristservedtoimpresshismindwithaveryawfulsenseofhisguilt,seeingthattheyrepresentedhispersecutionof theChurchasequivalent to thepersecution of Christ himself, they were also fitted, on the otherhand,toconveytohismindaveryvividideaofthetendernessofhiscompassionandtherichesofhisgrace.ForwhentheSavioursaid,'IamJesuswhomthoupersecutest,'whatadiscoverywasmadeofhislovetohisownpeople!SaulwasnotconsciouslypersecutingChrist,hewasonlypursuinghispoor followers;hewas inquestofcertainmenandwomenatDamascus, that hemight bring thembound toJerusalem; butwhen Jesusmet him by theway, he did not say tohim, Saul, Saul, why persecutest thou them, but, why persecutestthou me, intimating thereby that he identifies himself with hispeople, that in all their affliction he is afflicted, that they were'membersofhisbody,ofhisflesh,andofhisbones,'thatifanyonemembersuffered,theHeadsympathizedandsufferedtoo,accordingtohisownlanguageinanotherplace:'Inasmuchasyedidituntooneoftheleastofthesemybrethren,yedidituntome!'Butfullasitwasof love for his people, this language might have only terrified thetrembling persecutor, and driven him to the verge of despair, hadthere been no manifestation of tenderness and compassion tohimself: he might have thought, if, in pursuing these men andwomen,IhavebeenpersecutingChrist,theLordofGlory,thereisnohopeforme;butimmediatelyJesusdropsawordofkindness,whichwasasacordialtohissinkingspirit;hisveryexpostulationbreathesaspiritoftenderness,andshowsthatthepersecutorhadaplace in

theSaviour'sheart;formarkthegraciouswords, 'Itishardfortheeto kick against the pricks:' it is hard, not for me, whom thoupersecutest,not formypoor followers, themen andwomenwhomthou art haling to prison; but, 'it is hard for thee.'Oh! then, theSaviourhadasympathyevenforthissinner;thePrinceofPeacewasconcerned for thispersecutor,andspakeof thehardshipthe injuryhewasdoingtohimself.Andhowmustthistendernesshavetouchedhisheart,atatimewhenhewasself-convicted,andself-condemned,especially if,by 'kickingagainstthepricks,'heunderstoodtheLordtomeanhis resisting the convictionsofhis conscience, and settinghimselfinoppositiontothetruthswhichhehadnowbeentaught.Bysuchmeans he was at once convinced of his sin and danger, andsatisfied of the truth of the Gospel, and instructed in the relationwhichChristbears tohispeople,andthecompassionwhichhe feltforhimself;andtothesemeansherefersafterwardsashavingbeeninstrumental inGod's hand in bringing him to a knowledge of thetruth:'Icertifyyou,brethren,thattheGospelwhichwaspreachedofmeisnotafterman.ForIneitherreceived itofman,neitherwasItaughtit,butbytherevelationofJesusChrist.'

5. WhileSaulwasfirstbroughttotheknowledgeandbeliefofthetruthbythevisionandvoiceoftheSaviourhimself,Godwaspleased,evenin this remarkable case, to put honour on his own ordinance, byemployingtheministry of Ananias to instruct and confirmhim inthefaith:Verse6,'TheLordsaiduntohim,Ariseandgointothecity,anditshallbetoldtheewhatthoumustdo.'Verse10,'Andtherewasa certain disciple, named Ananias, and to him said the Lord in avision,Ananias!Andhesaid,Behold,Iamhere,Lord.AndtheLordsaiduntohim,Arise,andgointothestreetwhichiscalledStraight,andinquireinthehouseofJudasforonecalledSaulofTarsus:for,behold,heprayeth,andhathseeninavisionamannamedAnaniascoming in, andputtinghis hand onhim, that hemight receive hissight. ThenAnanias answered, Lord, I have heard bymany of thisman, howmuch evil he hath done to thy saints at Jerusalem: andherehehathauthorityfromthechiefprieststobindallthatcallonthyname.ButtheLordsaiduntohim,Gothyway:forheisachosenvesseluntome,tobearmynamebeforetheGentiles,andkings,and

thechildrenofIsrael;forIwillshowhimhowgreatthingshemustsuffer formyname's sake.AndAnaniaswenthisway, and enteredintothehouse;andputtinghishandsonhim,said,BrotherSaul,theLord,evenJesus,thatappeareduntotheeinthewayasthoucamest,hathsentme,thatthoumightestreceivethysight,andbefilledwiththeHolyGhost.And immediately there fell fromhis eyes as ithadbeen scales: and he received sight forthwith, and arose, and wasbaptized.'

ThewordsofAnanias, andhis verymission tohimat sucha time,must have enlarged his views, and strengthened his belief of thetruth: for he had been taught to expect such a visit from onewhoshouldtellhimwhatheoughttodo;andwhenhecame,andspoketohimofJesuswhohadappeared tohimby theway, andwrought amiraculouscureofhisblindness,andimpartedtohimthegiftoftheHoly Ghost, and accosted him as a brother, and exhorted him to'arise,andbebaptized,andwashawayhissins,callingonthenameof the Lord,' he could not fail to regard these events as at once asignal proof of divine interposition, and a manifest fulfilment ofChrist'spromise;and,whatwasmuchbetterfittedatoncetosubdueandcomforthim,as somanyprecious tokens of the Saviour's careandkindnessforhimselfindividually,suchasmightwellawakentheliveliestgratitude,andaffordagroundofconfidenceandhope.Formarktheminuteknowledge,thepersonalkindness,thepastoralcareof the Lord Jesus Christ; he keeps his eye on this spirit-strickenpenitentasheenters intothecrowdedcity;hemarksthestreet;hesinglesouttheveryhouseinwhichhetakesuphisabode,andcomestoanotherdisciple,whomhealsonames,andsays,Go,forbeholdheprayeth!

Bythesemeans-bythevisionofChrist,bythewordshespake,andbytheministryofAnanias- thetruthwaspresented,alongwith itsappropriateevidence,tothemindofSaul;butitisofimportancetoobserve,especiallywithaviewtoaccountforhisbeingimmediatelyemployedintheworkofpreachingtheGospel,thatassoonashewasconvinced of Jesus being the Messiah, all his Old Testamentknowledge became at once available; he had now obtained

possessionof the keywhichunlocks that storehouse of typical andpropheticinstruction;andhispreviousfamiliaritywiththewritingsofMosesandtheprophetsmusthavequalifiedhim, innoordinarydegree, for understanding, and expounding, and vindicating theGospel, as soonashewasbrought tobelieve that 'the testimonyofJesusisthespiritofprophecy.'

ButneitherthevisionnorthevoiceofChrist,neithertheministryofAnaniasnorSaul'sfamiliaracquaintancewiththewritingsofMosesand the prophets, would have availed for effecting his conversion,without the grace of theHoly Spirit.We read that he received theHolyGhost;andifthisistobeunderstoodofhissupernaturalgifts,itisequallycertainhemusthavereceivedhisspiritualgrace;forhehimselftestifies,'BythegraceofGodIamwhatIam.''ItpleasedGodtorevealhisSoninme.''God,whocommandedthelighttoshineoutof darkness, hath shined in our hearts, giving us the light of theknowledgeofthegloryofGodinthefaceofJesusChrist.'

6. Ifwenowinquireintothenatureofthisgreatchange,orwhereinitproperlyconsisted,andthepracticalresults inwhich it terminated,we shall find that his whole conversion hinged on one point; itdepended on his believing that 'Jesus was the Christ.' Asinglethought isoften thekey to a greatdiscovery, and so a single eventmaybetheoccasionofatotalrevolutioninthewholeopinions,andfeelings, and habits of a man. Thus it was with Paul. The singlethoughtthatnowtookpossessionofhismind,andthrewaclearandsteady light on thewhole schemeof revealed truth,was that JesuswastheChristofGod;andthesingleeventthatcarriedhometohisheart a conviction which revolutionized his whole creed, andcharacter,andconductwas thepersonal appearanceofJesus,oncecrucified but now exalted, as he journeyed towards Damascus. HesawJesus-Jesuswasthenalive;hesawJesusshininginlightabovethebrightnessofthesun,-Jesuswasthenglorified,andifglorified,his work was accepted, his Gospel true, his authority divine, hispower almighty; and that one thought was enough to convert thePharisee intoapenitent, thepersecutor intoapreacher, theJewishbigot into a Christian philanthropist. The change was sudden,

indeed,butitwasalsocomplete;forChristwasabove,andtheSpiritwithinhim.From thathour he became a 'new creature; old thingspassedaway;allthingsbecamenew.'

Oh! it is deeply instructive tomark the contrast, in every point ofview in which it can be contemplated, betwixt his former and hisfuture character. His life was now turned, as it were, into a newchannel.And if his changewas sudden, itwas alsopermanent.Hehadnownewviews,newviewsofhimself.- 'Iwasalivewithoutthelawonce:butwhenthecommandmentcame,sinrevived,andIdied.'Once he was a Pharisee, believing himself to be righteous, anddespisingothers;nowhe isapenitent,confessinghimself tobethe'chiefof sinners,' and 'less than the leastofall saints;' oncehewasbuiltupinthefondconceitofhisownworth,nowheaccountsitbutas filthy rags: 'Though Imight alsohave confidence in the flesh. Ifanyotherman thinketh thathehathwhereofhemight trust in theflesh,Imore:circumcisedtheeighthday,ofthestockofIsrael,ofthetribeofBenjamin,anHebrewoftheHebrews;astouchingthelaw,aPharisee.''Butwhatthingsweregaintome,thoseIcountedlossforChrist. Yea, doubtless, and I count all things but loss for theexcellency of the knowledge of Christ Jesus my Lord: for whom Ihavesufferedthelossofallthings,anddocountthembutdung,thatI may win Christ, and be found in him, not having mine ownrighteousness,whichisofthelaw,butthatwhichisthroughthefaithof Christ, the righteousnesswhich is ofGod by faith.'He had newviewsofGod;henowsaw'thelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist;'newviewsofthelaw;hesawitnowinitstruecharacter,asaministrationofdeath,acovenantgenderingtobondage,aschoolmastertobringhimtoChrist;hehadnewviewsoftheGospel,asGod'struth,ofJesusasGod'sChrist,ofhisChurchasGod'speople, of the Jews and their fearful guilt, of theGentilesandtheirpredictedprivileges;andhisviewsbeingthuschanged,hisaffections and aims, his pursuits and pleasures, his habits and hishopeswereallalikenew,insomuchthatthebigotedJewbecametheuniversalphilanthropist,exclaiming,'IshetheGodoftheJewsonly?ishenotalsoof theGentiles?andthefiercepersecutorbecamethefervent preacher, exclaiming, 'The weapons of our warfare are not

carnal,butspiritual,andmightythroughGodtothepullingdownofstrongholds;'andhewhobreathedout 'threateningsand slaughter,andwasexceedinglymadagainstthepeopleofGod,'devotedhislifeto their service, taking upon him 'the care of all the churches,''makinghimselfallthingstoallmenifpossiblyhemightgainsome;'andnothingmoved by peril and persecution, nor 'counting his lifedearuntohimself,thathemightfinishhiscoursewithjoy,andfulfiltheministrywhichhehadreceivedof theLordJesus, to testify theGospelofthegraceofGod.'

Need I dwell on the moral and spiritual fruits of his conversion?Readhismatchlessepistles,study thesimplebutsublimenarrativeofhis life, and seehowbrightly andhowsteadily the fireofdivinelove,whichwasfirstkindled inhisbreastonhisway toDamascus,burned there, and how it continued to brighten and to burnmorestronglyinthefaceofallobloquyandoppositionanddanger,tillhiswarfarewasended,andhissoulwasjoinedtothekindredsocietyofseraphicspiritsinthesanctuaryabove.Andletthoseespeciallywhodeclaimagainstconversionasafanaticalorenthusiasticdream,andsuspect it themore if it be suddenlywrought, behold in the life ofPaultherealityandthepracticalfruitsofthisgreatchange;forthenew life which he led flowed from his new birth on the way toDamascus; thiswas the fountain, that was the pure and fertilizingstream.His conduct, indeed, had been decent and regular, and inmanyrespectsexemplarybefore;butstillhislifewaschangedaswellashisheart;itwasregulatedbynewprinciples,andconversantwithotherobjects,anddevotedtohigherandbetterends,insomuchthatnowhecouldsay,'ThelifewhichIliveintheflesh,IlivebythefaithofChrist,wholovedme,andgavehimselfforme.'

Manypracticallessonsmightbededucedfromthiscase,asthat,

1) Amanmay be learned, decent,and exemplary inmany things,andyetbedestituteofspirituallife,soastorequire,notlessthantheirreligiousandimmoral,tobeconvertedandrenewed.2)Aformofgodliness,whereitspowerisabsent,isagrievoussnaretothesoul.

3)AzealforGodmayexistwhichisnotaccordingtoknowledge,anda manmay be sincere in following a course which is leading himdowntothechambersofdeath.4)IgnoranceoftheGospel,combinedwiththeformofreligionandadecentmorallife,isoftenobservedtoissueininveterateoppositiontoChristandhiscause,especiallywheretheconscienceiswearyandrestless,byreasonofitsunappeasedconvictions.5) The one truth, that 'Jesus is the Christ,' is sufficient,when it isreallybelieved,atonceto layasolidgroundofhopeforthesinner,andtochangehimintoanewman.6)Faithworksby love, soas to constrain thebelieverno longer tolive unto himself, but unto Him that died for him, and that roseagain; and prompts him tomake known to others the truth whichhasbroughtpeaceandcomforttohisownsoul.7)TheconversionofPaulisastrikingevidence,andthelifeofPaulisastrikingillustration,ofthepoweroftruth.

IV.TheEthiopianTreasurer:Acts8:26-40

THEcaseof theEthiopianTreasureraffordsabeautiful exampleof thewayinwhichan ignorant,butsincereanddevout inquirer, isoften led,under the guidance of the Spirit of God, and notwithstanding manyunfavourable circumstances in his condition, to a clear and savingknowledgeofthetruthas it is inJesus.ItbelongstoadifferentclassofcasesfromthattowhichthePhilippianGaoler,theDyingMalefactor,andSaulthePersecutor,aretobereferred,sincethesememorablecharacters,while they differ from each other inmany respects, agree in this, thateach of the three was chargeable with some specific crime of a veryaggravated nature - the Gaoler with intentional suicide, theMalefactorwithrobbery,andSaulwithpersecutionandbloodshed-whilenothingisrecordedoftheEthiopianthatiscriminal,andmuchthatiscreditabletohis character, hismain defect being his ignorance of divine truth, andeventhathewasdevoutlyseekingtoremove.Hisexperience,therefore,isfitted to illustrate the caseof suchashave longbeen seeking the truth,

butarestill 'walkingindarknessandhavingnolight;'anditcannotfail,whenrightlyunderstoodandduly considered, to impart to themaverylargemeasurebothofinstructionandencouragement.

1. In his previous state there were many unfavourablecircumstances,whichmightseemtorenderhisconversionaverydifficultundertaking,while therewere, at the sametime,someveryhopefulsymptoms.

Amongtheunfavourable circumstanceswhichmight seemto present an obstacle to his conversion, and whichprobablyretardedhisprogressinacquiringaknowledgeofthe truth, I may mention his birth and residence inEthiopia,a landofheathendarkness - at a greatdistance,probablynotlessthanonethousandmilesfromJerusalem,the seat of the true religion; his wordlywealth,which isoften a snare to the soul (for 'how hardly,' says our Lordhimself, 'shall a richman enter into the kingdomofGod;'and again, 'I say unto you, it is easier for a camel to gothroughtheeyeofaneedlethanforarichmantoenterintothekingdomofGod;'fornotonlythecaresoftheworld,butthedeceitfulness of riches also, and other lusts, choke theWordandrender itunfruitful); andhis elevatedrankandextensiveinfluence,as 'aneunuchofgreatauthorityunderCandace,queenoftheEthiopians.'Hebelongedtoaclassofmenwhoexercisedalmostunlimitedpower insomeoftheEastern nations, and who were notoriously addicted tointrigue and the other arts of courtly ambition; and thismightbeabar in thewayofhis spiritualprogress (for 'yesee your calling, brethren, how that not many wise menaftertheflesh,notmanymighty,notmanynoblearecalled;but God hath chosen the foolish things of the world toconfoundthewise,andGodhathchosentheweakthingsofthe world to confound the things which are mighty, andbase things of the world, and things which are despised,bathGodchosen;yea,andthingswhicharenot,tobringtonought things that are, that no flesh should glory in his

presence.') It is manifest that these, or some othercircumstancesofalikenatureinhiscondition,hadexertedan injurious influence over him, and had retarded hisprogress in the acquisition of religious knowledge; for hewas, as we shall immediately see, lamentably ignorant,notwithstandingalltheeffortshehadmade;andlookingonhim as he returned in his chariot to his native land, wemightbeready,inaspiritofhopelessness,toexclaim,'CanthisEthiopianchangehisskin?

But while many circumstances in his outward conditionwere unfavourable, we cannot read the narrative withoutdiscovering some hopeful symptoms in the state of hismind.ForwhilehewasbybirthandresidenceanEthiopianGentile,hewas,notwithstanding,both inhis creedand inhisprofession,aproselytetotheJewishfaith,andabelieverin the one only, the living and the true God. Althoughsurrounded by the forms of polytheistic superstition, andlivinginalandofgrossspiritualdarkness,hehadinsomeway,notdescribed,becomeacquaintedwiththerevelationofdivinetruthintheOldTestamentScriptures,andhiseyehadbeenopenedtodiscernthetruelight,sofarastosatisfyhimthatitwasthelightofheaven.Thusmuchisimpliedinthe fact that 'he had come to Jerusalem to worship,' andthat on his return he was engaged in reading the OldTestament Scriptures. And this instance affords anexemplification and proof of a very delightful truth, - Imean the extensive influence, which was exerted by theJewish dispensation on the surrounding nations.While itwas in some respects limited and local, as being speciallydesigned for the children of Israel, and established in theland of Judea, it was nevertheless fitted to instruct othernationsinthegrandprinciplesofreligioustruth,andallthegreat nations of antiquity were successively brought intosuch near contact, and such familiar intercourse with theJews,as couldnot fail to impart tomanya thinkingmindamongst them the knowledge of the one living and true

God. In the earlier part of their history, the Jews wereconnected with the Egyptians who were the wisest, theCanaanites who were the most warlike; and thePhoenicians,themostcommercialofthesenations;andatalater period, partly by their long captivity, partly by theirdispersion and their residence in almost every city, theywere intermingled with the Assyrians, the Persians, theGreeks, and theRomans, insomuch that not onlywas theOld Testament translated into Greek for the use of theHellenicJews,butheathenism itself derived from itmanyusefulhints,aswellasthematerialsofmanyafable,as isclear in the case of Zoroaster and others. And as the OldTestament dispensation was fitted to exert such aninfluence over the surrounding nations, so provision wasmade for the admission ofproselytes to some, at least, ofthe privileges and services of the Jewish Church. Theseproselytes have been divided into two classes, calledrespectively the proselytes of righteousness and theproselytesofthegate;andthesewereinthehabitofcomingup to Jerusalemat the stated festivals aswell as the Jewsthatwerescatteredabroad;ofwhomit issaid, thatonthedayofPentecost,whichoccurredafterthecrucifixionoftheSaviour,therewerethenassembled'Parthians,andMedes,and Elamites, and the dwellers in Mesopotamia, and inJudea, andCappadocia, inPontus, andAsia,Phrygia, andPamphylia, in Egypt, and in the parts of Libya aboutCyrene,andstrangersofRome,Jewsandproselytes,Cretesand Arabians,' speaking different languages, butworshipping the same God. The Ethiopian Treasurer wasoneofthese;andhiscomingoutofEthiopia,andrepairingtoJerusalem,wasavirtualdeclarationthathismindcouldnotrest inthepopularmythologyofhisowncountry, thathe saw the errorofpolytheism, and admitted the cardinalprincipleofthedivineunity,andwasinitselfasolemnandpublictestimonytothesupremacyoftheGodofIsrael.

Whilehewas,bothbyconvictionandprofession,abeliever

intheoneonly,thelivingandthetrueGod,andaproselytetotheJewishfaith,hewasalsoadevoutworshipper,andanattendantontheservicesoftheJewishChurch.Itissaidofhim, that 'he had come to Jerusalem toworship,' not toinquire merely, still less to speculate or dispute, but toengage in thesolemnexercises of public religiousworshipat one of the greatest festivals of the Jewish Church. It isimportant to mark this, for it shows that he was alreadyimbuedwithaspiritofprayer,ahopefulsymptominanycase, and one of the first in all; for of Paul, Jesus said toAnanias, 'Behold, he prayeth;' - and of Lydia, that 'sheattended the apostle's ministry by the water side, whereprayerwaswont tobemade;'andofCornelius, that 'asheprayedattheninthhour,theangeloftheLordappearedtohim.'Trueprayer isnever lost;thecryofanearnestspiritcomesinuntoGodinhisholytemple,andinduetimewillbring down an answer in peace. But 'whoso cometh untoGodmustbelievethatheis,andthatheistherewarderofthem that diligently seek him;' and what encouragement,then, had this Ethiopian to Jerusalem, or what was thegroundandwarrantofhisfaith?HewasnotbybirthaJew;hewas 'an alien from the commonwealth of Israel, and astrangertothecovenantsofpromise;'hehadnonaturalorcivil connection with those 'to whom,' (and, as theythemselves supposed, to them alone), 'pertained theadoption,andtheglory,andthecovenants,andthegivingof the law, and the service of God, and the promises.'Hewasa foreigner,anAfrican,anegro,aGentile,aneunuch,andhow,then,couldhehopetoassociatehimselfwiththepeopleofGod,anddaretoapproachhistemple?Oh,markhowasimplefaith,andadevoutspirit,andanearnestmindwill surmount a thousand difficulties, and bring a sinnerinto thewayofpeace.Hehadawarrant for his faith andhope, - a warrant in theOld Testament Scriptures, whichwasenoughtoemboldenhimtodrawnigh.Forbesidestheprayer which was uttered at the dedication of Solomon'stemple,intheverybookoftheprophetIsaiah(56:3)which

he read in his chariot he found this precious word ofpromise, 'Neither let the son of the stranger, that hathjoined himself to the Lord, speak, saying, The Lord hathutterlyseparatedmefromhispeople:neitherlettheeunuchsay,Behold, I amadry tree.For thus saith theLorduntotheeunuchsthatkeepmySabbaths,andchoosethethingsthat pleaseme, and take hold ofmy covenant; even untothemwillIgiveinminehouseandwithinmywallsaplaceandanamebetterthanofsonsandofdaughters:Iwillgivethemaneverlastingname,thatshallnotbecutoff.Alsothesons of the stranger, that join themselves to the Lord, toserve him, and to love the name of the Lord, to be hisservants,everyonethatkeepeththeSabbathfrompollutingit,andtakethholdofmycovenant;eventhemwillIbringtomy holymountain, andmake them joyful inmy house ofprayer: their burnt-offerings and their sacrifices shall beaccepteduponminealtar;forminehouseshallbecalledanhouse of prayer for all people.' This man was both aneunuchandastranger;and,beingsuch,heknewthatthispromisecomprehendedhim;andinthefaithofithecameto Jerusalem, and worshipped the God of Israel there.Besides a spirit of prayer, he had also a spirit of diligentinquiry, combined with that humility and teachablenesswhich may be justly regarded as the most hopefulsymptoms of a great and blessed change. That he had aninquiringanddocilemindappearsnotonlyfromhisgoingup from Ethiopia to Jerusalem, a distance of about athousandmiles,passingfromAfricatoAsia,andleavingfora time the cares of his honourable and responsible office,thathemightbepresentattheFeastofPentecost,butstillmorestrikinglyfromthemannerinwhichhewasoccupiedonhis return fromJerusalem: insteadof casting asidehisreligionwhenthefestivalwasover,orallowinghismindtobe diverted to other objects, 'he sat in his chariot readingtheprophetIsaiah.'Probablyhereadaloud,forthebenefitofhisattendants;atalleventshehadhisBibleinhishand,andwasengagedinreadingitssacredcontents;sothathe

hadhimself procureda copyof theScriptures forhisownuse - a roll which must have been written by himself, orobtainedatgreatexpense,-andwhichhecarriedwithhimas his companion by the way. But even this is not soremarkable as the humility and teachableness with whichhe receivedPhilip, a stranger, and onewho, perhaps,wasneither in point of dress normanners likely to attract theregard of aman of rank and station. Yet, when he joinedhimself to the chariot, and ventured to ask the question,'Understandestthouwhatthoureadest?insteadofspurningthequestion,herepliedwithchild-likehumility,'HowcanI,exceptsomemanshouldguideme,'andherequestedPhilipthat'hewouldcomeupandsitwithhim.'

Whiletherewereseveralhopefulsymptomsinthisstateofmind, itwasmanifest thathewasstill extremely ignorantofthetruth.HewasnotonlydestituteofallknowledgeofChristandtheGospel,buthehadnocorrectapprehensionofthespiritualmeaningof theOldTestament inwhichheprofessed to believe, and which, in the midst of muchremaining darkness, he still continued to read. For when,afterreadingapartofthe53rdchapterofIsaiah,heputthequestion, 'Ipraythee,ofwhomspeakeththeprophetthis?of himself, or of some other man?, his language, if itindicateaspiritofsincereinquiry,betraysalsoalamentabledegreeofignorance,andmakesitmanifestthathewasstillinaconditionlikethatoftheJewsthemselves,ofwhomitissaidbytheapostle,'Theirmindswereblinded:foruntilthisdayremaineththesameveiluntakenawayinthereadingoftheOldTestament;which veil is done away inChrist.Buteven unto this day, whenMoses is read, the veil is upontheirheart.'Hislanguageseemstoindicatethathehadnoacquaintance with the spiritual import of the OldTestament,andthat,ifhewasattachedtotheJewishfaith,he adhered to it chiefly as a sublime system of religionwhich taught his duty to the one living and trueGod, butwithoutanyintelligentapprehensionofitsconnectionwith

the scheme of grace and redemption, or the work ofMessiahwhohadbeenpromisedtothefathers.

2. Ifwenowconsiderthemannerinwhichhewasbroughttoasavingknowledgeofthetruth,weshallfindaninterestingandencouragingexemplificationofthecarewithwhichGodprovidesfor the instructionofasincere inquirer, althoughhe may be placed in circumstances apparently the mostunpromising. The Ethiopian had just been at Jerusalem,where the mighty moral movement had already begunwhichwasdestinedtorevolutionisetheworld.HehadbeenatJerusalem,where Immanuel,Godmanifest in the flesh,hadpreached,andsuffered,anddied,andrisenagainfromthe dead. And he had been at Jerusalem at the Feast ofPentecost,whenthepromiseof theFatherwas fulfilledbythe descent of the Holy Spirit in the miraculous gift oftongues, and three thousand souls were converted in asingle day. It cannot be supposed that a stranger of rankand influence, possessing, as he no doubt did, manyfacilitiesofintercoursewiththeleadingmenatJerusalem,could fail to hear, during his sojourn in that city, thenumerousreportsaboutJesuswhichwerethencirculatinginthecountry,andespecially in thecapital,ofJudea. It isevident,however,fromthenarrativebeforeus,thathehadleftJerusalemwithoutacquiringaknowledgeofthetruthasit is in Jesus. He had been in the holy city where Christhimself hadministered, andwhere his apostles were nowproclaiming the Gospel of the kingdom, and had left it,perhapsforever,andnowhewasonhiswaybackagaintothat land of spiritual darkness, where he could have noreasonableprospectofenjoyingsuchopportunitiesofgraceas Jerusalem afforded. But God himself had given him aspirit of inquiry and a spirit of prayer; and although hisjourneytoJerusalemhadnot ledhimto findwhathewasseeking,God,whosewaysarenotasman'sways,sentittohiminthemidstofadesert,whenhisbackwasturnedonJerusalem,andhewasreturningtoalandofdarkness.God

methiminthedesertofGaza,andhewasconvertedthere!Andthereismuchinthenarrativethatisfittedtoimpressourmindswithasenseofthelivelyinterestandthetendersolicitude with which God regards and provides for theinstructionofasinglesoul.Firstofall,thereistheministryofanangel: 'TheangeloftheLordspakeuntoPhilip;' 'Forthere is joy in the presence of the angels ofGod over onesinner that repenteth;' and 'are they not all ministeringspirits sent forth tominister to them that are the heirs ofsalvation?' 2nd There is the ministry of an evangelist,speciallycommissionedtoattendtothisindividual;anditisveryremarkable,asevincingGod'swatchfulsolicitudeforasinglesoul,thatPhilipwascommandedtoleavehisworkatJerusalemandinthevillagesofSamaria,andtogountothedesert, at a time when multitudes were attending hisministry, and when his labours there appeared to beremarkablyblessed,foritissaid,'ThenPhilipwentdowntothecityofSamaria,andpreachedChristuntothem.Andthepeoplewithoneaccordgaveheedunto those thingswhichPhilipspake,hearingandseeingthemiracleswhichhedid;and there was great joy in that city.' And afterwards theyreturned to Jerusalem, and preached the Gospel inmanycities of the Samaritans.' Yet, for the sake of one humbleinquirer,whohadcome toJerusalemtoworship, andwasreturning through the desert to a land of darkness, butreading his Bible by the way, an angel was sent fromheaven; and Philip was taken away from the crowd wholistened to him at Jerusalem and Samaria, that he mightministerthewordoflifetoonebenightedsoul!And, lastly,theSpiritofGodwasthere,inthatdrearydesert,watchingover this prayerful man, even that blessed Spirit who'leadeththeblindbyawaythattheyknownot,andmakethdarkness light before them, and crooked things straight.'TheSpiritdirectedPhilip:'Gonear,andjointhyselftothischariot.'TheSpiritenabledhimtospeakawordinseason,and theSpiritgave thehearingearand theunderstandingheart;andthen,whentheworkwasdone,hewithdrewthe

humanagenttofollowhisMaster'sserviceinanotherplace.Such was the agency employed for the instruction of theEthiopian eunuch. And can we consider it in connectionwiththecircumstanceswhichhavebeendescribedwithoutregarding itasaveryaffectingproofof thesolicitudewithwhich God cares for every inquiring soul, and a mostencouraging fulfilment of God's promise, 'Then shall yeknow,ifyefollowontoknowtheLord?

Butwhile theministrybothofanangelandanevangelist,andtheagencyoftheHolySpirit,areexpresslydeclaredtohavebeenemployedonthisoccasion,youwillobservethatthemeansbywhichhisconversionwaseffectedwassimplythe truth as it is in Jesus. And herein it resembles theconversion of every other sinner. Having mentioned thatthe place of the Scriptures which he read was the 53rdchapterofIsaiah,thenarrativeadds(verse35),'ThenPhilipopened his mouth and began at the same Scripture, andpreached unto him Jesus.' It were easy to show, by ananalysisofthatchapter,thatitaffordedamplematerialsfora full exposition of the Gospel; for it is an eminentpredictionofChrist,apredictionsofull,indeed,andyetsominute and circumstantial, that the enemies of our faithhavedeclared that itmust be regarded as a history ratherthanasaprophecy. It predicts almost every fact, and setsfortheverydoctrineconnectedwiththeperson,theoffices,andtheworkofChrist,as:theunbeliefoftheJews,verse1;the reason of that unbelief, verse 2; the sufferings andrejectionofChrist,verse3;thecauseofhissufferings,verse4, 5, 6; the patience of the Sufferer, verse 7; thecondemnationanddeathofChrist,verse8;hisburial,verse9;his resurrection, verse 10;his reward, verse 11; and thereason of his reward in connection with the end of hisdeath,verse12.All thiswaspredictedby theprophet;andthe apostle could tell howminutely it was fulfilled in thepersonandhistoryofJesus.

3. In regard to the nature of the change which was thenwroughton theEthiopian, and the practical resultswhichflowedfromit,IapprehendthatitproperlyconsistedinhisbelievingthatJesusistheChrist;'insobelievingthisasthathe received and embraced him in all the fullness of hisofficesastheLord'sAnointed.For,onaskingtobebaptized- a request which plainly implies that he had beeninstructed in the nature and emblematic meaning of thatsacred rite, andalso felt thatheneeded to 'washawayhissins'-Philipsaid,'Ifthoubelievestwithallthineheart,thoumayest;' and he answered and said, 'I believe that JesusChrististheSonofGod.'Thisconfessionoffaith,shortandsimpleasitis,containsthesumandsubstanceofallGospeltruth.

The immediate effect of his faith was a request that hemight be baptized; and his baptism is at once amanifestation of his faith, and also a proof of his newobedience and submission to the authority of Christ. Hewasnotashamedtoown,bythisvisibleact,hisattachmenttoChristandtheGospel.

Beingbaptised,'hewentonhiswayrejoicing;'-hefeltthattheGospel was glad tidings of great joy; from the instantwhenhebelieved it, itbecame the joyand the rejoicingofhis heart; and, doubtless, 'the joy of the Lord was hisstrength,' fitting him for the right discharge of everycommanded duty, and the patient endurance of everyappointed trial, - so that he 'could run in the way of hiscommandments,whenGodhadenlargedhisheart.'

We learn from this interesting narrative that God is norespecter of persons, but that men of every nation, andcolour,andclime,maybecomepartakersofhisgrace;thatalongpreparatoryworkoftenprecedesasinner'sconversion;that a conscientious and prayerful spirit is a hopefulsymptom; that this may exist where as yet there is little

light;thatasinner'scircumstances,howeverunfavourable,are no bar to his progress, if only he seek and obtain thedirection and blessing of God; that 'the truth as it is inJesus'isthesimplemeansofconversion;thattheGospelisglad tidings, and no sooner is it believed that the sinnermay'goonhiswayrejoicing,'foritis,capableofimpartingimmediate peace and joy in believing; that abundance ofprivileges may fail in working that change which may bebroughtaboutinmoreunfavourablecircumstances,fortheEthiopianleftJerusalemunconverted,andwasconvertedina desert; that a diligent attention to the means of grace,accompaniedwith prayer,will sooner or later be crownedwith a blessing; and yet, that an inquiring, prayerful, andexemplary man, may need to undergo a great spiritualchange.

V.Cornelius:Acts10

ATtheperiodofourLord'sadvent, thereexistedamongst theJews thesamediversitiesofopinionandcharacterasarefoundamongstourselvesat the present day, and the men to whom he preached were in verydifferentstatesofpreparationfortheGospelofthekingdom.TherewereSadducees then, as there are sceptics now,who doubted or disbelievedthetruthasithadbeenrevealedbyMosesandtheprophets;therewerePharisees then, as there are formalists now, who rested in the form,whilsttheydeniedthepowerofgodliness;therewerePilates,whoasked,'Whatistruth?andGallios,who'caredfornoneofthesethings.'ButtherewerealsonotafewwhoseheartstheLordhadtouched,andwhowaited,in faith and hope, for 'the consolation of Israel.' There were suchmenbothamongtheJewsandGentiles.AmongtheJewswereadofZachariasandhiswifeElizabeth, 'whowerebothrighteousbeforeGod,walkinginallthecommandmentsandordinancesoftheLordblameless;'andMary,themotherofJesus,whosesongbreathesthespiritofgenuinepietywhenshe exclaimed, 'My soul doth magnify the Lord, and my spirit hathrejoiced in Godmy Saviour;' and Simeon, of whom it is said, that 'thesamemanwasjustanddevout,waitingfortheconsolationofIsrael:andthe Holy Ghost was upon him;' and Anna the prophetess, 'a widow ofabout fourscoreand four years,whodepartednot from the temple,butservedGodwithfastingsandprayersnightandday,andspakeofChristtoallthemthat lookedforredemptioninJerusalem;'andNathanael,ofwhomourLordhimselfsaid, 'BeholdanIsraeliteindeed,inwhomisnoguile!'AndamongtheGentiles,wereadoftheEthiopianwhocameuptoJerusalemtoworship,andonhisreturnreadinhischariottheBookofIsaiah theprophet; andofCornelius, aRomancenturion, andadevoutsoldierwhowaited upon him, 'a devoutman, and one that fearedGodwithallhishouse,whogavemuchalmstothepeople,andprayedtoGodalway.' In these cases we have a most precious exemplification of thespirituallifewhichstillexistedinthebosomoftheJewishChurch,andoftheblessedfruitswhichhadsprungfromthefaithoftheOldTestament;and it is delightful to discover such instances of genuine piety in theretiredwalksofprivate life,atatimewhentheirnationalcharacterhadbeen sadly deteriorated, and the scribes and rulers and Pharisees had

madethecommandmentofGodofnoneeffectbytheirtraditions.Therewas still amongst them a blessed remnant, a peculiar people, whocherishedthefaithandwalkedinthefootstepsoffaithfulAbraham.Andit is deeply interesting tomark that as theywere prepared, on the onehand, by their spiritual acquaintance with the truth as it had beenrevealed intheOldTestament, for thereceptionofanyother revelationwhichGodmightbepleasedtomake;soGodwaspleasedtomanifesttheutmostcareforthem,andtogivethemtheearliestandbestopportunitiesofacquiringaknowledgeof the truthas it is inJesus, thereby fulfillingthe lawofhisspiritualadministration, 'Tohimthathathshallbegiven,andheshallhavemoreabundantly,whilefromhimthathathnotshallbetakenawaythatwhichheseemethtohave.'

OfthiswehaveaveryremarkableinstanceinthenarrativewhichrelatestotheexperienceofCornelius,atthetimewhenhewasmadeacquaintedwith the full truthof theGospel, anda changewaswroughtuponhim,whichcannot,Ithink,beconsideredasacaseofconversion, forhewasalreadyadevoutbeliever,butasacaseofadvancement,oroftranslationfrom the lower form of the Jewish to the higher form of the Christianfaith,butstill in thesameschoolandunder thesameteacher.Thiswillbecomeapparent,ifweconsider,

1. His state and character previous to the time when this changeoccurred. He was by birth a Gentile, by profession a soldier; butnotwithstanding thedisadvantages towhichhewas thussubjected,hehadbecomeaproselyte to theJewish faith,andbelieved inandworshipped 'theoneonly, the livingandtrueGod.'Hischaracter isthusdescribed:'Adevoutman,andonethatfearedGodwithallhishouse, which gave much alms to the people, and prayed to Godalway;'andagain,'Ajustman,andonethatfearethGod,andofgoodreport among all the nation of the Jews.' I need not dwell on theproof,whichthesewordsaffordofhisbeingabelieverintheJewishreligion,andaworshipperofthetrueGod.Sufficeittosay,thatsuchlanguageisneverappliedinScripturetoanyidolaterorheathen;andthat his was not a mere natural religion appears from its beingincidentally mentioned that 'at the ninth hour of the day he wasprayinginhishouse,'thehourofeveningsacrificeamongtheJews,

whensuchaswerenotpresentatthetempleprayedathome,asweread,'PeterandJohnwentuptogetherintothetempleatthehourofprayer, being the ninth hour.' And as he conformed to the Jewishworship,soit isevidentthathisprayerswereaddressedtotheGodofIsrael;andnotonlyso,butthattheywereacceptedofhim,fortheangel said to him, 'Thy prayers and thine alms are come up for amemorial before God,' whence we infer that hemust have been agenuine believer and a justified man, since 'without faith it isimpossible to please God; for he that cometh to Godmust believethat he is, and that he is the rewarder of them that diligently seekhim.'Hewasacquainted, then,withGod's revealed truth, as ithadbeenmadeknownbyMosesandtheprophets,andhadembraceditwithalivelyfaithwhichledhimtofastandpray,andtocareforthereligious instruction of his family. And loving God, he loved hisneighbouralso,forhe'gavemuchalmstothepeople;'nay,itwouldseem that he was not altogether ignorant of the Gospel itself,althoughhehadnotbeenfullyinstructedorfirmlyestablishedinthebelief of its truth, forwhenPeter came to him, he said, 'ThewordwhichGodsentuntothechildrenofIsrael,preachingpeacebyJesusChrist (he isLordof all): thatwordyeknow,whichwas publishedthroughout all Judea, and began from Galilee, after the baptismwhich John preached.'We are to consider him, I apprehend, as aGentileproselytetotheJewishfaith,who,withoutsubmittingtotheriteofcircumcision- forwe learn thathewasuncircumcised, fromthe objection to Peter's conduct which was afterwards founded onthisconsideration-didneverthelessembracethefaithoftheJewishChurch,andworshiptheGodofIsrael,beingencouraged,doubtless,bythegraciousprovisionwhichhadbeenmadefortheadmissionofstrangers to a participation in its privileges (2 Kings 8:41; Isaiah56:6);andasadevoutandconscientiousman,whoacteduptothelighthehad,andwaitedformore,listeningtothereportswhichhadreached him of the miracles and preaching of Jesus, but withouthaving yet arrived at a clear apprehension or certain belief of theGospel.Andonthewhole,hemayberegardedasabeliever, inthesame sense in which Abraham was a believer, or the cloud ofwitnesses mentioned in the 11th of the Hebrews, who 'all died infaith, not having received the promises, but having seen them afar

off,andwerepersuadedofthem,andembracedthem,andconfessedthat they were strangers and pilgrims on the earth;' and being abeliever,hewasjustifiedandaccepted,astheywere,byfaithinGod'scovenant promise; nay, as many were who, like himself, were notJews,butsinnersoftheGentiles,fortherewasapromisebeforethelawwas given, even the first promise, that 'the seed of thewomanshould bruise the serpent's head;' and that promise, with theaccompanyingriteofsacrificewhichprefigured'theLambslainfromthefoundationoftheworld,'affordedasufficientobjectoffaith,andasolidgroundofhope,tomanywhohadnonaturalconnectionwithAbrahamandhisfamily.BythisfaithMelchizedekwasjustified,andJethro the father-in-law of Moses, and Rahab before she had anyinterestinIsrael;nay,Abrahamhimself,beforehewascircumcised;for, says the apostle, 'Faith was reckoned to Abraham forrighteousness. How was it then reckoned? when he was incircumcision, or in uncircumcision? Not in circumcision, but inuncircumcision.Andhe received the signof circumcision, a seal oftherighteousnessofthefaithwhichhehadyetbeinguncircumcised,thathemightbethe fatherofall themthatbelieve, thoughtheybenot circumcised, that righteousness might be imputed unto themalso; and the father of circumcision to them who are not of thecircumcisiononly,butwhoalsowalkinthestepsofthatfaithofourfatherAbraham,whichhehadbeingyetuncircumcised.'SuchseemstohavebeenthestateofCorneliusprevioustotheevents,whicharerecordedinthechapterbeforeus.Buthereaquestionmayarise:Ifhewasalreadyabelieverandajustifiedman,whatnecessityexistedfor any change such as is here described, and especially for theemploymentofagencysovariousandsoextraordinaryas issaidtohavebeenputinmotionforhisinstructionandimprovement?Somehavesupposed that,hadhedied inhispresent state,hemusthaveperished, 0 foundingmainly on an expressionwhich occurs in thefollowing chapter, where Peter, rehearsing what had occurred,representstheangelashavingsaidtoCornelius,'SendmentoJoppa,andcallforSimon,whosesurnameisPeter,whoshalltelltheewordswhereby thouandall thyhouse shall be saved.'Hence it has beeninferred thathehadnot yet acquireda savingknowledgeofdivinetruth, nor entered on a state of acceptance with God; but I

apprehend the expression admits of being understood in a sensewhich does not necessarily implywhat is thus ascribed to it,whilethe whole description which is given of his character seems veryplainlytoimplythereverse.0Thecenturion,webelieve,wasatthattime inastateof transition from theJewish to theChristian faith;and the change, which now occurred in his views, ought to beregarded as his advancement from an imperfect to amore perfectstate, rather than as his first conversion to God. He underwentpreciselythesamechange,whichwaswroughtonallthedevoutJewswho 'looked for redemption in Jerusalem' and 'waited for theconsolation of Israel,' when, having long expected the promisedmessiah,theywereledtobelievethatJesuswashe.ThatGodwouldsendadeliverer,was the subject of their faith as Jews; that 'JesuswastheChrist,'becamethesubjectoftheirfaithasChristians.BeforeheknewChrist,andwhileasyeundertheinfluenceofprejudice,andsaying, 'CananygoodthingcomeoutofGalilee?Nathanaelwas 'anIsraelite indeed, in whom was no guile;' but when Jesus spoke tohim,andconvincedhimofhisomniscientknowledgebyafewsimplewords,hebelievedandexclaimed, 'Rabbi, thouart theSonofGod;thou art the King of Israel.' Just such was the change which waswroughtonCornelius,thedevoutGentilebeliever,anditwasneedfulthatsuchachangeshouldbeeffected,fortworeasons,oneofwhichwas personal to himself, the other of amore public nature. It wasnecessaryforhimselfthatheshouldnowbelievethetruthasitisinJesus; itwas no longer true thatGodwould send a deliverer - theDeliverer had already come; and from the time of his advent itbecame necessary to believe and acknowledge that 'Jesus is theChrist.'HadhediedbeforeChrist'sadvent,orevenafterhisadvent,butbeforehehadanysufficientinformationonthesubject,hemighthave been saved as Abraham was, and all the faithful children ofAbrahamwere,bythefaithofwhatGodhadpromisedtothefathers;buthadherejectedChrist,orrefusedtobelieveinhim,whenhehadbeenfullyinformedofallthathedidandtaught,hisunbeliefwouldhave been fatal, not only because it rejected the Saviour, but alsobecause it indicated the absence of that spirit of faith in the truemeaningoftheOldTestamentitself,which,whereveritexisted;wasinvariablyfoundtoembracetheGospelwhenitwasfirstproclaimed.

TherewasanaffinitybetwixtthefaithofaspiritualJeworproselyte,andthefaithoftheNewTestament,invirtueofwhichtheoneledontotheother,andfoundinit,notanewcreed,butthecompletion,theperfectingof theoldone.But theeventswhicharerecorded in thischapterwerenotdesignedexclusively,nor,perhaps,chiefly, forthepersonalbenefitofCorneliusandhis family; theyweredesigned tosubserveanendof thehighest importance, and of a public nature,with reference to theChurch at large; tomake itmanifest that the'middlewallofpartition,'whichhadlongdividedtheJewsfromtheGentiles,hadbeen takendown; that inChrist 'there isneitherJewnor Greek, circumcision nor uncircumcision, bond nor free, butChristisallandinall;'andthattheChristianChurchwastobetrulycatholic, as comprehensive of all nations andpeoples and tongues,theGentilesbeingadmittedonanequal footingwith theJews toaparticipationofitsholiestprivileges,andashareinitshighesthopes.

2. This leadsme to consider the circumstances,which accompanied,and themeans which effected the change in the centurion's viewsand profession,when, frombeing a Jewish proselyte, he became aChristian convert. In the accompanying circumstances, many ofwhich were miraculous, we have a beautiful example of theconcurrence of variousmeans towards the accomplishment of oneend,suchasaffordsamostinterestingillustrationoftheworkingofGod's providence. For one day at Cæsarea, about 75 miles fromJerusalem, a vision appeared toCornelius, instructinghim to sendmessengerstoJoppa,andtocallforoneSimon,whosesurnamewasPeter.Nextday,whilethemessengerswereontheirway,Peterwentup to the house-top to pray, about the sixth hour, and he had thevision as it were of a great sheet descending from heaven, andcontaining all manner of beasts, accompanied with the command,'Arise, Peter, kill and eat;' and when he objected, saying, 'Not so,Lord,forIhavenevereatenanythingcommonorunclean,'thevoiceanswered,'WhatGodhathcleansed,thatcallnotthoucommon:'thiswasdone thrice, and the vesselwas receivedupagain intoheaven.Andwhile Peter doubted in himselfwhat this visionwhich he hadseen should mean, the messengers arrived, and furnished,unconsciously, a key for its explanation; for their words seem

immediatelytohavesuggestedtohismindthetruemeaningof thevision,asappearsfromhislanguage,whenhesaidtoCorneliusandhisfriends,'YeknowhowthatitisanunlawfulthingforamanthatisaJewtokeepcompanyorcomeuntooneofanothernation;butGod hath showed me that I should not call any man common orunclean.'Andwhen,afterhedeclaredtheGospel,'theHolyGhostfellonall themthatheard theword,' so that 'theybegan tospeakwithtonguesandmagnifyGod,'thewholepurposeofGodinthisseriesofvisionswasmadeclear,eventhattheGentilesshouldbeadmitted,aswellastheJews,totheprivilegesandhopesoftheChristianChurch.Allthiswasimpliedinthevisionofthesheetwhichdescendedfromheaven and contained all manner of four-footed beasts, for thedistinction betwixt clean and unclean animals had been purposelyadoptedasamarkofseparationbetwixttheJewsandtheGentiles,aswe learn from the law ofMoses: 'I am the Lord yourGod,whohave separated you from all other people. Ye shall therefore putdifferencebetween clean beasts and unclean, and between uncleanfowls and clean: and ye shall not make your souls abominable bybeast,orbyfowl,orbyanymannerof livingthingthatcreepethonthe ground, which I have separated from you as unclean. And yeshallbeholyuntome:forItheLordamholy,andhaveseveredyoufromotherpeople,thatyeshouldbemine.'Solongasthedistinctionsubsistedbetwixtthecleanandtheuncleanbeastsandfowls,awallof partition interposed todivide and separate theGentile from theJew;butwhenthesheetdescended,containingallmannerofbeasts,andcreepingthings,andfowls,andPeterwascommandedtokillandeat-andwhen, inanswer tohisobjection that 'hehadnevereatenany thing common or unclean,' he was told, 'What God hathcleansed, that call not thou common,' he was thereby significantlyinformed,notmerelythatthedistinctionofmeatsshouldnowcease,butthattheOldTestamentdispensationwaspassingaway,andthatthe separation betwixt Jew and Gentile, which that distinctionmarkedandtendedtoperpetuate,wasnowtobecompletelyandforever abolished. And this great lesson was taught by a series ofsuccessive events, all distinct and independent of each other, butconcurringbyamostmarvellouscoincidencetotheaccomplishmentofthesameend,insomuchthattheapostle'smindmusthavebeenas

much impressed by the leadings of God's providence as by theexpress declaration of hiswill, with the belief of the great catholictruth, that theChristianChurchwas to comprehend both Jew andGentile,andthattheywereall'oneinChrist.'

Whilethesecircumstancesaccompanied,andweresubservienttothechangewhichwaswroughtonhisviewsandsentiments, themeansby which it was properly effected was the truth declared by theapostle and applied by the Holy Spirit. The message, which Peterdelivered,wasinallrespectssuitabletohiscase.Itcontained(1)anunequivocal recognition of Cornelius, and other believingGentiles,asbelongingtotheChurchofGodandacceptedofHim.'ThenPeteropened his mouth, and said, Of a truth I perceive that God is norespecter of persons; but in every nation he that feareth him, andworketh righteousness, is accepted of him.' In these words theapostleclearlyintimatesthedelightfultruth,thattheChurchofGodis catholic, and comprehends all believers, of whatever country,colour, or clime, - a truth which the Jews and the apostlesthemselveswereslowtoentertain,andwhichprobablyhadfirstbeencarried home to the mind of Peter by the memorable incidentsrecorded in the chapter before us. Peter was employed on thatoccasion,andwastheappointedagentineffectingagreatchangeinthe constitutionof theChurch, by the admissionofGentiles to theprivilege of baptism; so thatwere thewords of our Lord,when hesaid,'ThouartPeter,andonthisrockwillIbuildmyChurch,andthegatesofhellshallnotprevailagainsther,'consideredashavingsomereferencetotheperson,aswellastotheconfession,ofthatapostle,we should find a sufficient fulfilment of the prediction in the fact,thatPeterwasactuallyemployedtofoundtheCatholicChurch,andhad thus a distinguishedpreeminence, althoughhe could claimnoprimacyovertherestoftheapostles.Buthoweverthismaybe,itisclear that Peter nowunderstood and declared the great truth, thatthemiddlewallofpartitionbetwixtJewsandGentileswasremoved,and that 'in every nation he that feareth God, and workethrighteousness,isacceptedofhim.'

His words, however, on this memorable occasion have been

grievouslyperverted; and several false inferences have been drawnfromthem.Some,consideringCorneliusasaGentile,andfoundingonhisdeclaredacceptancewithGod,haveinferredthesufficiencyofmerenaturalreligion,andtheindifferencyornon-importanceofallvarietiesofcreeds,providedonlytheywhoprofessthembesincere.Thismonstrous heresy,which prevails so extensively in theworld,andwhich has sometimes been presented,with the fascinations ofpoetry,tothepublicmind-aswhenitissaid,

'Formodesoffaithletgracelesszealotsfight,Hecan'tbewrongwhoselifeisintheright'

- this grievous error is utterly repudiated by every Christianmindwhich really believes the truth, and appreciates the value of theGospel. The Church of England does not hesitate to say, in herArticles,'thattheyaretobeheldaccursedwhopresumetosay,thateverymanshallbesavedbythelaworsectwhichheprofesseth,sothat he be diligent to frame his life according to that law, and thelightofnature;'andmostassuredly,thesentimentwhichisheresopointedly denounced derives no support or countenance from thecase of Cornelius. For the religion of Cornelius was not derivedsolely, nor even chiefly, from the volume of Nature: it was drawnfromtherevelationofGod's truth in theOldTestamentScriptures,with which he had become acquainted during his residence inPalestine,andwhichhadalreadyconvertedhimfromtheGentiletothe Jewish faith; and so far from representing the knowledge andbelief of the truth as amatter of indifference, the narrative showswith what solicitude and care God provided for the furtherinstruction of Cornelius,with a view to his advancement, when hevouchsafed a series of supernatural visions, and employed theministry of Peter, and granted the gift of theHoly Ghost, in orderthat the Jewish proselyte might become a Christian convert, abaptizedprofessorof theGospel.When,therefore, theapostle said,'OfatruthIperceivethatGodisnorespecterofpersons;butineverynationhethatfearethhim,andworkethrighteousness,isacceptedofhim,' he did not mean to intimate that the privileges of salvationwereextendedindiscriminatelytoallmenwithoutreferencetotheir

religious creed, as if theymight be safe under any form of naturalreligion, while they were ignorant of the Gospel; but simply thatthese privileges, and the knowledge and faith with which they areinseparablyconnected,werenotconfinedtothenationoftheJews,butextendedtotrueconvertsfromeverynationunderheaven.

Still less does the narrative afford any countenance to anothererroneous opinion which it has sometimes been employed tosupport,theopinionthatamorallifewillrenderamanacceptabletoGod,independentlyofreligion;andthatitmatterslittlewhetherhebe religious or no, provided only his conduct be decent andexemplary.ForwhatevervirtuesarehereascribedtoCornelius-hisjustice, his charity, andhis social respectability -were the fruits ofreligiousprinciple,and inseparablycombinedwith the fearofGod,andthefaithofdivine truth,and thehabitofprayer; so that thosemenofmeremorality,who,fromtasteoreducationortheinfluenceof worldly prudence, or the example of others, maintain a decentexterior,whiletheyareutterlyirreligiousandlivewithoutprayerandwithout God in the world, cannot justly found any hope ofacceptanceonthecaseofCornelius,ofwhomitissaid,thathewasadevoutorgodlyman, 'and one that fearedGodwith all his house,andgavemuchalmstothepeople,andprayedtoGodallay.'

Nordoes thisnarrativeaffordanycountenance to the legalor self-righteousdoctrinewhichrepresentsthegracesandvirtuesofaman'scharacterasthegroundofhisacceptancewithGod.Itistruethattheangel refers to the devotion, and the alms, and the prayers ofCornelius,anddeclares'thattheyhadcomeupforamemorialbeforeGod,'justaswelearnthat,atthelastday,theJudgewillrefertotheconductofhisbelievingpeople in feeding thehungry,andclothingthenaked, as theproper fruit and evidence of their faith and love;butthesolegroundoftheiracceptanceistheredemptionofChrist;andsurelynoonecanimaginethatthegoodqualitieswhicharehereascribed to Cornelius were the meritorious cause of his salvation,whenPeterwassenttospeaktohimasasinner,andtotellhimthat,'through Christ's name, whosoever believeth in him shall receiveremission of sins.' The prayers and the alms of Cornelius are not

referredtoasbeingthegroundsofhispardon,forthatrestedsolelyontheredemptionofChrist,butasbeingtheevidencesofhisfaithinthepromiseofaSaviour;afaithwhichGodgraciouslyrewardedbymakingknowntohimthefulfilmentofthatpromiseinthepersonofChrist.

ThemessageofPeter,whileitcontainedanunequivocalrecognitionofCorneliusandotherGentilebelieversasbelongingtotheChurchofGod, presented also tohismind (a)a summary ofGospel truth,accompanied with its appropriate evidence, with the view ofconvincinghimthat'whatGodhadpromisedtothefathers,'hehadso fulfilled in thepersonofChrist.TheGospelproperly consists inthedoctrineofChrist, inhisperson,offices,work,andreward;andall these points of Gospel truth are presented in the short butcomprehensivestatementof theapostle.He intimates thepersonaldignityof Christ: 'He is Lord of all;' his humiliation, as 'Jesus ofNazareth;' his divine mission, for 'God sent the lord unto thechildren of Israel, preaching peace by Jesus Christ;' his divineunctionwith the Holy Ghost, whereby he became the Christ, theLord'sAnointed,for 'GodanointedJesusofNazarethwiththeHolyGhost,andwithpower;'hisholy lifeandbeneficentministry, 'Wholent about doing good, and healing all that were oppressed of thedevil, for God was with him;' hismiraculous power, 'For we arewitnessesofallthingswhichhedid,bothinthelandoftheJewsandinJerusalem;'hisignominiousandpainfuldeath,Whomtheyslew,and hanged on a tree;' his resurrection from the dead, andmanifestationtohisdisciples,'HimGodraisedupthethirdday,andshowedhimopenly,nottoallthepeople,butuntowitnesseschosenbeforeofGod;eventous,whodideatanddrinkwithhimafterherosefromthedead;'hiscommissiontotheapostles,'Hecommandedus to preach unto the people, and to testify that it is he who wasordainedofGodtobetheJudgeofquickanddead;'and,finally,thesumandsubstanceoftheGospel,thesameGospelwhichhadbeenpreachedbeforehandtoAbraham,butwasnowmorefullyunfolded,'To him gave all the prophets witness, that through his namewhosoeverbelievethinhimshallreceiveremissionofsins.'Eventhisbrief analysis, without any detailed exposition of Peter's address,

maysufficetoshowhowpregnantitiswithallGospeltruth,andhowadmirablysuitabletothecaseofCornelius.Hewasadevoutman,aproselytetotheJewishfaith,andonethatwaitedfortheconsolationof Israel. He had even heard - for the apostle speaks of him as'knowing' - the lord which God sent unto the children of Israel,preaching peace by Jesus Christ; but probably he had not had anopportunity of satisfyinghimself as to the truthof theGospel,andwaswaiting,inaprayerfulspirit,forfurtherinstructionandclearerlight.Andwhilehewaitedandprayed,God sent thismessage, andprepared the lay for it by those visions, first to himself andafterwards to Peter, which afford such an affecting proof of God'ssolicitudeandcareforeveryhumbleinquirer.Andthemessagewasin every respect suited to his case; for it made known to him themeaningandsubstanceoftheGospel,ofwhichitcontainstwobriefbutmost comprehensive summaries, beingdescribed in the one asGod'sproclamationofpeacethroughJesusChrist(verse36),andinthe other as a message which declares 'that through his namewhosoever believeth in him shall receive remission of sins;' and,secondly,itmadeknowntohimtheevidencebywhichthetruthasitis in Jesus is certified as of divine and infallible authority; for heappealstoGod'stestimony,who'anointedhimwiththeHolyGhost,'andwhowaswithhiminhismightyworks;tothetestimonyoftheapostles,whowereeye-witnessesofhismiracles,andconversedwithhimafterhisresurrection;andtotheconcurrentwitnessofancientprophecy, for 'thetestimonyofJesus is thespiritofprophecy.'Andwhen this reference to the evidence which arises from God'stestimony, and that of his inspired apostles and prophets, wasimmediatelyfollowedupbythedescentoftheHolyGhost,insomuchthat 'while Peter yet spake, theHoly Ghost fell on all themwhichheardthelord;sothattheyofthecircumcisionwhichbelievedwereastonished,asmanyascamewithPeter,becausethatontheGentilesalsowaspouredoutthegiftoftheHolyGhost;fortheyheardthemspeak with tongues, and magnify God,' need we wonder thatCornelius at once embraced the Gospel, and entered, by baptism,intotheChristianChurch?

TheHolySpiritwastheagentbywhomCorneliuswasconvincedand

established; partly by his miraculous gifts, which are no doubtintendedinthenarrative,andwhichaffordedevidenceonwhichhisfaith might securely rest; but partly, also, by his spiritual grace,accompanyingthepreachingof theWord,bywhichhewasenabledtobelievetothesavingofhissoul.

3. AstothenatureofthechangewhichwasnowwroughtonthemindofCornelius,anditspracticalresults inhis lifeandconversation, itproperlyconsisted inhisbeing enabled tobelieve that theMessiahwhomGodhadpromisedtothefathers,andwhom,asabelieverinOldTestamentprophecy,hehad longexpected,hadactually come,andthatJesusofNazarethwashe.ThewholeofPeter'smessage isdirected to the establishment of this great truth, that 'Jesus is theChrist;' and the cordial reception of that truth in its full Gospelimportconstitutedthechange,whichnowpassedonthemindofthedevoutcenturion.

In the case of one who had previously been so conscientious, andwhosewholecharacterwasconsistentwithhisprofessionasaJewishproselyte,therewasnoroomforsuchastrikingmanifestationofthechange which is wrought by conversion, as in the case of thePhilippian gaoler, or even of Saul of Tarsus. But it was doubtlessattended,eveninhisexperience,withaverygreatandhappychange;fornotonlyisitsaidthat'hewasbaptized,'intokenalikeofhisfaithinChristandhissubmissiontoChrist's command, but that he andhishousehold'glorifiedGod.'

We have here a beautiful exemplification of the way in which theprovidenceofGodworks indifferentplaces,onthesameplan,andforthesameobject.SimultaneouslyatJoppaandatCæsareaGod'sagencywas at work, and the coincidence or concurrence of eventsdemonstratedtheinterpositionofHim'whoiswonderfulincounsel,and excellent in working.'We have also an interesting example ofpersonal and family religion under the less perfect dispensation oftheOld Testament, and onewhichmaywell put to shamemany aprofessorenjoyingfarhigherprivilegesamongstourselves.Corneliuswasagodlyman,andhecarriedhis religion intohis family,caring

forthesoulsofthosewhowerecommittedtohiscare:'hefearedGodwithallhishouse,''heprayedinhishouse,'hehad'adevoutsoldier'forhisservant,andhecollectedhiswholehouseholdtolistentotheapostle,saying,'NowthereforeareweallherepresentbeforeGod,tohearallthingsthatarecommandedtheeofGod.'Again,thecaseofCornelius affords amemorable proof of the efficacy of prayer, andhowmuchprayer is concerned in the advancement of believers, aswellasintheconversionofsinners.Corneliuswasprayingwhen'themaninbrightclothingstoodbeforehim;'Peterwasprayingwhenthesheet descended from heaven; and the centurion's kinsfolk andfriends were assembled for the same purpose when Peter arrived.But the great end of all the visions and events recorded in thischapterwas to declare the abolition of all distinctions betwixt JewandGentile,sothatbothwerealikewelcometoshareintheblessingsof the Gospel, and that noman should now be called common orunclean.TheinstructionofCorneliusandhisfamily,importantas itwas, was not the only, nor even the chief object of God in thiswonderful interposition. It was designed to remove the prejudice,which theJews, and even the apostles themselves, still entertainedagainsttheGentiles, and toopen the door for their admission intotheChristianChurch.Thenarrativeteachesustocherishacatholicspirit, first,as itrepresentsCorneliusasa truebeliever,althoughaGentilebybirth,andaJewishproselytebyprofession;and,secondly,asitshowsthateveryoneonwhomtheHolySpiritisbestowed,beitinhismiraculousgiftsor inhisrenewinggrace, is toberecognizedand received as a member of the Church of Christ. 'Can anymanforbidwaterthattheseshouldnotbebaptized,whohavereceivedtheHolyGhostaswellaswe?'

VI.Lydia:Acts16.13-15

THERE is one important circumstancewhichwas common to all thosecases of conversion that are recorded in Scripture, and which welldeservesourmostseriousconsideration; ImeanthedirectoperationoftheHolySpiritonthemindofeverytrueconverttotheChristianfaith,inthe way of applying the truth, which is ordinarily the means ofconversion.Theagencyof theSpirit is specially referred tobyourLordhimself,inoneofthelastandmostaffectingofthoseaddresses,whichhedeliveredtohisdisciplesbeforehisdeath.Andbycomparinghiswordswith other passages of Scripture, we learn that there were two verydifferentwaysinwhichtheSpiritshouldact,orthattherearetwodistinctmodesofoperationbywhichhecarries intoeffecthisgreatdesign.Theoneisexternal,andsensible;theotherisinternal,andspiritual.Wereadof 'themanifestationof theSpiritwhich is given to everyman toprofitwithal;'andwereadof the 'indwellingof theSpirit intheheartsof truebelievers.' In other words, the dispensation of the Gospel is called the'ministrationof theSpirit,' for twodistinct reasons; first,onaccountofmiraculousgiftswhichwerevouchsafedtotheapostlesandfirstconverts;and,secondly,onaccountoftheenlightening,converting,andsanctifyinggracewhichrenderedtheGospeleffectual for theirsalvation.There isawidedifferencebetwixtthetwo.Theydifferintheirnature,theiruse,andtheireffects; theonebeinganappropriateevidence,adivineattestationof the truth; the other, a direct operation on the soul, by which it isrenewedandquickened,andturnedfromdarknesstolight,andfromthepowerofSatanuntoGod.Andnotonlyaretheywidelydifferent;wehavereason to believe that they might be separated from each other. SuchbeingthedifferencebetwixtthemiraculousgiftsandtheinwardgracesoftheSpirit,itisadelightfultruththatthelatterandthemorevaluableofthe two is the permanent inheritance of the Christian Church. Hismiraculous gifts were to cease when they had fulfilled their end byestablishing the truth; but his office did not cease. Nor was his workcompleted when, by his descent on the day of Pentecost and hissubsequenteffusionatCæsareaontheGentiles,thepromiseoftheFatherwas fulfilled, and the truth of theGospel established.Considered as anevidence, thegiftof theSpiritwasdecisive;butevidence isnotenough,noraninspiredBible,norafaithfulministry.Ineveryhumanheartthere

is a spirit of unbelief and enmity, andmany a lofty imagination,whichexalteth itself against the knowledge ofGod;which is not overcomebyanyamountofevidence,orby themere forceof truth,andcanonlybesubdued by the inward grace of the Spirit; and hence we learn that itbelongstohisoffice,andformsapartofhisblessedwork,atalltimes,to'shineintoourhearts,''torenewusinthespiritofourmind,''toquickenusintospirituallife,''toopenoureyes,'and'toturnusfromdarknesstolight,andfromthepowerofSatanuntoGod.'

ThedirectpersonaloperationoftheSpiritonthesoulofeveryconvertisbeautifullyillustratedbythecaseofLydia.Itissaidofher,thatwhileshelistenedtothepreachingoftheWord,'theLordopenedherheart,sothatsheattendeduntothethingswhichwerespokenofPaul.'

1. In regard to her state and character before her conversion andbaptism, the narrative, although extremely short, contains severalintimations, which throw a very interesting light on her case, andthatofa largeclass inourowntimewhoresembleher in thechiefpoints of their character. It is intimated that, like the Romancenturion and the Ethiopian treasurer, she was a proselyte to theJewish faith,andabeliever in theoneonly, the livingand the trueGod.Bybirth aGentile, and anative ofThyatira, shehad come toPhilippi as a seller of purple; and although a stranger, shemaintained in the city of her adoption, and amidst the idolatries,which prevailed in it, a devout attachment to her religion, andcontinued in theworshipofGod. It is also intimated, I think,withsufficient clearness, that shewas really devout, and imbuedwith aspirit of prayer; for not only did she observe the Sabbath, inconformity with the law of Moses, but, when probably no otheropportunity was afforded of attending the ordinances of publicworship,inacitywhereboththemagistratesandthemultitudeseemto have been easily excited against any innovation in their publiccustoms,she 'wentoutof thecitybyariverside,whereprayerwaswonttobemade.'Itisdeeplyinterestingtomark,that,atthetimeofherconversion,thisdevoutwomanwasattendingaprayermeeting,intheopenair,bythewaterside,alongwithafewotherwomenwhowere in the habit, it would seem, of assembling together for this

purpose, for it is said that 'they resorted thither;' and it is not lessinterestingtonotice,thatPaulandhiscompanionsdidnotreckonitbeneath them to join that humble meeting, but, on the contrary,leaving the noise and tumult of the city, they sought out the littleband of praying women, and sat down beside them, and spake tothem thewordof life.Andwhile theywere thus engaged inprayerandconference,'theLordopenedtheheartofLydia,'astrikingproofof the immediate efficacy of prayer. Without prayer we have noreasontolookforablessing.Godmay,indeed,andsometimesdoessurprise a prayerless sinner: he is sometimes found of them thatsought himnot, as in the case of the gaoler in this same city; andthen the first effect of his change will be the same that the LordmarkedinthecaseofPaul,whenhesaid, 'Behold,heprayeth!'ButalthoughthismayhappeninmanifestationofGod'ssovereigntyandtherichesofhisundeservedmercy,thereisnopromiseintheBibleexcepttoprayer,andthatpromiseisalikeunlimitedandsure:'Ask,and ye shall receive; seek, and ye shall find; knock, and it shall beopened unto you. For every one that asketh receiveth; and he thatseekethfindeth;andtohimthatknockethitshallbeopened.''Ifanymanlackwisdom,lethimaskofGod,whogivethtoallmenliberally,andupbraidethnot,anditshallbegivenhim.'

Itisimplied,however,inthenarrative,thatwhileshewasaproselyteto the Jewish faith, and a sincereworshipper of the trueGod, herheartwasstillshutorclosedagainstthereceptionofthetruthasitisinJesus.Itissaid,'theLordopenedherheart;'anexpressionwhichclearlyimpliesthat,devoutasshewas,herheartwasinsuchastate,that, but for the gracious operation of the Spirit, it would haveexcluded the Gospel message. Such is the natural state of everyheart;andby theheart, Imean,as isgenerallymeant inScripture,thewholemoral nature ofman, including alike his understanding,his conscience, his will, and his affections. In this comprehensivesense,theheartisclosedagainstthereceptionofthetruth,andeveryfacultypresentsanobstaclesuchasdivinegracealonecanremove.In reference to unregenerate men, it is expressly said that theirunderstandings are shut against the light of the Gospel, insomuchthat of the Jews,with theOldTestament in their hands, it is said,

'Buttheirmindswereblinded,''theveilwasupontheirhearts,'and'ifourGospelbehid,itishidtothemthatarelost:inwhomthegodofthisworldhathblindedthemindsofthemwhichbelievenot,lestthelightofthegloriousGospelofChrist,whoistheimageofGod,shouldshine unto them;' and 'the naturalman,' universally, 'receivethnotthe things of the Spirit of God, for they are foolishness unto him;neither can he know them, because they are spiritually discerned.'Andso theconscience is 'searedaswithahot iron,' the 'verymindandconscienceisdefiled,'and'theheartishardened;andthustherearemanybarsorobstacleswhichobstructtheentranceofthetruth.Thereisthebarofignorance:many'heartheword,'butunderstanditnot;andthewickedonetakesawaythatwhichwassown;thereisthebarofunbelief,whichrejectsthetestimonyofGod;there is thebarof enmity, for 'the carnalmind is enmity againstGod; it isnotsubjecttothelawofGod,neitherindeedcanbe;'thereisthebarofpresumption or pride: 'The wicked, through the pride of hiscountenance,willnotseekafterGod;Godisnotinallhisthoughts;'thereisthebarofdiscouragementanddespair:'Thousaidstthereisnohope;forIhavelovedstrangers,andafterthemwillIgo;'thereisthebarofunwillingness:'Yewillnotcometomethatyemighthavelife;'thereisthebarofworldly-mindedness:'Thecaresoftheworld,and the deceitfulness of riches, choke the word, and it becomethunfruitful;'thereisthebarofsloth:'Alittlemoresleep,alittlemoreslumber, a little folding of the hands to sleep;' there is the bar ofvicious passion and depraved habits, any one bosom sin beingenough to exclude the saving power of the truth: 'For this is thecondemnation, that light hath come into the world, and that menhavelovedthedarknessratherthanthelight,becausetheirdeedsareevil.'Undertheinfluenceoftheseandsimilarhindrances,theheartisclosedagainsttheadmissionofthetruth,closedasreallyasaretheeyesof theblindortheearsof thedeaf; for,saysourLordhimself,'Inthemis fulfilledtheprophecyofEsaias,whichsaith,Byhearingyeshallhear,andshallnotunderstand;andseeingyeshallsee,andshall not perceive: for this people's heart iswaxed gross, and theirearsaredullofhearing,andtheireyestheyhaveclosed; lestatanytime they should seewith their eyes, andhearwith their ears, andshouldunderstandwiththeirheart,andshouldbeconverted,andI

shouldhealthem;'andinthesamelightdoesherepresentthestateofourownhearts,whenhenowsaystoeachofus,'Behold,Istandatthedoorandknock:ifanymanwillhearmyvoice,andwillopenthedoor,Iwillcomeintohim.'

Butitmaybeasked:IfLydiawasasincereanddevoutworshipperofthetrueGod,isitreasonabletosupposethatherheartwasthusshutagainst God's truth? I answer that, even in persons of true piety,there may be much remaining ignorance and many groundlessprejudices,which,butfortheenlighteninggraceoftheSpirit,mightprevent them from embracing the Gospel. This was remarkablyexemplified in those 'devout andhonourablewomen, and the chiefmen of the city, whom the Jews stirred up, and who raisedpersecution against Paul and Barnabas, and expelled them out oftheir coasts, insomuch that the apostles shook off the dust of theirfeetagainstthem;'andstillmoreinthecaseofPaulhimself,whowasaPharisee,andthesonofaPharisee,livingaccordingtothestraitestsect of the law, yet his heart was barred, by invincible prejudices,againstthetruth,untilitwasremovedonhiswaytoDamascus.AndsoofLydia.She, too,wasdevout;butherheartwasclosed,until itwas opened by the Lord. And many professors, in modern times,resemble her in this, being conscientious and devout according totheir light,but still ignorant orunbelieving, or imbuedwith strongprejudice, 0 in regard to the Gospel of Christ; just as Nathanaelhimself,ofwhomourLordsaid,'BeholdanIsraeliteindeed,inwhomthere isnoguile,'wasyet so far influencedbymereprejudiceas tosay,inanswertothefirstintimationhereceivedoftheMessiah,'CananygoodthingcomeoutofNazareth?'Andif, insuchcases,divineagency be needful to open the heart for the reception of the truth,howmuchmoreinthevastmajority,whoareutterlyirreligiousandunconcerned!

2. Ifweconsiderthemeansbywhichherconversionwaseffected,weshallfindthatheretherewasnomiraculousaccompanimentofanykind,but anexampleonlyofwhat takes place in the experience ofeverygenuineconvert.Itissimplysaid, 'Acertainwomanheardus,whose heart the Lord opened, that she attended unto the things

whichwerespokenofPaul.'

Butthispregnantstatementbringsbeforeus, inastateofbeautifulcombination, two things, which are equally essential to a sinner'sconversion: the first is, the agencyof theSpirit; and the second is,the instrumentality of the Word. There was a direct personaloperation of the Spirit on the heart of Lydia; he removed thoseobstacles,whichmight otherwisehave obstructed the admissionofthe truth. It was not Paul who affected this. Paul preached; butthough inspired with supernatural wisdom, and endowed withmiraculouspowers, and especiallywith the gift of tongues, he sayshimself, 'Paul may plant, and Apollos water; but God giveth theincrease. Who then is Paul, and who is Apollos, but ministers bywhom ye believed, according as the Lord gave to everyman!' Godalone can open the heart. That change consisted in opening theunderstanding todiscern the lightofGod's truth, theconscience tofeel its convincing power, and the heart, to receive its sanctifyinginfluence; and this belongs to the office of the Holy Ghost, whosework is heart-work, and consists of two parts, the opening of theScriptures,andtheopeningofthemind,aswelearnfromthecaseofthe disciples after his resurrection, ofwhom it is said in one placethat they exclaimed, 'Did not our hearts burn within us while hetalkedwithusbytheway,andopeneduntoustheScriptures?'andinanother, 'Then opened he their understanding, that they mightunderstandtheScriptures.'

ButwhiletheLordonlycanopentheheart,heemploysthetruthastheinstrumentofconversiontothecareless,andofedificationtothedevoutinquirer.TheSpirit'sagencydoesnotsupersedetheuseoftheWord:onthecontrary,thetruthreadorheardisstillthewisdomofGod, and the power of God, unto salvation. 'The Lord opened theheartofLydia,'buthedidso 'thatshemightattenduntothethingswhichwerespokenofPaul.'ItisbythetruthcontainedintheWordthatthis great change iswrought, that being the instrumentwhichtheSpiritofGodrenderseffectual;andhence,whilewearesaidtobe'born of the Spirit,' we are also said to be 'born not of corruptibleseed,butofincorruptible,evenbytheWordofGod,whichlivethand

abideth for ever;' and again, while the Spirit is revealed as theSanctifier, our Lord himself prayed, in these memorable words,'Sanctify them by thy truth; thy Word is truth.' And both arecombined, both the agency of the Spirit and the instrumentality oftheWord,inthatcomprehensivestatementoftheapostle,'Godhathfromthebeginningchosenyouuntosalvationthroughsanctificationof the Spirit and belief of the truth.' Various similitudes areemployedtorepresentthesamething;theWordiscomparedtoafireor furnace, inwhichHispeoplearemeltedand tried,but theLordsitsasarefineroverit;andasahammer,apowerfulinstrument,butinert in itself, and effectual onlywhen applied by a powerful arm;andasasword,'theswordoftheSpirit,whichistheWordofGod,'asharptwo-edgedsword,bututterlypowerlessunlessitbeappliedbythe Spirit. So David's prayer combines a reference to both: 'Openthoumineeyes,thatImayseewonderfulthingsoutofthylaw.'

3. ThenatureofLydia'schange,andthepracticalresultswhichflowedfrom it, are briefly indicated; but enough is said to show, that shehadthat'faithwhichworkethbylove,'andinwhichproperlyconsists'the new creation;' for we read that she was baptized, therebyprofessingher faith inChrist, andher submission to his authority,and that, too, in a city where the professors of the Gospel wereexposed to reproach and persecution; that, as soon as she wasbaptised,shebesoughttheapostles,saying,'Ifyehavejudgedmetobe faithful to the Lord, come intomy house, and abide there,' herfaithworkingby lovetoChristandtohisministeringservants,andproducing zeal for his cause and service, such as prompted her tomakesacrifices for his name's sake; and if these principles of faithandlovewerereallyplanted'inherheart,theywouldunquestionablyproduceinherafter-lifeallthe'peaceablefruitsofrighteousness.'

The case of Lydia suggests various practical lessons. It affords anexampleof thecarewithwhichGodprovided for the instructionofsincere inquirers in theJewishChurch. It shows, in a very strikinglight,theefficacyofprayer,asameansofspiritualadvancement.Itillustratesthenecessityofagreatspiritualchange,eveninthecaseofsuch as are regular in their attendance on ordinances, and

conscientious according to their light. It affords a beautifulexemplificationoftherelativefunctionsoftheWordandSpiritintheworkofconversion,andenforcesthedutyofcombiningdiligence,intheuseofmeans,withaspiritofdependenceonthedivineblessing.Anditshowshowdifferentare the feelingsofone 'whoseheart theLord has opened' towards his faithful ministers, and those of theungodly multitude: - she constrained the apostles to reside in herhouse; they rose against them, and committed them to prison,makingtheirfeetfastinthestocks.

VII.Timothy:2Timothy3:14,15

IT appears from Scripture, that whilemany are converted after a longcourse of carelessness and sinful indulgence, others are trained up forGod from their earliest years, and sanctified even from thewomb. Theexperience of these two classes must necessarily be widely different;while, inwhatever is essential to regeneration, itmust be substantiallythesameinall.Allmenbeingbynaturefallenanddepraved,thatwhichis 'born of the flesh being flesh,' and 'the carnal mind being' in everyinstance 'enmity against God,' a new spiritual birth is universally andindispensablynecessaryinordertoanewspirituallife;andnomanlives,howevergentlehisnaturaldisposition,andhoweverpropitioushisearlyeducation,ofwhomitmaynotbesaid,thatexcept'hebebornagain,he

cannot see the kingdomofGod.'Whenever that change occurs, and bywhatevermeans itmaybeaccomplished, it is substantially the same inall; it implies the enlightening, convincing, renewing, and sanctifyingwork of the Spirit, whereby the natural blindness is removed, and thenaturalenmitysubdued,andthenaturalmanbecomesanewcreature,inallhisviewsandfeelings,hisdesiresandaffections,hisaims,andhabits,andhopes.Andwegreatlyerrifwesupposethat,inanyonecase,agoodnatural temperament,orasoundreligiouseducation,canof themselvesintroduceafallenbeingintothespiritualkingdomofGod,orsupersedethegraceandtheagencyoftheHolySpirit.Thatisspirit,andthatonly,which isbornof theSpirit;andeverysoul that is reallyconvertedmusthave that experiencewhich is common to all true believers, andwhichconsists in conviction of sin, an apprehension of the mercy of God inChrist,acordialcompliancewiththeGospelcall,andacourseofconflictandwarfarewithitsowncorruptions.Butwhilesomesuchchangemustbe wrought on every one at the period of his conversion, it may bebroughtaboutinavarietyofways,whichwilloccasiongreatdiversityintheexperienceofdifferentbelievers.Some,forinstance,arepermittedtogrowupwithoutanyreligiousculture,beingdeprivedoftheinestimableprivilege of a father's counsel and amother's prayers, and surroundedinsteadwiththenoxiousinfluencesofadomesticcirclewherethereisnofear of God, no form of religion, and nothing in the shape of example,exceptwhatisfittedtocorruptandcontaminate.Thusneglectedinearlylife, and inured to vice from their earliest years, they go forth into theworld,notonlyunpreparedtoresist,butpredisposedtocomplywithitstemptations;andfollowingthebentoftheirownevilpassions,andfallingin with the current of evil society, they may remain for years utterlycarelessoftheirsouls,ofGod,andofeternity,andmaybeallowedtogoontogreatlengthsinwickedness,till,bysomeprovidentialdispensation,or by an awakening sermon, or even by the remorseful restlessness oftheirownconsciences,theyarebroughtunderseriousconcern,andledtoinquire, 'What must we do to be saved? The case of such persons isillustratedbytheexperienceofthedyingmalefactorandofthePhilippiangaoler,whohadbothbeencareless,andoneofthemutterlyflagitiousinlife;tillbytheawfulcircumstancesinwhichtheywereplaced,theywereawakened, convinced, and converted to God. But while such cases dooccur, and are sufficient to show that God's grace is alike free and

sovereign, andable to soften thehardestheart, and to save evenat theeleventhhour,thereareotherswhoseexperienceiswidelydifferent;theyare the childrenof religiousparents; theyhaveenjoyed the inestimableadvantagesofChristianinstruction,andthestillmorepreciousprivilegeof constant intercourse with a domestic circle where every influence isfavourable to their moral culture, where example is combined withprecept, and the tenderest affection with paternal authority, and thefamilymeetaroundthedomesticaltar, toreadGod'sWord,andtosinghispraise,andtouniteinsocialprayer;andeveryassociation,themoretender and the more enduring because formed in the morn of life,connects religion with the most endearing relations and the holiestcharitiesofhome.Bysuchmeans,manygrowupinthosefamilieswhicharenurseriesfortheChurchofChrist,wellinstructedinthetruthsoftheGospel, impressed with a feeling of reverence for religious ordinances,andimbuedwithsentimentsanddispositionswhichrenderthemamiableandengagingintheirmanners,andwhichserveatleasttopreservethemfromthegrosserpollutionsoftheworld;whileinnotafew,thepreciousseedsowninearlylifetakesrootintheheart,andgrowsupsograduallyand imperceptibly, that theymaynot be conscious, at any one time, ofanygreatorsuddenchange,suchaswasexperiencedbythedyingthiefandthepoorgaoler,althoughreallytheworkofgraceisbegun,andwillbecarriedontoperfection.Insuchcases,itismanifestthatwearenottoexpectpreciselythesamecourseofexperienceasisfoundinthosewho,afteralifeofsin,aresuddenlyawakenedandchanged.AndofthisclasswehaveselectedthecaseofTimothyasaveryinterestingandinstructiveexample.

Theaccount,whichisgivenofthiseminentanddevotedservantofGod,shows thathis first serious impressionswerederived fromhis religiouseducation in early life, and from the pious care and example of hisparents. The apostle tells us, that from 'a child he had known the holyScriptures,' referring to his early instruction in the truths of the OldTestament, to which he had access, although his father was a Greek,throughthepiouscareofhismother,whowasaJewess.Forhe is thusintroduced to our notice: 'Then came Paul to Derbe and Lystra: and,behold, a certain disciple was there, named Timotheus, the son of acertainwomanwhichwas a Jewess, and believed; but his fatherwas a

Greek.'Butwhatisofmuchmoreimportancethanhermereprofession,shewasawomanofsincerepiety;andthesamepietycharacterizedothermembersofherfamily.FortheapostlewritingtoTimothy,as'hisdearlybeloved son,' says, 'I thank God when I call to remembrance theunfeignedfaiththatisinthee,whichdweltfirstinthygrandmotherLoisandthymotherEunice;andIampersuadedthatintheealso.'Hereisabeautifulexampleofdomesticpiety:theagedgrandmothercherishinganunfeigned faith in thepromisewhichGodhadgiven to the fathers,andwaiting for the consolation of Israel; the mother cherishing the samehope, andgladly embracing theGospel as soonas itwasproclaimed toher,forshewasnotonlyaJewishbutaChristianbeliever;andtheyoungman, taught fromhisearliestyears to 'knowtheScriptures,whichwereable to make him wise unto salvation,' and becoming, under Paul'sministry, a disciple in the school ofChrist, and afterwards an eminent,zealous,anddevotedministeroftheeverlastingGospel.Beingconnectedwith a Greek by marriage, the pious Jewess had not, it would seem,insistedon thecircumcisionofherchild;butshewasnot inattentive tohisreligioustraining;sheinstructedhimintheknowledgeofGod'struth.Andmostamplywashermotherlycarerepaid,whenthischildofmanyprayers became the companion of an apostle, and the honouredinstrument of founding many churches, and winning many souls toChrist. The details of his experience are not recorded; but from theincidentalintimations,whicharegiveninthecourseofthetwoepistles,which were addressed, to him, we may gather that his experiencecorrespondedinsubstancewiththatofeveryotherchildofGod.Hemusthavebeenconvincedofsin,soas to feelhisneedofaSaviour;hemusthavebeen enlightened in theknowledgeofChrist, so as toperceivehisall-sufficiencyandsuitableness;andhemusthavepersonallyclosedwithChrist, receivinghimashisProphet to teach, ashisPriest to reconcile,andashisLord togovernhim.All this is implied inhisprofessionasaChristian,andespeciallyasaChristianevangelist,sincenothingshortofthiscouldhavesufficedeitherforhisownsalvationorfortheworkoftheministry. Andwhat secret conflicts, what inward struggles he endured,educated as he had been by pious parents, and instructed, too, by aninspiredapostle,issufficientlyevincedbytheexhortationofPaul,wherehespeaksofhisbeingengagedinawarfare:'Fightthegoodfightoffaith,layholdoneternal life,' 'Hold fast the formofsoundwordswhich thou

hastheardofme,' 'Continuethouinthethingswhichthouhast learnedandhastbeenassuredof,knowingofwhomthouhastlearnedthem;andthatfromachildthouhastknowntheholyScriptures,whichareabletomaketheewiseuntosalvation,throughfaithwhichisinChristJesus.'

ThecaseofTimothyaffordsseveralusefullessons.

1. It shows that little childrenare capable subjectsofdivinegrace. Inthe case of adults, the truth apprehended and believed is theinstrumental means of conversion and sanctification; but beforechildren are capable of knowing the truth, they are fit subjects ofGod'sgrace,asisevidentfrommanypassagesofScripture.Wereadofsomewhoweresanctifiedfromthewomb:'Nowhear,OJacobmyservant; and Israel,whom I have chosen:Thus saith theLord thatmadethee,andformedtheefromthewomb;IwillpourmySpiritonthyseed,andmyblessinguponthineoffspring;andtheyshallspringup as among the grass, aswillows by thewater courses.One shallsay, I am theLord's; andanother shall callhimselfby thename ofJacob;andanothershallsubscribewithhishanduntotheLord,andsurnamehimselfbythenameofIsrael.' 'Hearkenuntome,OhouseofJacob,andalltheremnantofthehouseofIsrael,whicharebornebymefromthebelly,whicharecarriedfromthewomb:andeventoyouroldageIamhe;andeventohoarhairswillIcarryyou:IhavemadeandIwillbearevenIwillcarry,andwilldeliveryou.'ItwasbytheSpiritthattheLordChristwassanctifiedinhishumannature,sothattheangelspakeof'theholythingthatshouldbebornofMary;'and the prophet, of whom it is said that 'he was called from thewomb, and formed from the womb to be his servant.' And when,during his personal ministry, 'there were brought to him littlechildren, that he should put his hands on them and pray, and thedisciplesrebukedthem,'Jesussaid,'Sufferlittlechildren,andforbidthemnot, to comeuntome; forof such is the kingdomof heaven.'Nay,onanotheroccasion, 'Jesus calleda little childuntohim, andsethiminthemidstofthedisciples,andsaid,VerilyIsayuntoyou,Except ye be converted, and become as little children, ye shall notenter into the kingdom of heaven.' That little children are capablesubjectsofGod'sgraceisimpliedintheprovisionthatwasmadefor

their admission to the privileges of the covenant, first, bycircumcision under the Old Testament, and, secondly, by baptismunder the New; and this precious truth is our warrant andencouragement in prayer,whenwe remember those objects of ourtenderest affections at the throne of grace, while as yet they areunabletoprayforthemselves.

2. WelearnfromthecaseofTimothythatasoundreligiouseducationinearlylifeisoftenblessedasameansofsavingconversiontoGod.The apostle traces Timothy's religion to this source: 'From a childthou hast known the holy Scriptures, which are able tomake theewise unto salvation.' His early acquaintance with the Bible was agreat and precious privilege; for although, from the operation ofothercauses,Bibleknowledge is sometimesunproductiveof savingbenefit, yet it is the instrument by which God works, and aninstrument which is in itself at once absolutely perfect, andadmirablyadaptedfortheendwhichitisdesignedtoserve.AgreatcommendationisgiventotheWord,whenitissaidthat'itisabletomake uswise unto salvation;' that 'it is profitable for doctrine, forreproof, for correction, and for instruction in righteousness;' andthat it is sufficient 'to make the man of God perfect, thoroughlyfurnisheduntoallgoodworks.'TheBiblecontainsallthetruthwhichis needful to be known for our salvation; considered simply as ameansor instrument, it isabsolutelyperfect;andeveryparentwhoreallybelieves inGod'sWord,andconsiders itasGod's instrumentfor the salvation of sinners, must feel it to be his most sacredobligation,aswellashissweetestprivilege,toimparttohisimmortalchildrenaknowledgeof itsprecious truths.Hewill remember thathehasinhishandsaninstrumentwhichGodhimselfdeclarestobe'theswordoftheSpirit,'thathehasthattruthwhichisemphaticallydescribedas'thegoodseed;'and,withmingledfeelingsofawe,andgratitude, and hope, he will seek to apply that instrument to theheartofhischild,andtosowthatpreciousseedinhissoulfromhisearliest years. Nor will he be content with giving a few formallessons, or prescribing a few stated tasks; out of the 'abundance ofhishearthismouthwillspeak,'andhisconversationwillbeseasonedwith God's truth, in those hours of affectionate and confiding

conversewhen the hearts of his children aremost open to receive'the truth in love,' rememberingGod'swords tohisancientpeople,'Thesewords,whichIcommandtheethisday,shallbeinthineheart;andthoushaltteachthemdiligentlyuntothychildren,andshalttalkofthemwhenthousittestinthinehouse,andwhenthouwalkestbytheway, andwhen thou liest down, andwhen thou risest up.' Butneitherformalinstructionnorfrequentconversationondivinetruthwillavail,unlesstheybecombinedwithexemplaryfaithandpietyonthe part of parents. Children are quick to discern every, even theminutest indication of real character; and a great part of theireducation consists in those impressions which are made on theirmindsincidentally,andwhichareoftenimperceptiblydeepened,bycircumstances which escape the notice of their parents. Trueeducation is a course of training, not a system of lessons, but theformationofpracticalhabits;andthesedependfarmoreonthespiritandconductofafamilythanonthetasksoftheschool: 'Trainupachildinthewayheshouldgo,andwhenheisoldhewillnotdepartfrom it.'This training impliesmuchmore thanmere teaching; it isbest promoted by the unfeigned faith and holy living of which theapostlespeaksinthemotherandgrandmotherofTimothy;anditisdeeply interesting to mark how this eminent servant of God waspreparedforhisfuturelaboursbythequietandunostentatious,butrealpietyof thesewomenintheprivatewalksofdomestic life,andthattheHolySpirithimself, inpreparingarecord for theuniversaland permanent instruction of the Church, does not disdain tomention, in connection with the labours of an inspired evangelist,the unfeigned faithwhich dwelt first in his grandmother Lois, andafterwards inhismotherEunice;nor canwedoubt that this is thereasonwhymanyanagedsaintisspared,whentheirworkonearthmightseemtobefinished,eventhat theymayexhibit thepowerofGod's grace and truth to the generation following, and leave theimpressoftheirowncharactersonthetendermindsofthechildrenthatareplayingaroundthem!

3. We learn fromthecaseofTimothy that true religion is sometimesimplantedinthesoulofachildataveryearlyperiod,andcontinuestogrowwithhisgrowth,andstrengthenwithhisstrength,although

foratimehisprogressmayappeartobealmostimperceptible.Jesushimself said, 'The kingdomof heaven is like to a grain ofmustardseed,whichamantookandsowed inhis field,which indeed is theleastofallseeds;butwhenitisgrown,itisthegreatestamongherbs,andbecomethatree,sothatthebirdsof theaircomeandlodge inthebranchesthereof;'andagain,'Thekingdomofheavenislikeuntoleaven,whichawomantookandhidinthreemeasuresofmeal, tillthe whole was leavened.' These parables are equally descriptive ofthekingdomofGodasitexistsintheworld,andofthekingdomofGod in every single soul; grace grows and spreads, and that, too,imperceptibly,justasthemustardseedspringsfromtheearth,andthe leaven diffuses itself amongst meal. This is often the blessedeffectofanearlyreligiouseducation;andalthoughthegoodseedoftheWord should not spring up so quickly as we could desire, yet,beingincorruptible,wemaycherishthehopethat,soonerorlater,itwill be quickened, so as to produce the peaceable fruits ofrighteousness, long, itmay be, afterwe have been gathered to ourfathers.

In now addressing those who, like Timothy, have enjoyed theprivilegeofanearlyreligiouseducation,andwhomaystillenjoythesociety, or at least remember, with affectionate gratitude, thecounsels and the prayers of their pious parents, I must not forgetthattheymayyetbelongtotwoverydifferentclasses.Theremaybesomewho, like Timothy, have not only known theHoly Scripturesfromtheiryouth,buthavealsothat 'unfeignedfaithwhichdwelt inhim;'whiletheremaybeotherswhoenjoyedlikehimtheadvantagesofa religiouseducation,andare, asyetat least,destituteof savinggrace.Nohumanbeingmaybeabletodiscriminatebetwixtthetwoclasses, so as to determine towhich you individually belong; but Iwould affectionately remind you that there are two classes evenamongstthosewhohavereceivedareligiouseducation,andthatitisofinfinitemomentthatyoushoulddetermineforyourselveswhetheryoubelongtotheoneortheother.

Theapostle'sexhortationisaddressedtoTimothyonthesuppositionthathewasatruebeliever,andisapplicable,initsoriginalpurpose,

only to suchashave, likehim,beenmadewiseunto salvation; butbefore applying it to such, I would addressmyself to allwho haveshared in the advantages of early religious instruction, and wouldaffectionately remindyou thatyouhavemuchreason forgratitude,and,atthesametime,foraverydeepsenseofyourresponsibility,onaccount of the privilegeswhich youhave enjoyed.Even should theinstruction which you have received, and the example which youhave been privileged to witness, fail in leading you to savingconversion,beassuredthattheyareintheirownnatureprivilegesofgreatvalue,andthattheywillformanelementinyourlastaccount.Youwillstandatthejudgment-seatonaverydifferentfootingfromthatofthepooroutcastswholiveinthewretchedstreetsandlanesofour city, andwill be reckonedwith for the use of yourBibles, andyourclosets, andyour familyworship, andall yourothermeansofgrace; for it is the equitable law of God's kingdom, that 'towhomsoever much has been given, of him shall the more berequired.'Impressed,asItrustyouare,withthissolemnreflection,andwithasenseofGod'sdistinguishinggoodnesstoyou,permitmefurther to remindyou, that as therearemanyadvantages, so therearealsosomepeculiardangersinyourcase;andoftheseIshallonlymention, first of all, the tendency, of which you may perhaps beconscious, to take too readily for granted that you are religious,merely because you are a member of a religious family, and havebeen from your youth accustomed to religious observances,forgettingthatreligionis,witheverysoulofman,apersonalmatter,and that it has its seat in the heart; secondly, the danger of yourmistakingthenaturalandcommonfruitsofareligiouseducationforthorough conversion to God. Your knowledge, your amiabledispositions, your gentle manners, your correct habits, yourattendanceonordinances-alltheseandmanymoremaybenothingelsethan'theformofgodliness,whileyouaredestituteofitspower;'and,thirdly,thedangerofyoursupposingthatbecauseyouknowagreat dealmore thanothers, youhavenoneed for further inquiry,andmaygiveyourthoughtstootherstudies,andyourtimetootherpursuits.Thesetemptationsarepeculiarlyincidenttoyou,andwhileIwarnyouagainstthem,Iwouldpointoutafewsymptomsbywhichyoumaydiscovertherealstateofyourheart.Areyouconsciousofa

sincere desire Godwards, such a desire as leads you to pray foryourselves insecret,aswellas to joinwithyour families inprayer?Doyou,inyourprivate,andfamily,andpublicprayers,doyoureallyseekafterGod,andofferupthedesiresofyourhearttohim?Areyouconvincedofsin,andhaveyoudiscoveredthat'theheartisdeceitfulaboveallthings,anddesperatelywicked?';and,underasenseofsin,are you seeking to be cleansed by the blood of Christ, and to bepurified by the grace of his Holy Spirit? If thus concerned for thesalvation of your souls, you are seeking it in the way of God'sappointment, andmaking conscience of duty, then 'wait upon theLord, and be of good courage, and he will strengthen your heart;wait,Isay,upontheLord.'Toyoutheapostle'sexhortationmaybeaddressed, when he says to Timothy, 'Continue thou in the thingswhichthouhastlearned,andhastbeenassuredof,knowingofwhomthouhast learnedthem,andthat fromachildthouhastknowntheHoly Scriptures.' Continue, i.e., 'hold fast the beginning of yourconfidence, be not turned away from the hope of the Gospel, butcontinue in these things;' nay, 'meditate upon these things; givethyself wholly to them, that thy profiting may appear to all.' Pauldeemed it necessary to address such exhortations to Timothy, hisdearlybelovedson,ofwhoseunfeignedfaithhehadnodoubt,andtowhomhegavethathonourabletestimony,'Yeknowtheproofofhim,that,asasonwiththefather,hehathservedwithmeintheGospel.'Andif,notwithstanding,Paulbe sourgent inexhortinghim to fleeyouthful lusts, toavoid thesnaresand temptationsof theworld, towatchoverhisownspirit, and tomaintainaconstantwarfarewithsin - oh! is not this an affecting proof that you too require to bestrengthened,andstirredup,andanimatedinthepathofduty?Hisexhortationspeciallypoints to thecarefulandcontinueduseof themeans of grace; and if thesewere needful for Timothy, howmuchmoreforyou?Butiftherebeanywhohaveenjoyedtheadvantagesof a religious education, and who are yet unable to discover inthemselvesanyofthosehopefulsymptomswhichIhavedescribed;ifthey cannothonestly say that theyhaveevermade the salvationoftheirsoulsamatterofpersonalconcern,thattheyhaveeversoughtafterGod,eitherintheretirementoftheirclosets,orintheseasonofdomestic worship, or that they are now resting on Christ's

atonement,anddesirousoftheSpirit'sgrace;if,onthecontrary,theybegintobeconsciousofarepugnancetothestrictviewsofreligioninwhich they were brought up, of a disposition to cherish slighterthoughts of sin and to extenuate its guilt, or of a tendency to bewearyofareligiouslife,andto longaftergreater licenseandgaietythan their father'shouseaffords; if theyareseldomornever foundon their knees, or with their Bibles in their hand, and yet flatterthemselves that theremaybesomeeasierroadtoheaventhantheirfatherstrodbeforethem-oh!letmebeseechthem,now,andbeforethey advance one step in that way which appears to them soattractive,topause,andchoosesuchacourseastheywillbecontentto live anddie in; and to remember,while theymake their choice,thatheavenorhellisinvolvedinit!

VIII.ConversionsatPentecost:Acts2

The nature, method, and results of true scriptural conversion may beillustrated by the striking narrative, which is given of the events thatoccurred at Jerusalem on the day of Pentecost. These events were inmany respects extraordinary; they were accompanied with miraculousinterposition, theyproducedapowerful impressionon thepublicmind,and they resulted in the sudden and simultaneous conversion ofmanythousand souls; yet, inother respects, they correspondexactlywith theusualmethodsofGod'sprocedureintheconversionofindividualsinners,andmay be improved, as affording an instructive example of the greatchange which may be still wrought by the faithful preaching of theGospel,whenitisappliedbythepowerofhisSpirit.

1. Inregardtothepreviousstateofthethreethousandsoulswhowereconverted on this occasion, there is reason to believe that they

belongedtotwodistinctclasses,-thefirstincludingdevoutpersonswhowerereligiousaccordingtothelightwhichtheyhadpreviouslyenjoyed;andthesecondincluding,perhaps,astilllargernumberofirreligiousmen who had rejected and persecuted the Saviour, andwere chargeable with the guilt of instigating or consenting to hisdeath. The distinction which I draw betwixt these two classes isfounded on those parts of the narrative on the one hand, whichdeclarethatamongtheassembledmultitude'thereweredwellingatJerusalem, devoutmen out of every nation under heaven;' and ontheotherhand,onthosepartsofPeter'ssermoninwhichhedirectlychargesonthosewhomheaddressedtheguiltoftheLord'sblood:-'Him, being delivered by the determinate counsel of God, ye havetaken, and by wicked hands have crucified and slain,' - 'God hathmade that same Jesus, whom ye have crucified, both Lord andChrist.' So that here we have a variety of characters. Among the'devoutmen'whowereassembledatJerusalemforthecelebrationofagreat religious festival, theremightbe some intelligentandgodlyJewsorproselytes,who,likeCornelius,'fearedGod,andgavemuchalmstothepeople,andprayedtoGodalway;'someothers,who,likethe Ethiopian treasurer, were ignorant but sincere; while, perhapstherewerenota few,who, like thedevoutwomenatAntioch,werefilled with Jewish prejudices, and with an intolerant zeal whichmight lead them to takepart inpersecutingChrist andhis humblefollowers. And among themixedmultitudewho listened to Peter'ssermon, there were probably men of every different shade ofcharacter,somewhohadbeenactiveagentsinthecrucifixionoftheLord,otherswhohadbeenmerespectatorsofit,andwho,accordingto their several habits of thought and feeling, were so differentlyaffected by the miraculous manifestation of the Spirit, that whilesome were impressed and affected by it, others treated it withmockery and scorn.Howmany belonging to each of these variousclasseswereconverted,wehavenomeansofascertaining;but it isplain that not a few then underwent this great change who were'chargeable with the guilt of the Saviour's blood: for when Peterpressed this charge on their consciences, they 'were pricked to theheart,' a clear proof that they were self-convicted and self-condemned.

2. Ifwenowconsiderthecircumstances,whichaccompanied,andthemeans which effected their conversion, we shall find that it is ofconsiderable practical importance to distinguish betwixt these twothings,andtoassigntoeachtheplacewhichproperlybelongstoit.Thecircumstancesofthiscasewere,insomerespects,extraordinaryandpeculiar,andsuchashavenoparallelintheusualexperienceoftheChristianChurch;andthemeanswhichcontributedmoreorlessdirectly to the result which is here recorded were some of thempreparatory,othersimmediateanddirect.

This great awakening of souls was preceded by fervent and unitedprayer.Thiswasanimportantpreparatorymeans,ameanswhich,inaccordance with the faithful promise of God, engaged almightypoweron thesideof thepreachersof theGospel.Theapostleshadbeencommandedby theLord, immediatelybeforehisascension toglory, towaitatJerusalemuntil theyshouldreceive thepromiseoftheFather; andwhen they returned to the city fromMountOlivet,'they went up into an upper room, where abode both Peter, andJames, and John, andAndrew, Philip, and Thomas, Bartholomew,and Matthew, James the son of Alpheus, and Simon Zelotes, andJudasthebrotherofJames.Theseallcontinuedwithoneaccordinprayer and supplication,with thewomen, andMary themother ofJesus, and with his brethren.' The number of the disciples at thistimewasaboutonehundredandtwenty;theseallcontinuedtomeetforprayer;andso, 'whenthedayofPentecostwas fullycome, theywere all with one accord in one place,' when the promise of theFatherwassuddenlyfulfilledbyanoutpouringoftheHolyGhost.

Markherehowprayerprecededthemostremarkableawakeningofsouls that ever occurred in the Church of God; nay, how it stoodconnected with the miraculous gifts of the Spirit. It was afterfrequentunitedprayer,anditwaswhentheywereagainassembledforthesamepurpose,that'theywereall filledwiththeHolyGhost,and began to speak with other tongues, as the Spirit gave themutterance.'Itisworthyofremark,too,thattheLordhadgiventhemanexpresspromise,whichleftnodoubtastothecommunicationofthe Spirit's gifts; for not only hadhe said, before his crucifixion, 'I

willpraytheFather,andheshallgiveyouanotherComforter,thathemayabidewithyouforever;eventheSpiritoftruth;'butagain,afterhisresurrectionfromthedead,andimmediatelybeforehisascensiontoglory,hesaid,'Behold,IsendthepromiseofmyFatheruponyou:buttarryyeinthecityofJerusalem,untilyebeenduedwithpowerfrom on high.' 'And being assembled together with them, hecommandedthemthat theyshouldnotdepart fromJerusalem,butwaitforthepromiseoftheFather,which,saithhe,yehaveheardofme."Yeshallreceivepower,after that theHolyGhost iscomeuponyou:andyeshallbewitnessesuntome,bothinJerusalem,andinallJudea,andinSamaria,anduntotheuttermostpartoftheearth.'TheLord'spromise,then,wasexpress;buthispromisedidnotsupersedetheirprayer;onthecontrary,theformerwasthegroundandreasonofthelatter,accordingtothesayingoftheprophet,'ItheLordhavespokenit,andIwilldoit.ThussaiththeLordGod,IwillyetforthisbeinquiredofbythehouseofIsrael,todoitforthem.'

Greatthingsarestillpromisedinanswertobelievingprayer.Fornotonly have we the general promise, 'Ask, and ye shall receive; seekand ye shall find; knock, and it shall be opened unto you,' butspecially, in regard to the Holy Spirit, we have that preciousassurance, If ye, being evil, knowhow to give goodgiftsunto yourchildren;howmuchmoreshallyourFatherinheavengivetheHolySpirit to themthataskhim?'Andapeculiarblessing isannexed tounitedsocialprayer;for,'Isayuntoyou,thatiftwoofyoushallagreeonearthastouchinganythingthattheyshallask,itshallbedoneforthemofmyFatherwhich is inheaven. Forwhere two or three aregatheredtogetherinmyname,thereamIinthemidstofthem.'Letthesegraciouspromisesbeanencouragementtofervent,perseveringprayer;andletus,withholy importunity,neverholdourpeacedaynornight. 'YethatmakementionoftheLord,keepnotsilence,andgivehimnorest,tillheestablish,andtillhemakeJerusalemapraiseintheearth.'

In answer to believing prayer, the primitive disciples received themiraculous gifts of the Holy Spirit, which were also a preparatorymeans in leading to the great work of conversion which was soon

afterwardsaccomplished.Thesegiftswere,invariousrespects,fittedto prepare the way for that glorious work. They served at once tostrengthen the faith of the disciples, as they were a manifestfulfilment of the Lord's word of promise, to qualify them fordeclaring the Gospel message to men of various nations thenassembled at Jerusalem, as they conferred a power of speaking tothemintheirownlanguages,andtoaffordampleevidencetoothersofGod'sinterposition,astheywere,intheirownnature,clearlyandundeniably miraculous. We have already seen that the gift of theHolySpiritwas the crowningevidenceof thedivinemission of theSaviour: itwas purposely reserved, and expressly promised, as thedivinelyappointedproofofhisascensionandexaltationtotherighthand of God, of the acceptance of his finished work, and of itsefficacyinprocuringthosegiftsformenwhichhediedtopurchase,andwasexaltedtobestow.AndwemaywelladmirethewisdomofGod in providing this crowning proof of the divine mission of theSaviour,andmanifestingitatthatparticulartime.Fornotonlydiditstrengthen the faithof the apostles, andqualify them for declaringtheGospelinvariouslanguages,0butbeingsentduringoneof thegreatannual festivalsof theJews, itmadeknownthe truth,and itsdivineevidence,tomultitudeswhowerethencollectedatJerusalem,andwho,ontheirreturntotheirrespectivehomes,carriedwiththemthe seed of theWord, and scattered it everywhere throughout theworld; for there were among them 'Parthians, and Medes, andElamites, and the dwellers in Mesopotamia, and in Judea, andCappadocia,inPontus,andAsia,Phrygia,andPamphylia,inEgypt,andinthepartsofLibyaaboutCyrene,andstrangersofRome,Jewsandproselytes,CretesandArabians.'

Such were the preparatory means which led to the great work ofconversiononthedayofPentecost-unitedsocialprayeronthepartofthedisciplesorChurchofChrist,andamiraculouseffusionoftheHolyGhostinthegiftoftongues.

But youwill carefully observe that the conversions which are hererecorded arenot ascribed solely, or even chiefly, to themiraculousand extraordinary circumstances by which they were preceded;

otherwise,theywouldaffordnogroundtoexpectsimilarconversionsin these modern times, when the gift of tongues has ceased. Themiraculous dispensation of the Spirit was a powerful preparatorymeans;butthedirectandimmediatemeansofconversioninthis,asineveryothercase,wasthepreachingofGospeltruth,appliedtotheheartandconscienceby theHolyGhost.Thegiftof tonguesservedanimportantpurposeinpreparingthewayforthefreeproclamationof the Gospel on the part of the apostles, and for the believingreceptionofitonthepartofthepeople;foritenabledtheapostlestospeak,andthepeopletohear,theGospelinvariouslanguages,soasthatitcouldbeclearlyunderstood,andintelligentlybelieved.Itwasfitted also to excite their interest, and to awaken their attention tothe Gospel message, inasmuch as the gift of tongues evinced themiraculous interpositionofGod;and itaffordedsufficientevidencetoauthenticatethetruth,andtoestablishthedivinecommissionoftheapostles.Butfurtherthanthisitwentnot:itwasnotofitselfthemeansofconvertingthesoul:thatchangecouldthenbewroughtbynoothermeansthanthosewhicharestilleffectualforthesameend;ImeanthetruthsoftheGospel,appliedwithpowerbytheSpiritofGod.Youwillobserve, thatnoconversion followed immediatelyonthe miraculous gift of tongues. The effect of that wonderfulmanifestationwasthatallwondered,somedoubted,othersmocked;butnonewereconvertedtillthegloriousGospelwasproclaimed.

Therewere,infact,threesuccessivestagesintheexperienceofthosewhowere converted on theday ofPentecost; andasmanydistinctresultsofthevariousmeanswhichwerebroughttobearuponthem.Firstofall,beforeanydiscoursewasaddressed to them, thewholemultitudewerecalledtowitnessthemiraculousgiftoftongues;andthisproduced,asitsappropriateeffect,insome,asenseofaweandwonder, and inothersmockeryand scorn; it set themindsofbothclassestowork,buttheoneinthewayofanxiousinquiry,theotherinthewayofscepticalexplanation; forthe immediateresultof thismiraculousdispensationisdescribed,whenitissaid,'Andtheywereallamazed,andwereindoubt,sayingonetoanother,Whatmeaneththis?Others,mocking, said,Thesemenare full of newwine.' Theywerenotconverted;theywerenotevenconvincedbythemiracle;but

theirattentionwasarrestedbymeansofit.

Thenfollowed,secondly,aworkofconviction,whichwaswroughtbythe first part of Peter's sermon, in which he established, byincontrovertibleproof, the great truth that Jesus is theChrist; andthiseffect isdescribed,when it is said, 'Nowwhen theyheard this,theywereprickedintheirheart,andsaiduntoPeter,andtotherestoftheapostles,Menandbrethren,whatshallwedo?HereweseethegiftoftheSpirit,consideredasthefruitandmanifestationofChrist'sexaltation to glory, producing in the minds of unbelievers a deepconviction of sin: according to his own intimation to the apostles;'Whenheiscome,hewillreprove,'orconvince,'theworldofsin',ofsin, because theybelievenot onme.' Still their conversionwasnotcomplete; they were as yet only undergoing the preparatorydiscipline of conviction, and imbued with a spirit of thoughtfulinquiry;butthenfollowed,

Thirdly,Thework of real conversion, bywhich they were enabledand persuaded to embrace Christ for salvation: and which waseffected instrumentally by the second part of Peter's address, inwhichhedeclared theGospelmessage,andexhorted themto closewithit,bythegraciousassurancethat,guiltyastheywere,theywerewelcome to come to Christ for life. 'Then said Peter unto them,Repent,andbebaptizedeveryoneofyou for theremissionofsins,and ye shall receive the gift of theHolyGhost. For the promise isunto you and to your children, and to all that are afar off, even asmanyastheLordourGodshallcall.'Sothat,onthedayofPentecost,itwastheGospelchiefly,andnotthemiracle,whichledtothegreatworkofconversion,bywhichthreethousandsoulswereaddedtotheChurchofsuchasshouldbesaved.

Thedirectmeans,then,ofthisgreatworkofconversion,wasPeter'ssermon, in which he unfolded the Gospelmessage, and pressed ithome on their hearts and consciences, with demonstration of theSpiritandpower.

Let us briefly consider the scope and substance of this remarkable

discourse.Itdividesitselfintotwoparts.Inthefirst,Peterdoesnotdisdaintoremoveaprejudicefromthemindsofhishearers,whichmighthavedisinclinedthemtoreceivethemessagehewasabouttodeliver; and, accordingly, he begins by referring calmly to theaccusationwhich'mockers'hadraisedagainsttheapostles,asiftheywereintoxicatedorundulyexcited.HethenreferstoapassageintheprophecyofJoel,whichpredictedanoutpouringoftheSpiritofGod,in virtue of which many should prophesy, before 'the great andnotabledayoftheLord;'andrepresentstheevents,whichtheynowwitnessed as the visible fulfilment of that prediction. He proceedsfearlessly to preach Christ crucified; he declares that Jesus ofNazarethwasamanapprovedofGodamongthem,bymiracles,andwonders, and signs, which God did by him in the midst of them,appealing to theirownknowledge,asaffordingampleconfirmationof his testimony; he then charges home upon them the guilt ofhaving taken, and by wicked hands crucified and slain him,appealing to theirownconsciences,as sufficient to convict themofthis flagrant sin; he then declares his resurrection from the dead,both as predicted by the Psalmist, and as testified by the apostles,whowereallwitnesses thatGodhadraisedhimup;and finally,hedeclares his exaltationby the right hand ofGod, not his ascensionmerely, but his glorification, in token of God's acceptance, and inpreparation for his great reward; for he represents the gift of theHolyGhostashavingbeen received from theFatherasapledgeofhis approbation, and as having been dispensed by the Son in theexercise of his royal power as a Prince and Saviour; a gift whichmade it manifest, that He who once hung on the cross was nowseatedonthe throne;andthatheoccupied that thronebyvirtueofHis authority who said to him, 'Sit thou at my right hand, until Imakethyfoesthyfootstool.'ThusPeternarratestheleadingfactsofthe Lord's personal history: beginning at Nazareth, he traces himthroughhispublicministrytothecross,fromthecrosstothegrave,andfromthegravetothethroneofheaven;andtheonepurportanddesignofthewholeofhisdiscourseisjusttoestablish,onthegroundofitsproperevidence,andtoimpressontheirminds,thatonegreatbutsimpletruth,whichisstatedonthe36thverse,asthesumandsubstance of his present testimony, -'Therefore let all the house of

Israelknowassuredly, thatGodhathmade thatsameJesus,whomyehavecrucified,BothLordAndChrist.'ThegreatobjectofthefirstpartofPeter'sdiscourse,then,wastoshowthat'JesusistheChrist;'in other words, that the same Jesus who was born at Bethlehem,broughtup inNazareth,andcrucifiedonCalvary,was theMessiahwhohadbeenpromisedtothefathers;andthathewas,ashisnameimports, God's anointed One: his anointed Prophet, to declare hismind and will; his anointed Priest, to make reconciliation for thepeople;andhisanointedLordandKing,whomtheywereboundtoobey. This one truth, if established, was sufficient to demonstratetheirguiltinhavingcrucifiedtheLordofglory,andtochangealltheviewsandfeelingswithwhichtheyhadheretoforeregardedhim;forifJesuswastheChrist,thentheyhadbeenguiltyofrebellionagainstGodwhentheyputhimtodeath!andhowcouldtheybesafe,ifHewerenowonthethrone?

Theimmediateeffect thatwasproducedontheirmindsbythefirstpartofPeter'ssermon,wasaconvictionoftheirguiltanddanger,aconvictionwhichisheredescribedasdeeplypainfulandpenetrating,when it is said, 'Theywere pricked in their hearts;' and under theinfluenceofthisconvictiontheyutteredthatseriousquestion, 'Menandbrethren,whatshallwedo?Theymighthavebeguntothinkthatall was over with them, that their case was utterly hopeless, thathavingcrucifiedtheLordofglory,thereremainednothingforthem'butacertainfearfullookingforof judgmentandfieryindignation:'theirlanguagebespeaksbewilderment, ifnotdespair;theyspeakasmenwhoknownot towhathand to turn themselves, orwhat theycould- do. But oh! mark the freeness of the Gospel: having thusprepared them to receive the graciousmessage, having establishedthe fact that Jesus is the Christ of God, and thereby awakened asenseofguiltanddanger,andpromptedaspiritofearnest inquiry,Peteratonce,andwithoutanyqualificationor reserve,unfolds thegladtidingsofafullandfreesalvation:heexceptsnone;heexcludesnone; he exhorts all; he encourages all; for this is the gloriousmessage which he was commissioned to deliver, 'Repent, and bebaptized every one of you in the name of Jesus Christ for theremissionofsins,andyeshallreceivethegiftoftheHolyGhost.For

thepromiseisuntoyou,andtoyourchildren,andtoallthatareafaroff,evenasmanyastheLordourGodshallcall.'

ThisisemphaticallytheGospel,theGospel inall itsfullnessandinallitsfreeness.Itproceedsonasuppositionoftheirguiltanddanger,andaddresses themas sinners,but,at thesame time,and to thesesamesinners, itproclaimstheremissionofsins;nay, theremissionofsins through that verybloodbywhich theirhandswere stained,andwhichnowlayheavyontheirconsciences.Theyareexhortedtobe baptized, in token of their being washed by that blood whichmight seem, like the blood of Abel, to call forHeaven's vengeanceagainstthem;but thiswas 'thebloodof sprinkling,whichspeakethbetterthingsthanthebloodofAbel,'andhereGod,insteadofsaying,'Whathastthoudone?thevoiceofthybrother'sbloodcriethuntomefrom the ground,' commissions his ministering servant to preachthatverybloodfor theremissionofsins!True, itwastheirsinthattheyhad shed thisblood;andPeter charges themwith it,whenhesays, 'Him, being delivered by the determinate counsel andforeknowledge of God, ye have taken, and by wicked hands havecrucifiedandslain;'butmark,itwastheverybloodwhichtheyhadsinfullyshedwherebytheyweretoobtaintheremissionofthatandofeveryothersin,forthis'wasthebloodofthenewtestament,shedfor many, for the remission of sins.' It was their sin that theycrucified the Lord; yet his crucifixion was the means of theirsalvation. And the same truth is applicable to ourselves; for be itremembered,ourguiltwastherealcauseoftheSaviour'ssufferings,oursinswerethenailswhichsuspendedhimtotheaccursedtree.Hewho knew no sin was made sin for us; he was wounded for ourtransgressions,hewasbruisedforouriniquities;andaswithouttheshedding of blood there could be no remission, so by the blood ofJesusthesinswhichcausedhisdeatharefreelyforgiven:fornow,inconsequenceofthatstupendousatonement,GodcanbethejustGodandyettheSaviour;thesinhasbeenexpiated,andthesinnermaybesaved.This is theGospelmessage; and itwas thewill ofHimwhodiedon the cross 'that repentance and remissionof sins should bepreachedinhisnameamongallnations,beginningatJerusalem.'

ThesumandsubstanceoftheGospelisrepentanceandremissionofsins, remissionof sins through thenameo fJesus;and theperfectfreeness of it is beautifully illustrated by the narrative of whatoccurred on the day of Pentecost, viewed in connection with ourLord's command, that this doctrine should be preached among allnations,beginningatJerusalem.BeginningatJerusalem!,thecityofhis murderers, the same city whose streets had but recentlyresoundedwiththecry,'Crucifyhim!crucifyhim!',thecitythathadcalledforthhistearswhenheweptoverit,andIsaid,'OJerusalem,Jerusalem,thouthatkillesttheprophets,andstonestthemthataresentunto thee,howoftenwould Ihave gathered thy children, as ahengatherethherchickensunderherwings,butyewouldnot!'-'Ohthat thouhadstknown,even thou in this thyday, the thingswhichbelongtothypeace!butnowtheyarehidfromthineeyes,'thecity,which,besidesbeingwashedwithhistears,wasnowstainedbyhisblood;thatsamecity,guilty,devotedasitwas,wasyettoreceivethefirst announcement of the remission of sins, and the Lord'scommand was fulfilled on the day of Pentecost, when Peter freelyproclaimed repentance and the remission of sins even to the verymen whom he charged as the murderers of his Lord. To them,withoutexceptionandwithoutreserve,heproclaimedafullandfreesalvation; and in this one fact we have a conclusive proof of theperfect freenessof theGospel, forwhere is themannowunder theChristianministrywhose case is worse than that of the thousandswho then received the joyful sound? Viewing it in this light, JohnBunyan,theableauthorofthe'Pilgrim'sProgress,'makesafelicitousand powerful application of this part of the Gospel narrative, toremove all the doubts and scruples of thosewho think themselvestoo guilty to be saved, or who do not sufficiently understand theperfect freeness of this salvation.He supposes one of thosewhomPeteraddressed,exclaiming,But Iwasoneof thosewhoplotted totakeawayhis life: is therehope forme?Another,But Iwasoneofthosewhobare falsewitness against him: is there grace forme?Athird, But I was one of those that cried out, 'Crucify him! crucifyhim!'cantherebehopeforme?Afourth,ButIwasoneofthosethatdidspitinhisface,whenhestoodbeforehisaccusers,andImockedhimwheninanguishhehungbleedingonthetree:istherehopefor

me?Afifth,But Iwasonewhogavehimvinegar todrink: is therehopeforme?Andwhen, in reply,Peterproclaims, 'Repent,andbebaptised Every One of You for the remission of sins, and ye shallreceive the Holy Ghost; for the promise is unto you, and to yourchildren,'-Bunyanthusappliesittotheconscienceofeverysinner:'Wherefore, sinner,be ruledbyme in thismatter; feignnot thyselfanotherman,ifthouhastbeenavilesinner.GointhineowncolourstoJesusChrist.Putthyselfamongstthemostvile,andlethimalonetoputtheeamongthechildren.Thouart,asitwere,calledbyname,tocomeformercy.ThoumanofJerusalem,hearkentothecall,-say,Standaside,devil!Christcallsme.Standaway,unbelief!Christcallsme.Standaway,allmydiscouragingapprehensions!formySaviourcallsmetoreceivemercy.' 'Christ,ashesitsonthethroneofgrace,pointeth ever the heads of thousands directly to such a man, andsays,Come,-wherefore, sincehesaysCome, let theangelsmakealane,andallmenmakeroom,thattheJerusalemsinnermaycometoChristformercy!'

ButwhilethefreeremissionofsinsthroughthebloodofChristwasthesalvationwhichPeterproclaimed,itwasasalvationwhichstoodconnectedwithanentire changeofmindandheart;andhence theoffer of a free forgiveness is combined with an exhortation to'Repent, and be baptized.' Repentancemeans properly a change ofmind, and implies faith in the truth which they had formerlyrejected,butwhichtheywerenowcalledtoreceive;sorrowfortheirsin in crucifying the Lord of glory; and a cheerful surrender ofthemselves to his authority, now that they were convinced of hisexaltation.ItmightseemtobeanunreasonablethinginPetertocallupon them to repent,when this implied sogreat a changeofmindandheart,achangeso farsurpassingthepowerofunaidednature.Wasitnotwritten'that'ThecarnalmindisenmityagainstGod,'that'The naturalman receiveth not the things of the Spirit of God, fortheyarefoolishnesstohim;neithercanheknowthem,becausetheyarespirituallydiscerned,'and'ThatnomancancallJesusLord,butby the Holy Ghost? And what was there in his words that couldovercome that enmity, or cure this blindness, or impart power torepentandbelieve?Peterwasnotdeterredbyanyconsiderationof

this kind: he preached boldly, 'Repent, and be baptized,' andafterwards,'Repent,andbeconverted,'simplybecauseheknewthathisword,weak in itself,mightbemademighty throughGodto thepulling down of strongholds. For while such was the substance ofPeter'ssermon,whichwastheinstrumentalmeansofthegreatworkofconversiononthedayofPentecost,itmustneverbeforgottenthatthetruththusdeclaredwasrenderedeffectualbytheaccompanyinggraceoftheHolySpirit.Ispeaknotatpresentofthegiftoftongues,or of any other of the miraculous manifestations of the Spirit'spower, but of his inward grace, exerted on the minds, theconsciences,andtheheartsofthehearers,whereby 'theireyeswereopened,andtheywereturnedfromdarkness to light,andfromthepower of Satan unto God.' It is true that Peter was an inspiredapostle;itisalsotruethattheGospelwhichhepreachedwasineveryrespectsuitedasaninstrumentforeffectingtheconversionofsouls;nay,it isequallytruethathiswordswereaccompaniedwithsuchamanifestinterpositionofdivinepoweraswasplainlymiraculous;butall this would not have accomplished the work, had the inwardenlighteningandregeneratinggraceoftheSpiritbeenwithheld.Itisthe solemn testimony of another apostle, himself an inspiredman,and endowed with the gift of tongues and the power of workingmiracles,that'Paulmayplant,andApolloswater,butGodgiveththeincrease. Who then is Paul, and who is Apollos, but ministers bywhomyebelieved,astheLordgavetoeveryman?'Ifanybelieved,itwasbecause 'itwasgiventothemonthebehalfofChrist tobelieveonhisname,'for'faithisthegiftofGod;'andifanyrepented,itwasbecause their hearts were softened and changed by Him who is'exalted as a Prince and Saviour, to give repentance and theremissionofsins.'

TherearetwoverydifferentoperationsoftheSpiritofGodwhicharedistinctly mentioned in the New Testament, the one external, theother internal, the one temporary, the other permanent, the onepeculiar to a few, the other common to all in every age who aresavingly converted to God. The first consists in those gifts ofprophecy, or tongues, or miracles, which were the appropriateevidencesofGod's interposition,butwhichwerenot in themselves

either the suremeansor the invariable symptomsof salvation; thesecond consists in those inward graces of faith, repentance, love,peace,andjoy,whichconstitutetheelementsofanewspiritual lifeinthesoul.

ItfollowsthattheremusthavebeenonthedayofPentecostanotheroperationoftheHolyGhost,besidesthemiraculousgiftoftongues,even a direct operation on the soul of every convert, applying thetruthwithpowertohisheartandconscience,subduinghiswill,andbringinghimintocaptivity to theobedienceofChrist.Theeffectofthe miraculous dispensation corresponded with the impressionwhich is now produced on the public mind by the reading of theScriptures: many are impressed and half convinced, who are notsavinglyconverted;andinbothcasesaninternalworkoftheSpiritisessentiallynecessary togiveefficacy tohisoutward teachingby theWord, or his outward testimony bymiracles and signs. Thousandsprobably left the streets of Jerusalemon thatmemorable occasion,awestruckandastonishedbywhattheyhadseenandheard,butstillunconvincedandunconverted;andthethreethousandwhobelievedwere enabled and persuaded to do so by the effectual grace of theSpirit of God. So is it at the present time. We still live under adispensation which is emphatically called the 'ministration of theSpirit;'andalthoughhisvisibletestimonybysignsandmiraclesisnolongervouchsafed,wehaveinourhandhiswrittentestimony,eventhe Word, which is the Spirit's witness to Christ; but that Word,althoughrepletewithproofsoftheSpirit'steaching,willnotavailforourconversionanymorethanthegiftoftonguesavailedonthedayofPentecost for theconversionofallwhowitnessed it,unless itbeaccompaniedwiththatinwardandeffectualoperationbywhichthethreethousandwereaddedtotheChurchofthelivingGod.Butthisenlightening, convincing, and sanctifying grace of the Spirit is thepermanent privilege of the Christian Church; and 'while miracleshaveceased,andtongueshavefailed,'wearestillprivilegedtoexpectthat 'Godwill give the Spirit to them that askhim;' and surely theWord, now completed, and the Spirit, always promised, may yetaccomplishasgreataworkintheexperienceofmodernbelieversaswas wrought on the day of Pentecost by the first preaching of the

GospelinthestreetsofJerusalem.

3. We nowproceed to consider the result of this greatwork, as it isdescribedintheshortbutsignificantaccountwhichisheregivenofthe numbers who were converted, and the subsequent life andconductoftheconverts.

In regard to the numbers who were converted on this memorableoccasion, it is said, 'Then they that gladly received the word werebaptizedandthesamedaytherewereaddeduntothemaboutthreethousand souls.' Here is a remarkable and precious proof of theefficacyoftheGospelministrywhenitisaccompaniedwiththegraceof the Spirit - three thousand souls converted suddenly by onesermon, and that, too, from amongst a multitude who werechargeablewithcrucifyingtheLordofglory,andinacitywhichwasalready doomed to righteous destruction! There is much in thiswonderfuleventthatisfittedtoencouragethehopeandtoanimatethe zeal of the Christian Church, in prosecuting the arduous, and,withreferencetomerehumanpower,theimpracticableworkoftheworld'sconversion;forhereweseehowsoonandhowsuddenlythemost virulent oppositionmay be disarmed, and themost scepticalindifference broken up, by the exercise of that divine powerwhichcan change the hearts of men, and convert the boldest gainsayersinto humble disciples, the fiercest enemies into the most devotedfriendsof theGospel.Thatdivinepowerstillexists,andwillbeputforthfortheconvictionoftheworld,andtheincreaseandedificationof the church, in answer to believing prayer; and this is the sheet-anchor of our hope, the sole ground of our confident expectation,thatsoonerorlaterthewholeearthshallbefulloftheknowledgeofthe Lord, and that all the kingdoms of theworld shall become thekingdom of our God and of his Christ. The conversion of threethousand souls by one sermon, on theday ofPentecost, is only anexample ofwhatmay yet be accomplished by the preaching of theGospel,when 'anationmaybeborn inaday;' and the suddennessandmagnitudeofthatwork,accomplishedasitwasincircumstancessounfavourable,andonsubjectssounpromising,shouldrebuketheincredulity with which we are too apt to regard any general

awakeningorremarkablerevivalamongstourselves.

PerhapsitmaybethoughtthatwearenotentitledtoexpectthesameorsimilarresultsfromthepreachingoftheGospelinmoderntimes.Itmayseemthat,as theageofmiracles ispast,andaswearenowleft to theministryofuninspiredmen, itwouldbeunreasonable, ifnot presumptuous, to anticipate any such remarkable success asattendedthepreachingof theapostlesonthedayofPentecost.Butwhy?IsnottheGospelstillmightythroughGod?IsnottheSpiritofGodapermanentagent intheChristianChurch?Andwas itnotbythe Word and Spirit that the three thousand were converted atPentecost? It is true, therewas amiraculous gift of tongues; but itwas not the miracle, it was the truth applied to the heart by theSpirit, which effected the great and sudden change. The miraclemade them wonder, the miracle prompted some to mock, saying,'Thesemenare full of newwine;' but itwas the truth that prickedtheirhearts,andledthemtoinquire,'Menandbrethren,whatmustwedo?anditwasthetruthwhichconvertedthem,whenthey'gladlyreceivedtheword;'sothattherealcauseoftheirconversionwasthegracious internal operation of the Spirit, whereby 'he opened theireyes,andturnedthemfromdarknesstolight,andfromthepowerofSatanuntoGod.'Andthatsameagencywhichwasput forthontheday of Pentecost is continuedwith the Christian Church, and is infactexertedinitsenlightening,convincing,andsavingpower,onthemindandheartofeverysinnerwhois,oreverwillbe,convertedandsaved.Andif,intheprimitiveChurch,theSpiritwaspleasedtoexerthisagencyinvariousways,sometimescallingindividualssingly,andadding themone by one to the fellowship of the Church, as in thecaseofLydia,andPaul,andthegaoleratPhilippi;andatothertimesawakeningamultitudeatonce,asinthecaseofthethreethousandon thedayofPentecost, it isnotunreasonable to expect that theremaybe a similardiversity in themode of his operation inmoderntimes,andthatifhebepleasedordinarilytoblessastatedministryforthegradualgatheringinofhissheep,hemayoccasionally,whenit seems meet to his infinite wisdom, effect a more sudden andgeneralawakening.

The sudden and simultaneous conversion of many souls, and thedaily and gradual increase of the Church by successive singleadditionstotheirnumber,arebothmentioned in thenarrative; forafter'recordingtheconversionofthethreethousand,itissaid,'AndtheLordaddedtotheChurchdailysuchasshouldbesaved.'

But in considering the result of thismemorable work of grace, wemusttakeintoviewnotmerelythenumberswhowereconverted,butalsothesubsequentlifeandhabitsoftheconverts.Theyunderwentacomplete and permanent change of mind and heart, a change sogreat that they might well be called 'new creatures, in whom oldthingshadpassedaway,andallthingshadbecomenew;'for,intheshort but comprehensive narrative before us, several expressionsoccurwhichwillbefound,whenconsideredattentively,toexhibitabeautiful exemplification of the nature and magnitude of thatchange, and the peaceable fruits of righteousness which invariablyspringfromit.

Theirchangeproperlyconsistedintheirbelieving'thetruthasitisinJesus;' for it is said that after Peter's sermon, 'they that gladlyreceivedhiswordwerebaptised,'clearlyintimatingthatfaithinthedivine testimony concerning Christ was the turning point of theirconversion, and their qualification for being recognised andadmitted asmembers of theChristianChurch.Formerly theywereunbelievers,-theyhadrejected,condemned,andcrucifiedtheLordofglory;because,throughblindignorance,andinveterateprejudice,theyrefusedtoreceivehimas 'theMessiahthathadbeenpromisedto the fathers,' and therefore concluded, that as a deceiver of thepeoplehewas'worthyofdeath;'butnow,convincedbytheapostle'stestimony,and theconcurrentattestationofGod in themiraculousgift of tongues, they believed that the 'same Jesuswhom they hadcrucifiedwasbothLordandChrist,'and, instructed in thegraciousmessagewhichhehadcommissionedhisapostlestoproclaim,eventhemessageof'repentanceandremissionofsin,'theygladlyreceiveditastheveryGospeloftheirsalvation,andgladtidingsofgreatjoy,therebyevincingtheirdeepconvictionofsinanddanger,and,atthesame time, their self-application of the Gospel, as a message sent

fromGoduntothem.Andbythissimplefaiththeyenteredonanewspiritual state, for 'whoso believeth that Jesus is the Christ,' and aChristtohim,'isbornofGod.'

But this faith was productive of much fruit: it was not the inertspeculativefaithofwhichtheApostleJamesspeakswhenhesays,'Itis dead, being alone;' norwas their gladness in receiving thewordliketheevanescentexcitementofthose'whoheartheword,andanonwithjoyreceiveit,buthavenorootinthemselves,anddureonlyforawhile.'Onthecontrary,thegoodseedoftheWord,wellrootedintheir hearts, sprang up and produced fruit in their lives; for they'continuedsteadfastlyintheapostles'doctrineandfellowship,andinbreakingofbread,and inprayers,' -and 'continuingdailywithoneaccord in the temple,andbreakingbread fromhouse tohouse,dideat theirmeatwithgladness and singlenessofheart, praisingGod,andhavingfavourwithallthepeople.'

The continuance of their religious impressions, the constancy oftheir profession, and their perseverance and advancement in theChristian course, are here specially mentioned, along with theirdiligentuseofallthemeansofgrace,asmarksofthegenuinenatureof that change which they had so suddenly experienced; and thisshouldbeseriouslyconsideredbyall,butespeciallybythosewhoareconsciousofhavingbeenoccasionallyimpressedbydivinetruth,andwhomaybeabletoremembersomeseasonswhentheyweredeeplyaffected by it, while, notwithstanding, there is no evidence of apermanent change, and no symptom of growing .advancement. Ofthe three classes of unproductive hearers mentioned by our Lordhimself, two are represented as experiencing some transitory andevanescentchangeoffeeling;for'hethatreceivedtheseedintostonyplaces' is represented as 'hearing the word, and anon with joyreceivingit;buthavingnorootinhimself,hedurethforawhile;andwhentribulationorpersecutionarisethbecauseoftheword,byandbyheisoffended.'Andhealsothatreceivedseedamongthethornsisrepresentedas'hearingtheword;butthecareofthisworld,andthedeceitfulnessofriches,choketheword,andhebecomethunfruitful.'Occasional impressions and transitory emotions are not enough;

many have perished in their sins who were often and deeplyimpressed,andtheLordhimselfhasforewarnedusthathe,andheonly,'thatendurethtotheendshallbesaved.'Thisisthefirstfeatureofgenuineconversion,which ishere represented tous, Imean thepermanentandabidingpowerofreligiousprincipleintheheart.

Another feature of their case is the public profession, which theymadeoftheirfaithinChrist,andobediencetohim,bysubmittingtobe baptized in his name. This profession theymade in very tryingcircumstances;fornotonlydidtheirbaptismamounttoaconfessionthat the same Jesus whom they had crucified as amalefactor wasindeedtheLordofglory,andavirtualacknowledgmentoftheirownguilt,andtheguiltoftheirrulersincondemninghimtodeath,butitpledgedthemtothemaintenanceanddefenceofhiscause inacitywherethereweremanyscoffers,andatatimewhentheyhadreasonto apprehend themost bitter opposition and trial. Yet in the verystreets of Jerusalem which had resounded with the fearful cry,Crucify him, crucify him!, a cry which their voices had helped toraise,theynowconsenttobepubliclybaptizedinhisname;andthisconsiderationalsodeservestobeseriouslyweighedbythosewhoareprevented by shame or fear from avouching Christ as their Lord,alongwithhisownsolemndeclaration,'Whosoevershallbeashamedofme,andofmywords,inthisadulterousandsinfulgeneration,ofhimalsoshall theSonofmanbeashamed,whenhecometh in thegloryofhisFather,withtheholyangels.'

Another interesting feature of their character is their steady desirefor instruction, and their regular attendance on ordinances. In thecase of young converts, especially when their conversion has beensuddenlyeffected,andaccompaniedwithremarkablemanifestationsofdivinepower,therehassometimesbeenobservedapresumptuousneglect of the ordinary means of grace, and a disrelish for thecommon exercises of Christian worship; and this, whether itproceeds from undue excitement or from spiritual pride, is alikeinjurious to their own peace, and to the comfort of their fellowdisciples. How different the spirit and conduct of the primitivedisciples, converted as they had been by the preaching of inspired

apostles,andincircumstanceswhichevincedthesignalinterpositionofGod!Theyneitherfeltasiftheyhadnomoreneedof instruction,nor as if they were independent of the common ordinances of theChurch: 'They continued steadfastly in the apostles' doctrine andfellowship,andinbreakingofbread,andinprayers,'unitingwithallwho professed the same faith, and sharingwith them in the usualexercisesbywhichthegloryofGodwaspromotedandtheedificationof theChurch advanced.They continued 'in the apostles' doctrine,'listening to their instructions, and adhering to the faith as it wastaught by them; and 'in the apostles' fellowship,' not separatingthemselves, but preserving the unity of the Spirit in the bond ofpeace;'inbreakingofbread,'unitingwiththeirfellow-disciplesinthecelebrationoftheLord'sSupper,andinthesecretandsocialexerciseofprayerandpraise.

AnotherinterestingfeatureoftheircaseisthespiritofbrotherlyloveandmutualcharitywhichthenprevailedintheChurchatJerusalem.Faith worketh by love, love being the sum of God's law and thesubstance of all acceptable obedience. And most beautifully is theoperationoffaithinproducingaspiritofloveexemplifiedinthecasebeforeus.Itissaid,'Andallthatbelievedweretogether,andhadallthings common, and sold their possessions and goods, and partedthemtoallmen,aseverymanhadneed.'Therewasno law to thiseffect:itwasthespontaneousfruitoftheirlovetoChristandtoeachother, prompted probably by the consideration that many amongthemwerestrangersatJerusalem,andneededtheaccommodationsand supplies which their wealthier brethren could afford. Theapostles never sought to abrogate the right of property, or toinculcatethedutyofhavingallthingsincommon,ashassometimesbeen supposed, and more recently maintained by a class of mencalling themselves Socialists, whomaintain that the three cardinalevils of society in modern times are the belief in a God, theinstitution ofmarriage, and the right of private property; andwhoproposetoabolishandsweepthemallaway,inordertointroduceanewsocial,anewmoralworld,inwhichreligionshallbeexchangedfor Atheism, and marriage for indiscriminate licence, and allpersonalrightsforacommunityofgoods.Thesehorribleprinciples,

fastspreading,wefear,amongsttheneglectedanduneducatedpoor,and undermining the foundations of our oldest and most reveredinstitutions,aresoflagrantlyopposedtothetruthsoftheBiblethat,so long as the Bible is believed, they must be repudiated andcondemned.But,anxioustoavailthemselvesofanyseemingsupportwhich they may draw from the sacred volume, some have nothesitatedtorepresentthatpartoftheirsystemwhichconsistsintheabolitionofprivateproperty and the institution of a community ofgoods, asbeing exemplified in the case of theprimitiveChristians,who, after the day of Pentecost, 'had all things common, and soldtheir possessions and goods, and parted them to allmen, as everymanhadneed.'But that theapostlesdidnotmean toabrogate therightsofpropertyisclear,fromitsbeingexpresslysaidthattheysoldtheir goods, thereby conveying to others the right which they hadpreviously possessed; and that they were not constrained by anyimperativeruletopartwiththemevenforthispurposeappearsfromthe case of Ananias and Sapphira, to whom Peter said, 'Why hathSatan filled thine heart to lie to theHoly Ghost, and to keep backpart of the price of the land?Whiles it remained, was it not thineown?andafter itwas sold,was itnot in thineownpower?' clearlyintimatingthattherewasnosuchcommunityofgoodsamongthemas isnowcontended for,andno constraint on the exercise of theircharity. But this only shows the more clearly the fervour and thestrength of that disinterested love which prompted them, of theirownaccord,tosacrificetheirwealthforthesupportandcomfortoftheirpoorerbrethren,andexhibitstousabeautifulexampleofself-denyingcharity,whichitwerewellforustoimitate;sothatnow,asthen, the world might be constrained to say, 'Behold theseChristians,howthey loveoneanother!'Butwhywastheresomuchlove in the infant Church at Jerusalem? Our Lord explains thereason, when, speaking of the 'woman that was a sinner from thecity,whostoodathis feetbehindhimweeping, andbegan towashhisfeetwithtears,anddidwipethemwiththehairofherhead,andkissedhisfeet,andanointedthemwithointment,'hesaid,'Hersins,whicharemany,areforgiven;forshelovedmuch:buttowhomlittleis forgiven, the same loveth little.' The three thousand who wereconvertedonthedayofPentecostwerechargeablewiththegreatsin

of crucifying the Son of God: they had much forgiven them; and,according to theprinciple explainedby theLord, they lovedmuch,there being on such instance of human love recorded in thewholeBible as that of the Church at Jerusalem, which was composed ofmenstainedwiththebloodofJesus,andbythatsamebloodwashedfromtheirsins!

Another feature in their case was the consistency of their conductandthebeautyoftheirexample,whichproducedadeepimpressiononthepublicmind,andonethatwas,innosmalldegree,favourableto the cause of the Gospel. 'And they, continuing daily with oneaccord in the temple,andbreakingbread fromhouse tohouse,dideat theirmeatwithgladnessand singlenessofheart,praisingGod,and having favour with all the people. And the Lord added to thechurchdailysuchasshouldbesaved.'Weareheretaughttoconsidertheir consistent, and cheerful, and devoted conduct, as ameans ofconciliating the favourof thepeople, andpromoting the success ofthe Gospel itself; and their mutual concord and happy fellowshiptogether,arespeciallynoticedasconducivetothiseffect.Oh!wouldtoGodthatweenjoyedthesameconcord,andwereimbuedwiththesame spirit, and that all the sincere disciples of Christ could livetogether inunity; thenmightwehope that our faith and love, andcatholicunion,wouldproduceafavourableimpressiononthepublicmind. Not that the world's enmity would be destroyed; for,notwithstandingthefavourwithwhichtheprimitiveChurchwasforatimeregarded,thatenmitysoonbrokeoutinopenpersecution,andit is impossible to conciliate the world until the world is itselfconverted: but the absence of all strife and divisions, and theprevalence of love and peace in the Church itself, would give it afavourable opportunity of directing its whole energies to theconversionof theworld;whiletheexhibitionofallChristiangracesonthepartofChrist'speoplewouldmakeitsownimpressiononthemindofeveryspectator;forthusitwasatthefirst:'fearcameuponeverysoul;'and 'theyhadfavourwithall thepeople;' 'and theLordaddedtothechurchdailysuchasshouldbesaved.'

XI.Revivals:Acts2:17,18

THEgreatestworkthatisgoingonintheworldisthatoftheconversionofsinners,andtheedificationofsaints.

Sometimes this work proceeds slowly and silently under the statedministryoftheWord,oneafteranotherbeingsecretlyimpressedwiththepowerofdivinetruth,andtakenundertheteachingofGod'sSpirit,and'builtup in faith, andholiness, and comfort,unto eternal life.'At othertimes, it is accomplished in amore extraordinary and remarkableway,vast numbers being brought suddenly under the power of divine truth,andexhibitinginastrikingmannertheeffectsofdivinegrace.

Wehavebeen somuchaccustomed to look to themore slowandquietandgradualmethodofmaintainingandextendingthekingdomofChrist,that we are apt to be startled, and even to listen with some degree ofincredulous surprise,whenwehear of any suddenandgeneralworkoftheSpiritofGod;nay,weceaseeventoexpectandtoprayforanymoreremarkable ormore rapid change in the state of theChurch andworldthanwhatisusuallyobservedunderaregularministry.

But 'God's ways are not as our ways, neither are his thoughts as ourthoughts;'andoften,inthehistoryofhisChurch,hashebeenpleasedforwisereasonstomanifesthisgraceandpowerinaveryextraordinaryandremarkablemanner;partly toawakenandarouseaslumberingChurch;partly also to alarmand convince gainsayers; and,most of all, to teachthematoncethesovereigntyandthepowerofthatgracewhichtheyaretoopronetodespise.

When any real revival of the power of true religion takes place in anycountry,howeverlocalandtemporary,providedonlythatsomeimmortalsoulsaretherebysavinglyconverted,wehavereason toknowthatsuchanevent,howeveritmayberidiculedbytheworld,istheoccasionofjoy

totheangelsintheuppersanctuary,andalsoofunmingledsatisfactiontotheRedeemerhimself. Ifwehaveany thingof the same spirit, suchaneventwillbeanoccasionofjoytoourselves,andisfitted,indeed,inmanyways,toconfirmourwaveringfaith,toanimateourflaggingzeal,toaddenergy to our lukewarm prayers, and strength to our languid hopes.WhereverGod'spowerandgloryareremarkablydisplayed,itisalikethedutyandtheprivilegeofhisChurchtobeholdandadoreit;andsurely,ifit'bethegroundofmuchrejoicingamongtheangelsbeforethethrone,itshouldalsoengagethepraisesoftheChristianbrotherhoodonearth.'

TheBible speaksof 'timesof refreshing from thepresenceof theLord',seasonsof remarkablerevivalwhichshouldoccur longafter thedaysoftheapostles;anditrecordsseveralmemorableexampleswhichoccurredbothunder theOldand theNewTestamentdispensations; towhichwemay briefly advert, with the view of showing that such revivals areexpresslyrecognizedintheWordofGod.

ItisprobablethatwhenitissaidofthosewholivedinthedaysofSeth,'ThenbeganmentocalluponthenameoftheLord,'thereisanallusiontosomegeneralrevivalofreligion,whichoccurredbeforethedeluge.Butwe have a more particular account of a very general and remarkablerevival in the times of Joshua. Of the whole generation which enteredwithhimintothepromisedland,weread:'ThepeopleservedtheLordallthedays of Joshua, and all thedays of the elders thatoutlivedJoshua,whohadseenallthegreatworksoftheLord,thathedidforIsrael.'Butwhen 'all that generationwere gathered unto their fathers, there aroseanother generation after them, which knew not the Lord, nor yet theworks,whichhehaddoneforIsrael:andthechildrenofIsraeldidevilinthesightof theLord.' Several circumstances are recorded in the sacrednarrative,whichshowthatundertheministryofJoshuatherewasaverydeep spirit of earnest religion among the people, and that it exerted awideandextensiveinfluence.Thenationactedasoneman,andinaspiritofdevotedpiety,when 'thewholecongregationof thechildrenof Israelassembled together at Shiloh, and set up the tabernacle of thecongregationthere;andthelandwassubduedbeforethem.'Again,when'allIsrael,andtheirelders,andofficers,andjudgesstoodonthissidetheark and on that side,' while 'Joshua read all the words of the law, the

blessingsandcursings,accordingtoallthatiswritteninthebookofthelaw; therewasnot aword of all thatMoses commandedwhich Joshuaread not before all the congregation of Israel,with thewomen and thelittleones,andthestrangersthatwereconversantamongthem;'andsowhen'allIsraelstonedAchanwithstones,andburnedhimwithfire,forhistrespassintheaccursedthing;'andwhen'thewholecongregationofthechildrenofIsraelgatheredthemselvestogethertoShiloh,'togouptowaragainstthetwotribesandahalf,onthefirstsuspicionoftheirfallinginto idolatry. Such a general and lively zeal on behalf of God's serviceindicatesadeepandprevailingsenseofreligion;andit is interestingtoreflectonthemeansbywhichthishadbeenproduced.WearetoldthattheIsraeliteswhocameoutofEgyptwithMoseswereastiff-neckedandrebelliouspeople;butnoneofthese,exceptingJoshuaandCaleb,enteredintothepromisedland:theyalldied in thewilderness;and itwas theirchildren - children born and bred in the wilderness - who afterwardsexhibited so much of the power of religion on their hearts; and theirreligiousearnestnessandzealmaybeascribedtothreethings:first,thatthey had seen thewonderful works of the Lord, themiracles which hewrought in the wilderness, and the remarkable fulfilment of his word;secondly, that, from their earliest years, theyhad received awildernesseducation, -being trained from their childhood inhardships and trials,which taught them their entiredependenceonGod, and thedutyof anabsolutesubmissiontohissovereignwill;thirdly,thattheyhadheardthereadingofGod'slaw,andwereacquaintedwithitsglorioustruths.Theseweresuitableandappropriatemeans;buttheexperienceoftheirfathersshows,thatof themselves,neitherthehardshipsnorthemiraclesof thewilderness would have produced true religion; that depends on theblessingoftheSpiritofGod.

Another remarkable season of the revival of true religion occurs in thehistory of the Kings. When Shaphan read the book of the law beforeJosiah,'Itcametopass,whenthekinghadheardthewordsofthebookofthelaw,thatherenthisclothes.Andthekingcommandedthepriestsandscribes,andotherofficers,Goye,inquireoftheLordforme,andforthepeople,andforallJudah,concerningthewordsofthisbookthatisfound:forgreatisthewrathoftheLordthatiskindledagainstus,becauseourfathershavenothearkeneduntothewordsofthisbook,todoaccording

untoall thatwhich iswrittenconcerningus.'Theking'sconcern forhispeoplewasnowremarkablydisplayed:heknewthattheywereexposedtoGod's wrath, and dreaded the judgments with which they werethreatened.Andforthwith'hesentandgathereduntohimalltheeldersofJudahandofJerusalem.AndthekingwentupintothehouseoftheLord,andallthemenofJudah,andalltheinhabitantsofJerusalemwithhim,and the priests, and the prophets, and all the people, both small andgreat:andhereadintheirearsallthewordsofthebookofthecovenantwhichwasfoundinthehouseoftheLord.Andthekingstoodbyapillar,andmadeacovenantbeforetheLord,towalkaftertheLord,andtokeephiscommandments,andhis testimonies,andhis statutes,withall theirheart,andalltheirsoul,toperformthewordsofthiscovenantthatwerewritten in this book. And all the people stood to the covenant.' Thenfollowed a great national reformation; as we read, in the sequel of thesame chapter, the vessels that had beenmade for Baal and the host ofheavenwereburnt;idolatrouspriestsweresuppressed;thehousesoftheSodomiteswerebrokendown;Topheth,inwhichchildrenweremadetopass through the fire to Molech, was defiled; the horses and chariotswhich had been given to the service of the Sun were taken away ordestroyed; the idolatrousaltarsof thekingsofJudahwereoverthrown;the high places which Solomon had built were not spared; the imageswere broken in pieces, and the groves cut down; Jeroboam's altar atBethel was overturned; the offending priests were cut off, according tothenationallaw;-andthentherefollowedagreatconvocation,asolemngeneralassembly tokeep thePassover,ofwhich it is said, 'Surely therewasnotholdensuchapassover,fromthedaysofthejudgesthatjudgedIsrael,norinallthedaysofthekingsofIsrael,norofthekingsofJudah.'AndofJosiahhimselfitissaid,'Likeuntohimwastherenokingbeforehim, that turnedunto theLordwithallhisheart, andwithallhis soul,andwithallhismight,accordingtoallthelawofMoses;neitherafterhimarosethereanylikehim.'

Someothersimilarinstancesofarevivalofthepowerofreligionamongthepeopleof Israelmightbementioned: suchas thatwhich took placeunderkingAsa,andthatalsounderkingHezekiah;andtheremarkablechangethatwaswroughtontheheartsofthecaptivesatBabylon,andbywhich they were prepared for their restoration to their own land, a

changewhichoccurredchieflyamongsttheyoungerJewswhowereleft,since their fathers had died in captivity, just as formerly the younggeneration were impressed in the wilderness, and of which Ezra says,'NowforalittlespacegracehathbeenshowedfromtheLordourGod,toleaveusaremnanttoescape,andtogiveusanailinhisholyplace;thatour God may lighten our eyes, and give us a little reviving in ourbondage.'AndtherearemanypassagesintheOldTestament(Psalm35;102:13-22), which are beautifully descriptive of the spiritual revivalswhichoccurredfromtimetotimeundertheJewishdispensation.

In many other passages of the Old Testament (Isaiah. 52. 7; 54. 1-5;Ezekiel36.25;Hosea14.4;Joel2.28)wefindpredictionsofgreatandgeneralrevivalsofreligion,whichshouldoccurunderthenewandbetterdispensationtowhichthefaithoftheJewishChurchlookedforward.Andaccordingly,intheNewTestament,wereadtheauthenticaccountofthemost remarkable revival of true religion that has ever occurred in thehistoryoftheworld.Itwasasitwere'lifefromthedead.'Anewimpulsewas then given to the world, the force of which is felt, and its effectswitnessed, at the present day. It was not a new religion that was thenintroduced,butacompletionof thatwhichhadbeen revealed from thebeginning,thevisiblefulfilmentofGod'swordofpromise,andaclearermanifestationofhisgraceandtruth.AmidstthegeneraldefectionoftheJewishChurchandnation,thereweresomehiddenoneswhocherishedasincere and devoted piety, and waited for the hope and consolation ofIsrael;andthesewererevivedandrefreshedbytheministryofJohntheBaptist,andstillmorebythemanifestationoftheSonofGod.Multitudesof careless sinners were converted; and although the workmight haveseemedtobesuspendedbythecrucifixionoftheLordofglory,thateventonlypreparedthewayforamoreremarkableoutpouringoftheSpiritofGod, and a more general awakening among the nations. Jews andGentiles, men of all nations and of various languages, were suddenlyarrested, convinced, converted, and became Christian missionaries tospread the glorious Gospel over the whole world. No sooner had theSpiritofGoddescended inhismiraculousgiftsontheapostles, thanhedescendedalsoinhissavinggraceontheirhearers,insomuchthatontheday of Pentecost, three thousand souls were converted by a singlesermon.Oh!letthosewhodoubtthepowerofGod'sWordandSpirit,or

who are conscious of a latent jealousy and distrust respecting anyremarkable and sudden work of conversion, consider that case whichstandsrecordedintheWordofGod,andletthemlistentothequestionoftheprophet:'Oh!thouthatartnamedthehouseofJacob,istheSpiritoftheLordstraitened?;'Ishishandshortened,thatitcannotsave?ishisearheavy,thatitcannothear?NoristhegreatworkofconversiononthedayofPentecostasolitary instance in theNewTestament;greatmultitudesbelieved in other places - the Lord 'added to the Church daily such asshouldbesaved;'andinAthens,andRome,andCorinth;inGalatia,Asia,Cappadocia,andBithynia;inplacesthemostrude,andthemostrefined,thepreachingoftheapostleswasmightythroughGod,andwasfelttobethepowerofGodand thewisdomofGoduntosalvation.Followoneoftheapostlesthroughthevariousscenesofhislabours;tracehiscourseonthedeep,andhisjourneysbyland;supposeyourselftobeacompanionofPaul,andawitnessofthesceneswhichhesaw,oftheconvertswhomhegathered,andthechurcheswhichhefounded,andwhichlongexistedasmonumentsandmemorialsofhissuccessfullabours;andsay,couldyouthendoubtthatthepreachingof theGospel,accompaniedbythepowerof the Spirit, is sufficient to revolutionize the world, to overturn thekingdomofdarkness,andtoerectonitsruinsthatkingdomofGodwhichconsistsinrighteousness,andpeace,andjoyintheHolyGhost?

WhilesuchwastheexperienceoftheChurchofGod,bothundertheOldandtheNewTestamentdispensations, itremainsto inquirehowfarweareentitledtoexpectthesame,orsimilarresults,fromthepreachingoftheGospelinmoderntimes.Itmightseemthat,beingfarremovedfromthe age of miracles, and being left, in so far as the use of means isconcerned, to depend on themere preaching of theWord, it would beunreasonable, if not presumptuous, in us to anticipate any suchremarkablesuccessasattendedthepreachingoftheapostlesonthedayofPentecost.Yettherearesomeweightyconsiderationsapplicabletothisquestion,whichmayservetoabatethesupposedimprobabilityofsuchanexpectation.Inthefirstplace,therearemanyprophecieswhichpredict,many promises which insure, the progressive advancement and theultimate universality of the Gospel: 'Ask ofme,' says the Father to hisbelovedSon,'andIwillgivetheetheheathenforthineheritage,andtheuttermostpartsoftheearthforthypossession.''Inthee,andinthyseed,'

saidhetoAbraham,'shallallthefamiliesoftheearthbeblessed.!'Thereshallbeanhandfulofcorn in theearthuponthe topof themountains;the fruit thereof shall shake like Lebanon: and they of the city shallflourishlikegrassoftheearth.Hisnameshallendureforever:hisnameshallbecontinuedaslongasthesun:andmenshallbeblessedinhim:allnations shall call him blessed.' 'The earth shall be, filled with theknowledge of the Lord, as the waters cover the sea.' 'For I would not,brethren, that ye should be ignorant of thismystery, lest ye should bewise inyourown conceits, that blindness inpart is happened to Israel,until the fullness of theGentiles be come in. And so all Israel shall besaved; as it iswritten, There shall come out of Zion theDeliverer, andshall turnawayungodliness fromJacob.'Thesepassages,whichdeclaretheprogressiveadvancement,andinsuretheultimateuniversalityoftheGospel, imply that the work of conversion is to be carried on in theChurchofChrist,aworkwhichis tobeaccomplishedinstrumentallybythe preaching of the Gospel, applied with power to the heart andconscienceby thedirectoperationof theHolyGhost.Everysoul that issuccessively added to the Church of such as shall be saved, must beenlightened, convinced, subdued, and converted, by precisely the sameagency,whichwasputforthonthedayofPentecost.IftheGospel,evenwhenitwasdeclaredbyinspiredmen,andaccompaniedwiththesignsofGod'smiraculous interposition,depended, for its convertingpower anditssavingefficacy,onthegraceofthatdivineSpiritwho'dividethtoeverymanseverallyashewill,'howmuchmorenow,whenitisproclaimedbymenalikedestituteofthelightofinspirationandthepowerofmiracles?

ThatthegraciousoperationoftheSpiritofGodwastobecontinuedwiththe Christian Church, and to be effectual to the end of time for theconversionofsinnersandthesanctificationofhispeople,ismatterbothofpredictionandofpromise.Manyareapttosupposethat,becausethemiraculous gifts of tongues and healing and prophecy have long sinceceasedintheChristianChurch,theagencyoftheSpiritofGodhasbeendiscontinued, forgettingthatwhat is inrealitythemostvaluablepartoftheSpirit'sworkispermanent,andwillbecarriedontilltheendoftime.Thework of conversion, bywhich sinners are turned fromdarkness tolight,andtheworkofsanctification,bywhichtheyaregraduallypreparedforglory,areasmuchthefruitoftheSpiritaswastheinspirationofthe

apostles: and thesemust be continued, until thewhole companyof theredeemed shall have been gathered in from among all people, andtongues, and nations. So far from having discontinued his graciousagency, theSpiritofGodisatworkineverycongregation, ineverysoulthatisderivingspiritualbenefitfromhisWord;andweliveintheselattertimesunderadispensation,whichisemphatically'theministrationoftheSpirit.'BeforethemiraculousgiftsoftheSpiritwerebestowedonthedayofPentecost,hisagency,astheSanctifierofGod'speoplewasfeltintheChurch, andacknowledgedby the sacredwriters of theOldTestament.Andsurely,ifHewasknowninhisenlighteningandsanctifyinginfluenceby the Old Testament Church, it cannot be supposed that the Churchunder a new and better dispensation will be deprived of his graciouspresence;especiallywhenwefindthatoneofthegreatestblessingsthatwas predicted and promised to the Church in later times was anoutpouringoftheHolySpirit.ReferringtoNewTestamenttimes,Isaiahsays,'Thepalacesshallbeforsaken,''untiltheSpiritbepouredoutuponusfromonhigh;'andJoel,'IwillpouroutmySpirituponallflesh;'whichis expressly applied to the New Testament Church in the Acts of theApostles:and,accordingly,thesacredwritersinalltheirepistlesrefertothe ordinary graciouswork of the Spirit as amatter of experiencewitheverytruebeliever,evenwithsuchashadnomiraculousgifts.Itwastheirprayerforallbelievers,that'thecommunionoftheHolyGhost,'notlessthan 'thegraceof theLordJesusChristandthe loveofGod,'shouldbewiththemall;nay,it issolemnlydeclaredthateveryonethatshouldbeconvertedtotheendoftimemustbeconvertedbytheSpirit;thateverysoulthatshouldbebornagain,shouldbebornoftheSpirit:andtosay,then,thatthegraciousoperationsoftheSpiritofGodhaveceasedintheChristianChurchwerevirtuallytodeclarethattheworkofconversionisfinished,thatthegateofheavenisnowclosed,thatnotonesoulcannowbe added to the Church of such as shall be saved; for it is clear, that'except amanbeborn againhe cannot enter into thekingdomofGod;and it isequallyclear, that ifhebebornagain,hemustbe 'bornof theSpirit.'

Therenewingandsanctifyingagencyof theSpiritofGod, then,hasnotceasedintheChristianChurch;norwilliteverceaseuntilthelastconverthas been won, the last penitent restored. The continued agency of the

Spirit of God in the Church, under the present dispensation, which isemphatically called 'theministration of the Spirit,' is a doctrine whichteaches us to expect great results from the faithful preaching of theGospel,andis,infact,thesheet-anchoroftheGospelministry,theirsoleencouragementtopersevereintheotherwisehopelessefforttoevangeliseandregeneratetheworld.TakeawaythegraceoftheHolySpirit,expungethose passages from the Bible which contain the promise of hisenlightening,renewingandconvertinggrace,andthenyouleaveuswithnonebutnaturalmeanstoaccomplishasupernaturalwork;youleaveus,byourmerepersuasionandimportunity,toconvertenmityintolove,toquickenthedeadto life, toraisea fallenworld toheaven, then, indeed,ourhopesweredeluded,our,expectationsvisionary,ouraimsabortive;butleavewithusthepromisewhichGodhasgiven;grantthattheGospelisaninstrumentinhishands,andthattheHolySpiritistheeverlivingandeveractiveTeacherandSanctifierof souls, then, in the strengthofthistruth,wecanfacealldifficultiesandriseabovealldiscouragement;and stand unmoved amidst the mockery of the world; and preach theGospelwithconfidenceofultimatesuccess,bothtoGreekandbarbarian,tosavageandtocivilisedmen;fortheGospelisadaptedtoeveryhumanheart, and the Spirit of God has power to make it effectual, and thepromisestandsonrecordforever,'HewillgivetheSpirittothemthataskhim.'

It being admitted, then, that the real and active agency of the Spirit ofGod for the conversion of souls may reasonably be expected in theChristianChurch, theonlyquestionwhich remains tobe considered is,whetherthatdivineAgentwillalwaysactinoneuniformmethod,quietlyand gradually extending the kingdom of Christ by the successiveconversionofindividualsinners,asheiswontforthemostparttodo:orwhether he may not, for wise reasons, and in the exercise of thatsovereignty which belongs to him, act occasionally in a moreextraordinary and remarkable way, turning multitudes at once, andperhaps suddenly, fromdarkness to light, andbringing about a generalrevivalofthepowerofreligioninparticularplacesandcongregations?Inotherwords,maywereasonablybelieveandexpectthattheSpiritofGodwilloccasionallyproducearemarkablereligiousrevival?

That we may proceed to the calm and impartial consideration of thisquestion, it maybe useful, first of all, to obviate and remove someprejudiceswhichmight either prevent us from entertaining it at all, orunfitusfordecidingitaright.

Itisofgreatimportancetoformaclearanddefiniteideaofwhatismeantbyarevivalofreligion.Itproperlyconsistsinthesetwothings:-ageneralimpartationofnewlife,andvigour,andpower,tothosewhoarealreadyof the number of God's people; and a remarkable awakening andconversionofsoulswhohavehithertobeencarelessandunbelieving: inotherwords,itconsistsinnewspirituallifeimpartedtothedead,andinnewspiritualhealthimpartedtotheliving.

Arevivalproperlyconsistsinoneorbothofthesetwothings-arevivedstateofreligionamongthemembersof theChurch,andthe increase oftheirnumberbytheadditionofsoulsconvertedtoGod.CanitbedoubtedbyanyprofessingChristian,eitherthatsucharevivalispossible,orthatit is desirable?Why, what is the end of theGospelministry?what thegreatdesignofourSabbathsandoursanctuaries?whatthepurportofallGospelpromisesinreferencetothekingdomofgrace?Isitnotthatsuchsouls as have heretofore been 'dead. in trespasses and sins' may bequickened into spiritual life? and that such souls as have already beenquickened into life may grow in spiritual health and vigour, and berevivedandrestoredwhentheyhavefallenintodeclensionanddecay?Dowenotallprayforthesethings?Andisitnotourprivilegetoexpect,thatforthesethingsourprayerswillbeheardandanswered?

Thesimultaneousconversionofmanysouls,andtheincreasingpoweroftruereligionintheheartsofGod'speople,aretheconstituentelementsofareligiousrevival;andthesetwoeffectsof theSpirit'sgrace,whiletheymay be wrought separately, are nevertheless found, when they arewroughttogether,toexertapowerfulreciprocalinfluenceoneachother.Sometimes, under a Gospelministry, the faith, and love, and zeal of aChristian Church are revived and strengthened, without beingimmediately accompanied with any remarkable awakening of carelesssinners; at other times, many successive conversions are wrought oneafteranother,whilethegeneraltoneofChristianpietyisnotobservablyraisedorstrengthened:butwhenatoneandthesametimebelieversare

invigoratedwithnewstrength,andmanycarelesssinnersareconverted,thereisapowerfulreciprocalinfluenceexertedoneachbytheexperienceof the other. Decaying and backsliding Christians are aroused andreclaimed, when they see God's power exerted in the conversion ofsinners;theyfeelthatthereisarealityandavitalenergyinGod'struth,that Christ lives and reigns, that the Spirit is still present with theChurch;andtheyareexcitedtogreaterearnestnessinprayer,togreaterdevotednessofheart, togreaterholinessof life;while their reawakenedzealandtheirferventprayersfitthemforexertingaholierinfluenceoverothers,andmaybethemeansofaddingmanytotheChurchofsuchasshallbesaved.Thus itwasonthedayofPentecost.Onthatremarkableoccasion it is recorded that 'fear came upon every soul;' and the resultwasthat'theLordaddedtotheChurchdailysuchasshouldbesaved.'

ItisofgreatpracticalimportancetoobservethattheworkoftheSpiritonthe soul of every individual convert is substantially the samewith thatwhichtakesplace,butonlyonamoreextendedscale,inageneralrevivalof religion. When many are suddenly arrested and convinced, whenconversions take place in large numbers, and are attended withremarkablecircumstances,theworkoftheSpiritattractsmoreofpublicattentionandproducesalargermeasureofexcitement;butsubstantiallyitistheself-samework,whichhasoftenbeencarriedoninsilenceinthesecretchamber,intheretiredrecessesoftheheart;whenonepoorsinnerin a congregation has been singled out from a multitude of carelessprofessors, and made the subject of a saving change. It matters notwhether a man passes from death unto life in solitude or in society,whetherheventuresalone to themercy-seat,or isaccompanied thitherbyamultitudeofearnestsuppliants,whetherthe lightofheavenshinesinuponhissoul, leavingothers indarkness,orshinesat thesametimeintotheheartsofthousandsmore.ThesamechangewhichwaswroughtonthethreethousandconvertsofPentecostpassedalsoonthespiritofLydia,when sheworshippedwith a fewotherwomenby the river side;andonthespiritof thePhilippiangaoler,whenhestoodalonewiththeapostles. One may be converted at a time, or many; but the work ofconversion is the same in all. Every soul, in a general revival,must beenlightenedbydivinetruth,andawakenedtoconcernaboutitssalvation,andmeltedintogodlysorrow,forsin,andstirreduptolayholdonChrist

andhis freesalvation,and imbuedwithnewviews,newaffections,newdesires,newtastes,newhopes,newhabits;inaword,everysuchsoulaspassesfromdeathuntolife,inaseasonofgeneralawakening,mustpassthrough the same general experience, which on other occasions isrealisedby thesolitary inquirer,when, inhissecret chamber,he thinksandrepentsandbelievesandpraysandenters intopeacewithGod.Noone, therefore,whohas experienced that great change in his own soul,who has known what it is to be awakened to concern about his ownsalvation, who has wept and prayed in secret, and earnestly read hisBible, andhasdrunk in theprecious truthsof theGospel,ought to feelanyjealousyconcerningageneralrevivaloftruereligion:onthecontrary,heshouldregarditwithsuchfeelingsasbefittheoccasion,thefeelingofhope and expectation that some great good will be accomplished; thefeeling of gratitude and joy, that newmanifestations and proofs of theSaviour's power are vouchsafed; and the feeling of solemn awe, arisingfromthethoughtthatGodis interposing, that immortalsoulsarebeingborn again, and that these souls are now undergoing all that solemnconviction, and feeling all those anxious fears, and impressed with allthose awful views ofGod and judgment and eternity,which he himselfhad experienced when he first repented and wept and prayed andwrestledforhisownsalvation.

The Holy Spirit is not limited to any one mode of operation in theexecution of his glorious work; and his sovereignty ought ever to beremembered when we are considering a subject of this nature. It has,unfortunately,beentoomuchoverlooked,when,ontheonehand,somehave insisted, as we think with undue partiality and confidence, on ageneralandremarkablerevival,asbeing in itself thebestmanifestationof the Spirit's grace, and as being, in all cases, amatter of promise tobelievingprayer;andwhen,ontheotherhand,notafewhavelookedtothequietandgradualsuccessoftheGospelministry,totheexclusion,orat least disparagement, of any more sudden and remarkable work ofgrace. The former have given a too exclusive preference to what isextraordinaryandstriking;whilethe latterhavefallen intotheoppositeerror,ofpreferringwhatismoreusualandquiet.Wethinkitwerebetterto admit of bothmethods of conversion, and to leave the choice to thesovereignwisdomandgraceoftheSpirit.Itisequallypossibleforhimto

convert souls successively or simultaneously; and in adopting eithercourse doubtless he haswise ends in view.We have no sympathywiththose who, overlooking the steady progress of the great work ofconversionunderastatedministry,makeno .accountof themultitudeswho are added, one by one, to the Church of the living God, merelybecause their conversion has not been attended with the outwardmanifestationsofagreatreligiousrevival;norcanweagreewiththeminthinking that theChurchhas any surewarrant to expect that theSpiritwill be bestowed, in every instance, in that particularway. But as littlehave we any sympathy with those who, rejecting all revivals asunscripturaldelusions,professtolookexclusivelytothegradualprogressof divine truth, and the slow advance of individual conversion under astated ministry. Both methods, the simultaneous and the successiveconversionofsouls,areequallywithinthepoweroftheSpirit;andtheremayexistwisereasonswhy, incertaincases,thefirstshouldbechosen,while,inothercases,thesecondispreferred.

Several important purposes may be promoted by the sudden andsimultaneous conversion of many souls, and the concurrent revival ofChristiancongregations,whicheithercouldnotbeattainedatall,ornotto the same extent, by the more ordinary and gradual progress of theGospel. A season of general awakening affords, both to believers andunbelievers,anewandveryimpressiveproofoftherealityandpoweroftheSpirit'sgrace;itstrengthensthefaithandenlargesthehopesofGod'speople;itawakensthosenominalprofessorswhoareateaseinZion,andit alarms and arouses the consciences of the irreligiousmultitude. ForwhenmanyaresuddenlyarrestedbythepoweroftheSpirit,andturnedfrom the error of their ways, and made to break off their sins byrepentance,andareseenflyingtoChristlikedovestotheirwindows,themindofeveryspectatormustbeimpressedwithasenseoftherealityandimportanceofreligion,andthemostungodlyforatimewilltremble.

Suchaseasonofrevivalmaybedesignedtomanifestinanextraordinaryway,thecontinuedpresenceandtheactiveagencyoftheHolySpirit,todemonstrate the faithfulness of God in fulfilling the promises of hisWord,toevincetheefficacyofbelievingprayer,toteachtheChurchtheweakness of human instruments, and the true source of all spiritual

power,toquickenherfaithandhope,when,throughmanifoldtrialsandincreasingdifficulties,shemightbereadytofaintandbediscouraged,asif the task of regenerating the world were left to be accomplished byinadequateresources,tostirheruptogreatereffortsinaspiritoflivelyfaithandhumbledependence,andtoaffordnewevidencetosucceedinggenerations that Christ is the exaltedHead of the Church, and that allpowerisstillgiventohiminheavenandonearth.Thesearesomeoftheimportant practical lessons which may be taught by such seasons ofrevival in the Church, lessons whichmight be deduced from themoreordinaryoperationsoftheSpiritundertheregularministryoftheWord,but which are more prominently presented, and more impressivelyenforced,when, intheexerciseofhisadorablesovereignty, theSpiritofGod, instead of descending like 'dewon the grass,' comes like 'showerswhichwatertheearth,'orlike'floodsonthedryground.'Andiftheseorsimilarendsmaybepromotedbysuchmeans,whowillsaythattheymaynotbeemployedbyHimwho is 'wonderful in counsel, andexcellent inworking,'andofwhomitiswritten,'Therearediversitiesofgifts,butthesameSpirit.And therearedifferencesof administrations, but the sameLord.Andtherearediversitiesofoperations,butitisthesameGodwhichworkethall in all.' 'All theseworketh that one and the self-sameSpirit,dividingtoeverymanseverallyashewill?

ThatsuchseasonsofgeneralreligiousrevivalasoccurredatthefeastofPentecostwere to be expected in subsequent times appears from thosepromises of Scripture which relate to 'rimes of refreshing from thepresenceoftheLord,'whichensurethecontinuedpresenceofChristandhisSpiritwith theChurch inallages,andwhichdeclare that 'when theenemy shall come in like a flood, the Spirit of the Lord shall lift up astandardagainsthim.'Andthatsuchseasonsofrevivalhaveoccurredatintervals along thewhole line of the Church's history is a factwhich isamply confirmed by historical evidence, and sufficient to obviate anyprejudice arising from the idea that such an event is novel orunprecedented.

The history of the collective Church resembles the experience ofindividual believers in many respects, and chiefly in this, that in boththere occur seasons of growth and decay, of progress and declension,

eachbearing a resemblance to the course of naturewith its spring andwinter,itsseedtimeandharvest.

ThusinthegreatReformationofthesixteenthcentury,areformationinthe outward state of the Church, which had its source and spring in arevivalofreligionintheheartsofafewchosenmen,whensimultaneouslyinGermany,andSwitzerland,andBritain,theHolySpiritsaid,'Lettherebe light;and therewas light.' 'As inspring time thebreathof life is feltfrom the sea-shore to themountain-top, so the Spirit of Godwas nowmelting the ice of a long winter in every part of Christendom, andclothingwithverdureandflowersthemostsecludedvalleys,andthemoststeepandbarrenrocks.GermanydidnotcommunicatethelightoftruthtoSwitzerland,SwitzerlandtoFrance,FrancetoEngland-alltheselandsreceiveditfromGod,justasnooneregiontransmitsthelighttoanother,butthesameorbofsplendourdispensesitdirecttotheearth.Raisedfarabovemen, Christ, the day-star from on high,was at the period of theReformationasatthefirst introductionof theGospel, thedivinesourcewhencecamethelightoftheworld.Oneandthesamedoctrinesuddenlyestablisheditselfinthesixteenthcenturyatthedomestichearthsandintheplacesofworshipofnations themostdistantanddissimilar. Itwasbecause the same Spirit was everywhere present, producing the samefaith.'0

A series of local revivals, on a more partial and limited scale, haveoccurredsincethegreatgeneralrevivalattheeraoftheReformation.

From 1623 to 1641 there occurred a very remarkable revival of truereligionintheprovinceofUlster,inIreland,whichwasthegermofthatPresbyterian Church which continues to bless that province to thepresenttime.TheinhabitantsofUlsterweresettlersdrawnfromEnglandandScotland,andplantedthereasacolonybyKingJames.Atfirst theywere men of reckless and dissolute character, and 'ripe for a greatmanifestation either of judgment or of mercy.' 0 In God's goodprovidence, some able and zealous ministers of the Gospel, beingoppressedinScotlandandEngland,tookrefugeinIreland,andamongstthem the eminent Blair, and Livingstone, and Welsh; and such aremarkable blessing accompanied their preaching, that not only weremany souls converted, but pure Gospel Churches were planted, and a

Gospel discipline introduced. Not a few of the higher ranks wereconverted;andit isamemorablefact thatthegreatestsuccessattendedthepreaching,notof theablestandmostprudentministers,butofonewhosegiftswereweak,whoknewlittlemorethantheterrorsofthelaw,andwhowas 'aman, it issaid,whowouldneverhavebeenchosenbyawiseassemblyofministers,norsent tobeginareformation in the land.YetthiswastheLord'schoice,thatallmenmightseethat itwasnotbypower,norbymight,norbyman'swisdom,butbymySpirit, saith theLord.'

In 1625 a remarkable revival of religion occurred in the parish ofStewarton, chiefly through the instrumentality of the David Dickson,minister of Irvine. He had but recently before been driven from hischurchby theCourtofHighCommission,andbanished to thenorthofScotland; but being restored in 1623, he was greatly blessed in hisordinaryministry,andhavinginstitutedaweeklylectureonthemarket-day,withaview to thebenefitof those coming in from the country, hewasenabledtocast thepreciousseedfarandwide,so that it tookdeeproot, and produced an abundant harvest, especially in the parish ofStewarton,wherethe'revivalspreadfromhousetohouseformanymilesalong the valley.' Sometimes there would be upwards of an hundredwaiting to converse with him in the manse after the lecture; and acompletechangewaswroughtintheheartsandhabitsofagreatnumber.This isattested,notonlyby thevenerableministerhimself,butalsobysomeeminent characters, suchasProfessorBlair, PrincipalBoyd,LadyEglinton,LadyRobertland,andothers,whovisitedthesceneandsharedintheservices.

In 163o a very extraordinary revival occurred at the Kirk of Shotts, inLanarkshire.Anumberofministers,thensufferingunderthepersecutionof the civil power, assisted at thedispensationof theSupper; and suchwas the interest felt in the solemn service, that the people expressed adesiretohaveasermonontheMondayafterthefeast.JohnLivingstone,thenapreacherof theGospel, andchaplain to theCountessofWigton,was requested to officiate; but 'when he was alone in the fields in themorning, there came upon him such a misgiving, under a sense ofunworthiness and unfitness to speak before so many aged and worthy

ministers, and eminent experiencedChristians, that hewas thinking ofstealing away, andwas just about to lose sight of the kirk, when thesewords, 'Was I ever a barren wilderness, or a land of darkness,' werebrought into his mind with such an overcoming power as constrainedhimtothinkithisdutytoreturnandcomplywiththecalltopreach.Hepreached accordingly, from Ezekiel 26. 25: 'Then will I sprinkle cleanwaterupon you,' &c.; andwith such power, through the accompanyinggrace of the Spirit, 'that about five hundred persons were converted,principally bymeans of this sermon.' This great revivalwas afterwardsdescribedas'thesowingofaseedthroughClydesdale,soasmanyofthemost eminent Christians in that country could date either theirconversionorsomeremarkableconfirmationfromit.

In 1638, the same year in which was held the celebrated Assembly atGlasgow, there commenced a general revival of true religion in theChurchofScotland,whichhasleftitspreciousfruitsasaninheritancetothe present times, a revival not confined to particular districts, butextendingoverthewholeChurch,andinfluencingherjudicatoriesaswellashercongregations.

In1734,aremarkablerevivaloccurredinNorthampton,andmanyothertownsinNewEngland,NorthAmerica,undertheministryofsuchmenas President Edwards and David Brainerd: whose faithful narrativescontain not only an authentic statement of facts, but many rich andinstructiveobservationssuggestedbyexperienceandobservation.

In1742,manyparishesinScotlandwerevisitedwithtimesofrefreshing.TheparishofCambuslang,nearGlasgow,thenunderthepastoralchargeofWilliamMcCulloch, was one of the first to be visited. After he hadpreachedforaboutayearonthenatureandnecessityofregeneration,hewas requested by about ninety heads of families to give them aweeklylecture. Prayer-meetings were formed; and one after another, and atlengthfiftyinthesameday,cametohimindistressofmind.Afterthis,suchwastheirthirstfortheWordofGodthathehadtoprovidethemasermon almost daily; and before the arrival of GeorgeWhitefield threehundred souls had been converted.When that eminent servant of Godpreached at the dispensation of the sacrament soon after, there werepresent about twenty-fourministers, and from thirty to forty thousand

souls.Threethousandcommunicatedatthetables,manyofthemfromagreatdistance,whocarriedwiththemtotheirseveralhomesasavourofgood things; andnot fewer than fourhundred,belonging to theparish,wereenrolledintheminister'slistsashavingbeenconvertedinthatyear.

In the sameyear, theparishofKilsyth, thenunder thepastoral careofJamesRobe,whohad laboured for thirtyyearswithoutanyremarkablesuccess, was visited first of all with violent fever, and afterwards withfamine,withoutanysalutaryeffect.Theministerwasmuchdiscouraged,but betook himself to prayer, and soon some symptoms of growingseriousnessappeared,whichrapidlyripenedintoagreatspiritualrevival.Sometimesthirty,sometimesfortywereawakenedinaweek;inalltherewereaboutthreehundred,whosesubsequentlifeattestedthesincerityoftheirconversion.

In the same year, we have authentic accounts of the sudden andsimultaneous revival of religion in many other parishes - as inBaldernoch, where there was at the time no statedminister, butmanywereawakenedthroughthelaboursofapiousschoolmaster-inCampsie,inCalder, inKirkintilloch, inCumbernauld, inGargunnoch,andalso inStNinians,andinMuthil.

In1794,aremarkablerevivalofreligionoccurredinvariousparishes ofWales,chieflythroughtheinstrumentalityofThomasCharlesofBala.Asearlyas1649,soonaftertheWestminsterAssembly,commissionershadbeenappointedbyParliamenttosupplythereligiousdestitutionof thatneglected country; and one hundred and fifty pious ministers wereplanted in its various counties, and good schoolmasters appointed inevery market town, besides thirty preachers who were appointed toitineratefromplacetoplace.Severaleminentministerswereafterwardsraised up, such as Hugh Owen, Thomas Gouge, Griffith Jones, HowelHarris, Daniel Rowlands, who successively devoted themselves to thecultivation of the same interesting field, and often with great success.Whitefield testifies that the people thought nothing of coming twentymiles to hear a sermon, and that thousands were savingly impressed.ThomasCharlesofBalawashimselfoneofthefruitsofDanielRowlands'ministry;andhedevotedhimselfwiththelikezealtotheprosecutionofthe samegloriouswork.He instituted schools in every part of hiswide

circuit;andthousands,botholdandyoung,receivedtheWordwithjoy,while a general reformation was effected even among the careless andunconverted.

In 1798, a remarkable revival of true religion occurred in the parish ofMoulin,thenunderthepastoralchargeofAlexanderStewart,afterwardsoneoftheministersoftheCanongate.Intheinterestingaccount,whichhe has left of this event, he ingenuously confesses that he was himselfignorantofdivinetruth,atleastinitssavingpower,forseveralyearsafterhewas ordained to theholyministry; and thathewasmuchperplexedwhen some persons, under concern for their souls, applied to him foradvice. At length, through the writings of Newton and Scott, and theconversationandpreachingofCharlesSimeonofCambridge,whovisitedhimin1796,hewasbroughttoaknowledgeofthetruth,andimmediatelydeclaring what he had learned, a great impression was made on themindsof thepeople, insomuchthatmanynominalprofessorsabstainedof their own accord from going forward to the Lord's table. Seldom aweekpassedwithoutone,two,orthreepersonsbeingbroughtunderdeepconcern, till he could count seventy souls as his 'crown of joy andrejoicing.

In1812,agreatrevivaloccurredintheislandofArran,undertheministryoftheRev.MrM'Bride,whichwasaccompaniedwithmuchexcitement,and what the world will call extravagance, but which resulted in theconversion of between two and three hundred souls. And in the sameyear, anotheroccurred in the islandofSkye,which is inmany respectsextraordinary. Religion appeared to be well-nigh dead. Among severalthousandpersons,therewerefoundonlyfiveorsixNewTestaments,andthey had few advantages under the ministry. An itinerant preacherappeared, and laboured for some time amongst them, attractingconsiderable audiences, but without any apparent success, till a poorblindfiddlerwasconverted,andraisedupasamightyagentinthegreatwork. One of the ministers soon followed, and at length the revivalspread, until several hundreds were added to the Church of such asshouldbesaved.

In 1824, a revival occurred under very different circumstances, in theparishofUig,intheislandofLewis,underthepastoralcareofAlexander

M'Leod. The first visible symptom of it was a rapid decrease in thenumber of communicants; but nine thousand people flocked from allquarterstoheartheWord,andtowitnesstheserviceinwhichtheywouldnot partake.Multitudes were converted, and a general spirit of prayerpoured out from on high. And this interesting revival has continuedsteadilytogrowndowntothepresenttime.

IhavenotadvertedtomanyrevivalsreportedtohavetakenplacemorerecentlyinAmerica,nortothosewhichhavegladdenedourheartsinourownday,andinourownland,buthaveconfinedmyselftotheauthenticnarrativeofcaseswhose fruitsandeffectswehavehad time to testandascertain. And I think the cases, which have been enumerated, aresufficienttoshowthatsuchrevivalsarenotnoveltiesinthehistoryoftheChurch, and ought not, therefore, to be regardedwith those feelings ofjealousyandsuspicionwhichnoveltiesinreligionaresoapttoawaken.

PARTIII:TheWorkoftheSpiritintheEdificationofHisPeople

I.TheWorkoftheSpiritastheSpiritofHoliness

THE general work of the Spirit of God consists of two parts -theregeneration of sinners, and the edification of his people. Under thelatter, several special operations of his grace are included, which aredistinctlymentioned in sacredScripture, andwhichmaybe consideredseparately,asexamplesoftheconnectionwhichsubsistsbetwixthisgraceandallourduties,andasevidencesof the loveandwisdomwithwhichhis blessed agency is adapted to all the wants and weaknesses of ournature.Itisananimatingandconsolingthought,thatthepromisedgraceoftheSpirithasrespecttoeverydutywhichwecanbecalledtodischarge,and to every change that can possibly occur in the condition, thetemptations,andthetrialsofhispeople;forwhetherwebecalledtofightagainst our corruptions - the Spirit is our sanctifier; or to endureaffliction - the Spirit is our comforter; or to choose the path of duty intimesofperplexity- theSpirit isourguide;ortoengage inprayer- theSpiritistheSpiritofgraceandsupplication;ortocultivateanyoneofthegracesoftheChristiancharacter-theyareall'thefruitsoftheSpirit;'sothatwhatevermaybeourduty,andhowever formidable thedifficultiesbywhichwearesurrounded,wecanlookuptoGodonthewarrantofhisownWord,fortheaidofthat'goodSpirit'whohaspromised'tohelpourinfirmities,' andwho says to eachof his people, 'Iwill never leave theenor forsake thee,' 'My grace is sufficient for thee, I will perfect mystrengthinweakness,''Asthydayis,soshallthystrengthbe,''WaitontheLord,andbeofgoodcourage,andhewillstrengthenthineheart;wait,Isay,upontheLord.'

Sanctification is theworkof theSpirit; and the commencementof it inthesoulistobedatedfromthetimeofasinner'sconversion.Untilheisconverted,heis'deadintrespassesandsins;'for,saystheapostletotheEphesianconverts,'Youhathhequickened,whoweredeadintrespassesandsins;whereinintimepastyewalkedaccordingtothecourseof this

world, according to the prince of the power of the air, the spiritwhichnowworketh in the childrenofdisobedience.Amongwhomalsowe allhadourconversationintimespastinthelustsofourflesh,fulfillingthedesiresofthefleshandof themind;andwerebynaturethechildrenofwrath even as others.' And again, to Titus, 'Forwe ourselves alsoweresometimes foolish, disobedient, deceived, serving divers lusts andpleasures,livinginmaliceandenvy,hatefulandhatingoneanother.Butafter that the kindness and love of God our Saviour toward manappeared, not by works of righteousness which we have done, butaccordingtohismercyhesavedus,by thewashingofregenerationandrenewing of theHoly Ghost; which he shed on us abundantly throughJesusChristourLord.'Atthetimeofasinner'sconversion,spirituallifein imparted to his soul; he who was dead is quickened; he rises withChrist to newness of life; he is born again; he is 'God's workmanship,createdanewinChristJesusuntogoodworks.'

This great change is oftenpreceded, aswehave seen, by a preparatorywork of conviction and instruction, and is always followed, aswe shallnowsee,byaprogressivecourseofsanctification;butitproperlyconsistsin his closingwithChrist in theGospel, by the deliberate assent of hisunderstandinginanactoffaith,andthedecisiveconsentofhiswillinanactofchoice.At the instantwhenasinner,duly instructed inthetruth,and impressed with a sense of his guilt and danger, flees to Christ forrefuge, and embraces him as his own Saviour in all the fullness of hisoffices; at that instant he passes from 'death unto life,' and becomes apartaker of all the privileges of the children of God. That we mightunderstand the nature, the reality, and the magnitude of this blessedchange,GodhasbeenpleasedtorecordmanyexamplesofitinScripture,which serve thedoublepurposeof teachingus,bothwhat is essentiallyinvolved in all cases of genuine conversion, and also the varieties ofindividualexperiencewhichmayexistnotwithstanding.Inreviewingthecases of the Philippian Gaoler, and the dying Malefactor; of Lydia,Cornelius,andPaul;ofTimothy,theEthiopianTreasurer,andthethreethousandwhowereconvertedonthedayofPentecost,weareenabledtosee that, while there were great diversities of individual experienceamongthem,bothinrespecttotheirpreviouscharacter,andthemannerand circumstances of their conversion itself, yet there was a radical

change that was common to all, and which properly consisted in theirbeingbroughtunderthepowerof'thetruthasitisinJesus,'whileitwasfollowed in every instance by a life of new, and cheerful, and devotedobedience.

When the apostle says, 'If we live in the Spirit, let us also walk in theSpirit' (Galatians 5:25), his words are addressed to those who haveundergonethisgreatchange;andtheyrefer,nottotheworkoftheSpiritin theconversionofasinner,whichhasbeenalready illustrated,but tothe continued work of the Spirit in the progressive and growingsanctification of the believer after he has been born again. And indirectingyourthoughtstothisinterestingsubject,itmaybeuseful,firstofall, to illustrate some important truths which are implied in thisexhortation,andthentoexplainandapplytheexhortationitself.

1. Itimpliesthatanewbirthwillinvariablybefollowedbyanewlife,and,conversely,thatanewlifenecessarilypresupposesanewbirth,sothatregenerationandsanctificationareinseparablyconjoined.Inother words, a renewed heart will be followed by practicalreformation,andaholy lifecanonlyspringfromaninwardchangeofheart.Regeneration is the spring, sanctification is the stream; ifweliveintheSpirit,weshallalsowalkintheSpirit;butwecannotwalkspirituallyunlesswebespirituallyalive.

ThisimportanttruthisclearlytaughtbyourLord,aswillappearatoncefromacomparisonoftwopassages, inwhichhepresents it ineach of these aspects. In the first (Matthew 7:16-20), he says, 'Yeshallknowthembytheirfruits.Domengathergrapesofthorns,orfigsofthistles?Evensoeverygoodtreebringethforthgoodfruit;butacorrupttreebringethforthevilfruit.Agoodtreecannotbringforthevilfruit,neithercanacorrupttreebringforthgoodfruit.Everytreethatbringethnotforthgoodfruitishewndownandcastintothefire.Wherefore by their fruits ye shall know them.'Herewe are taughtthatthenatureofthetreemaybejudgedofbythequalityofitsfruit;andthatwhereverspirituallifeexistsintheheart,itwillmanifestitspresencetherebybringingforththepeaceablefruitsofrighteousnessin the life; so that utter barrenness is a proof of spiritual death,

according toHis ownwords, 'Every branch inme that beareth notfruithetakethaway'; 'BeholdthesethreeyearsIcomeseekingfruiton this fig-tree, and find none: cut it down; why cumbereth it theground? But, seeing that there may often be many outwardsemblancesofholinesswherethereisnoinwardchangeofheart,ourLordteachesusinanotherpassage(Matthew12:33),thatthequalityof the fruitdependson thenatureof the tree; inotherwords, thatthere cannot be a spiritual life without a living principle within.'Either,'sayshe,'makethetreegood,andhisfruitgood:orelsemakethe tree corrupt, andhis fruit corrupt: for the tree is knownbyhisfruit. O generation of vipers, how can ye, being evil, speak goodthings?foroutoftheabundanceoftheheartthemouthspeaketh.Agoodmanoutof thegoodtreasureof theheartbringethforthgoodthings: and an evilman out of the evil treasure bringeth forth evilthings.'And,inthe6thchapterofMatthew'sGospel,hegivesthreedistinct instancesof theway inwhichactions,apparentlygoodandmoral, may be vitiated by the depraved state of the heart: hementions almsgiving, prayer, and fasting, and declares that if theyproceedfromanunhallowedprincipleorimpropermotive,theyarenotacceptableinthesightofGod.

Itisequallyclear,then,thateverysinnerwhohasbeenquickenedbytheSpiritwillalsowalkintheSpirit;andalso,thataholylife,suchas the of His People Christian leads, must be preceded by a newspiritualbirth. Ifhebealive,hewillwalk;but ifhewouldwalk,hemustbemadealive.Andthe inseparableconnectionwhichsubsistsbetweenanewbirthandanew life,orbetwixt regenerationby theSpiritandaprogressivecourseofsanctification,iswellworthyofourserious consideration, because it serves to guard us against twowidelydifferenterrorswhich, it istobefeared,aretooprevalentatthe present day. The first is of an Antinomian complexion; andconsists,not,perhaps, inthepositivedisbeliefordenialofthedutywhichis incumbentonChristians,but inthepractical forgetfulnessorhabitualneglectof thoseconsiderationswhich should leadthemto maintain a close and conscientious walk with God, and oftenresults in their 'turning the grace of God into licentiousness,' as ifthey were at liberty to 'continue in sin because grace abounds.'

Perhapsthemostcommonandfatalformwhichthisdangerouserrorassumes in modern times is the presumptuous confidence withwhich some professing Christians will venture to do what theirconsciencescondemn,or,atleast,whattheycanwithgreatdifficultyreconcile even to their ideasof duty,with the latent feeling, that iftheysin,theyhaveonlytorepentatsomefuturetimetoensuretheirforgiveness, a feeling which, wherever it exists, evinces an utterignorance of the nature and source of genuine repentance, and anawfulwantof fearandreverence forGod.But toeverymanwho isconscious of any tendency to continue in the indulgence of knownsin,ortorelaxhisdiligenceintheworkofagrowingsanctification,mayitnotbesaid,IfyouwalknotintheSpirit,whatevidencehaveyouthatyouliveintheSpirit?Is itnotalikethecommandandthepromise of Christ's Gospel; 'Let not sin, therefore, reign in yourmortalbody,'for'sinshallnothavedominionoveryou;foryearenotunderthelaw,butundergrace.Whatthen?Shallwesin,becausewearenotunder the law,butundergrace?God forbid.' 'Howshallwethataredeadtosinliveanylongertherein?

But if a new life will invariably follow the new birth, it is equallycertainthattherecanbenorealholinessoflifewithoutathoroughchangeofheart.Andthistruthalso,whichisimpliedintheapostle'swords,standsdirectlyopposedtoanothererrorofadifferentkind;Imeantheerrorof thosewhoaremereformalists,andwhosupposethatiftheirlifeberegularanddecent,andaboveall,iftheyaboundintheoutwardactsofapparentmorality,theyneedgivethemselveslittleconcernaboutanyspiritualchange.Augustinewaswonttosaythattheveryvirtuesofsuchmenwereonly 'splendidsins;'andourLordsanctionsthesamesentiment,when,referringtothealms,andprayer, and fasting, which were done from an impure andunhallowed motive, he declares that, however applauded by men,theywereutterlyunacceptabletoGod.Nay,Iwillventuretosay,thateveryman'sconsciencewilldecideinthesameway:itestimatesthemoralityofanactionby themotive fromwhich it springs.Supposeyou see an individual relieving the wants of a poor brother; youimmediately approve of an act by which the sufferer's wants arerelieved; but suppose you could look in on that man's heart, and

found no love there, and no touch of human sympathy, but in itsstead, a lust of praise, or a desire of vain-glorious applause, I askwhether,onthe instant, theviciousmotivewouldnot,eveninyourestimation, demoralize and desecrate the whole character of hisconduct?AndsoisitwithourselvesinourrelationtoGod.Helooksinupontheheart;andtheheartmustberenewedbeforethelifecanbereformedaccordingtohiswill.Ifitbetruethat'withoutholinessnomanshallseetheLord,'itisequallytruethatwecanonlybecomeholybybeing'renewedinthespiritofourmind.'

2. It is further implied in the apostle's words, that not only thecommencement,butthecontinuancealsoofspirituallifeinthesoul,dependsonthegraciousoperationoftheSpiritofGod.Asthegreatinitialchangebywhichwepass fromdeathunto life iswroughtbyhim, so is the succeeding course of our progressive sanctification;andashebringsus into theway,hemustconductus, fromfirst tolast,bytheconstant communicationofhiswisdomtodirect,ofhisgracetoanimate,andofhisstrengthtosustainus.WearemadealivebytheSpirit,andweareenabledtowalkbythesameSpirit.Atthetimeofconversion,hemayimplantagraciousprincipleintheheart;but that principle is not self-sustained, nor does it derive itsnourishmentfromthesoilinwhichitisplanted,butisfedfromhissecret springs. The liveliest Christian would soon decay were theSpirit's gracewithdrawn:hehasno stabilityandno strengthofhisown; and there would be neither growth nor fruitfulness, but forthose constant supplieswhichhe receivesof allneedful grace fromthefullnessthatisinChrist.

Accordingly, various expressions are used in Scripture to intimatethe constantoperation, and theabidingpresence, and the intimatefellowship of the Spirit with his people. Sometimes they arerepresentedasbeinginhim- 'Ifwelive intheSpirit, letuswalkintheSpirit'-anexpressionwhich,whateverelsemaybeimpliedinit,plainly intimates a constant dependence on their part, and acontinuedcareonhis.Andatothertimesheisrepresentedasbeinginthem,aswhenourLordsaid,'IwillpraytheFather,andheshallgive you another Comforter, that hemay abide with you for ever;

eventheSpiritof truth;whomtheworldcannot receive,because itseeth him not, neither knoweth him; but ye know him; for hedwellethwithyou,andshallbeinyou:'andtheapostle:'What!knowyenotthatyourbodyisthetempleoftheHolyGhostwhichisinyou,whichye-haveofGod?Andbothexpressionsoccurinthesameverse(Romans.8:9),'Yearenotintheflesh,butintheSpirit,ifsobethattheSpiritofGoddwellinyou.'

TheconsiderationofthecontinuedpresenceandconstantoperationoftheSpiritofGodinthesoulofeverytruebelieverisfittedatoncetoencourageandanimatehiminthepathofholyobedience,andtoimpresshimwithanawfulsenseofreverenceandgodlyfear.Itisastrongconsolation, anda cheeringgroundof confidence andhope,that amidst all the corruptionswithwhich he is called to contend,andthe innumerable temptationsbywhichhe isassailed,he isnotleft to depend on his own wisdom and strength, but may ask, inbelievingprayer, the supplies of theSpirit of all grace, and rest onthe promise, 'My grace is sufficient for thee; I will perfect mystrengthinweakness.'Andwhenthebelieverismostsensibleofhisinfirmityandcorruptions,heisonlythebetterabletoappreciatethevalueofthispromise,andtosaywiththeapostle,'WhenIamweak,thenamIstrong.'Butifitbefittedtocheerandanimatethebelieverin his warfare, by giving him the hope of final victory, it is alsounspeakablysolemn:itmaywellfillhimwithholyawetothinkthattheSpiritofGodisatalltimespresentwithhissoul,watchingoverits progress or declension, its growth or decay; that by cherishingunholy thoughts or desires, he may 'grieve the Spirit,' and evenprovokehim,foratime,towithdraw;andwhenhereadsthesolemnappeal, 'Know ye not that ye are the temple of God, and that theSpiritofGoddwelleth inyou? ifanymandefile the templeofGod,himshallGoddestroy,'howforciblyshouldhefeelthemotivewhichisurged in the apostle's exhortation, 'Workout yourown salvationwithfearandtrembling;foritisGodthatworkethinyoutowillandtodoofhisgoodpleasure.'

3. Whentheapostlesays,'IfweliveintheSpirit,letusalsowalkintheSpirit,'hiswords,whiletheycontainadoctrinaltruth,prescribealso

apracticalduty;andthatdutyisinculcatedbyamotivederivedfromtheconsiderationofourhavingbeenquickenedintolifebytheSpiritofGod.Itisasifhehadsaid:Ifwehavebeenbornagain,letthenewbirthbefollowedbyanewlife;letourwalkcorrespondwithourpastexperience and our present profession. There ismuch even in thisgeneralviewoftheapostle'smeaningthatmaywellhumbleusintheverydust forourpastnegligence,andat thesametime inciteustogreater diligence in future: for every one who professes to be aChristianmustbeconsideredasonewhohasbeen'bornagain,'andin whom the 'Spirit of God dwells;' and if this be implied in ourprofession,oh!howdeeplyshouldwebeaffectedby thethoughtofourmanymiscarriages,ourfrequentdeclensionsanddecays,andthestrengthofourremainingcorruptions;andhowardentlyshouldwedesire that, in time to come, we may walk more worthy of thevocation where with we have been called, and become altogethersuchasGod'sSpiritwouldhaveustobe!

But more particularly, this walking in the Spirit consists in thehabitualexerciseoffaithinChrist,thatfaithbywhichweareunitedtohim,soastoreceiveoutofhisfullnessevengraceforgrace.ChristismadeofGoduntoussanctification,aswellasredemption;anditisby faith in him that our sanctification is advanced; for, says theapostle,'IamcrucifiedwithChrist;neverthelessIlive;yetnotI,butChristlivethinme;andthelifewhichInowliveintheflesh,IlivebythefaithoftheSonofGod,wholovedme,andgavehimselfforme.'AndthiscorrespondswithHisownlanguagetothedisciples,'Abideinme,andIinyou.Asthebranchcannotbearfruitofitself,exceptitabide in thevine;nomorecanye, exceptyeabide inme. Iamthevine, ye are the branches: he that abideth inme and I in him, thesamebringethforthmuchfruit:forwithout(or,outof)meyecandonothing.Ifamanabidenotinme,heiscastforthasabranch,andiswithered;andmengatherthem,andcastthemintothefire,andtheyareburned.'Now,'weabideinChrist'when'hiswordabidethinus.'It is by faith that we are first united to Christ, and it is by thecontinued exercise of the same faith that our union with him ismaintained, and that we derive from him, as a branch draws sapfromthevine, thenourishmentwhichmakesusfruitful.Itwas 'the

truthasitisinJesus'thatwasthemeansofourconversion,anditisthe same truth that is the instrument of our progressivesanctification; for Christ's prayer for his disciples, even when hespokeof thepromiseof theSpirit,was, 'Sanctify them through thytruth;thywordistruth.'Andthetruthherespokenof isnotsolely,nor even chiefly, the truth contained in the law, although that isuseful,asaffordingaperfectruleandauthoritativedirectoryfortheconductoflife,butitisespeciallythetruthcontainedintheGospel;for that affords the most constraining motives to a life of newobedience; and what 'the law cannot do, seeing that it is weakthrough the flesh,' theGospel can accomplish, because it is, in thehandof theSpirit, an effectualmeansof sanctification.Wearenotonlyjustified,wearesanctifiedalsobythetruthasitisinJesus;andthey who are jealous of the doctrine of free grace, because of itssupposed tendency to relax the obligations of holiness, betray alamentable ignorance at once of the scheme of revealed truth, andtheactualexperienceofallbelievers.Man'smethodofsanctificationis by the law, God'smethod of sanctification is by the Gospel; theformerisbyworks,thelatterisbyfaith,untoworks.

ThewalkingintheSpirit,whichishereenjoined,consistsfurtherinmaintaining a constant conflictwith indwelling sin, and seeking tocrucifytheflesh,with itscorruptionsandlusts.Ineednotsay- foryourownexperiencemustconvinceyou-thatregenerationdoesnotdestroy sin in the soul: it dethrones sin; it breaks its power; but itdoesnotextirpateorexpelitfromtheheart;itisstillthere;notasatyrant,butasa traitor, ever ready todeceive and seduce, and thenmostlikelytosucceedwhenweareleastsensibleofitspresence,andleastwatchfulagainstitswiles.EveninthebosomofthechildofGodthereismanya'rootofbitterness,'which,springingup,maytroubleanddefilehim;thereisa'sinwhichdothsoeasilybesethim';thereis'a law in his members warring against the law of his mind, andbringinghimintocaptivitytothelawofsinandofdeath.'Thewholecourse of his sanctification is a ceaselesswarfare,whichwill neverterminate until the body is dissolved in death. Now the steadymaintenance of this arduous and protracted conflict is included in'hiswalkingintheSpirit,'andcanonlybesuccessfulinthisway;for,

saystheapostle,'WalkintheSpirit,andyeshallnotfulfilthelustofthe flesh. For the flesh lusteth against the Spirit, and the Spiritagainsttheflesh:andthesearecontrarytheonetotheother:sothatyecannotdothethingsthatyewould.Butifyebeledby,theSpirit,ye are not under the law.' By the flesh in this context, we are tounderstandalloursinfulpropensitiesandpassions,whethersuchasbelongproperly to thebody,or suchashave their seat in the soul;for, in enumerating the works of the flesh, he mentions 'adultery,fornication,uncleanness,lasciviousness,idolatry,witchcraft,hatred,variance, emulations, wrath, strife, seditions, heresies, envyings,murders,drunkenness,revilings,andsuchlike;'and,inreferencetothese,hesays,'TheythatareChrist'shavecrucifiedthefleshwiththeaffections and lusts.' The use of theword flesh, however, seems tointimate that our evil passions derivemuch of their virulence andstrength from our connection with these 'vile bodies,' whoseappetiteswearesopronetoindulge,andforwhosecomfortweareso anxious to provide: and if so,wemay dowell to remember theexampleoftheapostle,whosaid,'Ikeepundermybody,andbringitintosubjection, lesthavingpreached theGospel toothers, I shouldmyselfbeacastaway.'Andtheuse,again,ofsuchtermsas'mortifyand crucify the flesh,' implies that we are called to a very painfultask,andtotheexerciseofmuchselfdenial;but this is involved inourprofessionandinseparablefromit;forourLordthusforewarnedhisdisciples, 'If anymanwill comeafterme, lethimdenyhimself,andtakeuphiscross,andfollowme.'

Again, thiswalking in theSpirit consists inmaintaininga spiritualframeofmind,byhavingourthoughtsmuchengagedwithspiritualtruth,andouraffectionssetonspiritualobjects,andallourfacultiesemployed in spiritual services. That this spiritual frame ofmind isincluded in the duty appears from the statement of the apostle inanotherplace,'Fortheythatareafterthefleshdomindthethingsoftheflesh:buttheythatareaftertheSpiritthethingsoftheSpirit.Forto be carnallyminded is death; but to be spirituallyminded is lifeand peace.' Towalk in the Spirit clearly implies thatwe should bespirituallyminded;0andthisgracioushabitmainlyconsists inourthoughtsbeingmuchoccupiedwithdivinetruth,andouraffections

anddesiresbeingset,notonthethingswhichareseenandtemporal,butonthosethingswhichareunseenandeternal.Therealstateofourheartsmaybedeterminedbytheprevailingbentofourthoughts,affections, and desires; for if these be mainly occupied with theworld, and naturally and instinctively point to some earthly good,thenwehavereasontofearthatwearestillwalkingaftertheflesh,andnotaftertheSpirit;butiftheyarechieflysetonthingsspiritualanddivine;ifnotonlyinthehourofprayer,butatothertimes,theyrecur toGod, and Christ, and heaven, and dwell on these subjectswithcomplacencyandsatisfaction,oratleastwithearnestness;thenwehavereasontohopethatwemaybeofthenumberofthosewhohavebeenquickenedintospirituallife,ofwhichthefirstandsurestsymptom is the appetite and desire for spiritual nourishment andfood.Andhewho is thus spirituallyminded is said to 'walk in theSpirit,'notonlybecause it is theSpiritwhichquickenedhimat thefirst,butalsobecause it is theSpiritwhichcontinues tosustainhisspiritual life, keeping alive his appetite for spiritual food, directinghis thoughts to spiritual things, and exciting his affections forspiritualobjects.Thishedoesbymeansofthetruth;andhencethesame truthwhich is declared to be the germ of the new birth - bywhich we are 'born again, not of corruptible seed, but ofincorruptible,evenbytheWordofGod,whichlivethandabidethforever' - that same truth is also the aliment by which the Spiritnourisheshispeople;for,'asnewbornbabes,theydesirethesinceremilk of theWord, that they may grow thereby.' And so the sameWord,whichcleansesthesinneratfirst-forwereadof'thewashingofwaterbytheWord',isalsothemeansofhisgrowingsanctification;for 'now ye are clean through the word which I have spoken untoyou.'

Walking in the Spirit consists further in our habitually seeking tocultivateandexerciseallthegracesofthe-Christianlife,bybringingforth abundantly the peaceable fruits of righteousness. These areexpresslysaidtobe,ineverybeliever,'thefruitoftheSpirit;'for,saystheapostle,'ThefruitoftheSpiritislove,joy,peace,long-suffering,gentleness,goodness,faith,meekness,temperance;'andagain, 'ThefruitoftheSpiritisinallgoodness,andrighteousness,andtruth.'

Without attempting to illustrate each of those elements of theChristiancharacter,Imayobserve ingeneral, thatwhencombined,astheyalwaysare,althoughindifferentdegreesandproportions,inthe experience of believers, they are to be regarded as the firstlineamentsofthatdivineimagewhichwaslostatthefall,andwhichit is the great design of the Spirit to restore, while they are at thesame time a source of the purest andmost permanent happiness.Love toGodasourFather, toChristasourbestbenefactor,and tohispeopleasbrethren;joyandpeace,springingfromtheGospel;thejoywhichtheworldcanneithergivenortakeaway;theverypeaceofGodwhichpassethallunderstanding;long-sufferingandgentleness,springing from that love which 'beareth all things, believeth allthings, hopeth all things, endureth all things;' goodness, whichrejoiceth not in iniquity, but rejoiceth in the truth; faith, whichbelievesGod,andtrusts inhisfaithfulpromise;meekness,whichisnotovercomeofevil,butovercomesevilwithgood;andtemperance,which restrains indulgencewithin the limits of duty; these are theelementsoftheChristiancharacter;andtheyareasconducivetoourtruehappinessastheyareopposedtoournaturaldispositions.

Butespecially, letus realize the thought, that thesegracesare,oneandall,thefruitsoftheSpirit;theyarenotthespontaneousproductsof our corrupted nature, nor even the forced nurslings of our owncultureand industry; theyare the 'beautiesofholiness,'withwhichtheSpiritofGodadorns'thenewcreature',andbywhichheprepareshimforthesocietyandservicesofheaven.If,then,wefeelourselvesdeficient inanyoneormoreof thesegraces,weshouldnotdependonourown strength;but,whilewearediligent in theuseof everyappointedmeans,weshouldprayfortheSpirit.

Itisaveryserioustruth,thateachofusmustbewalkingeitherafterthefleshoraftertheSpirit;andthataccordingaswepursuetheonecourse or the other, we are proceeding, with the swiftness of timeitself, towards heaven or hell. Our personal interest in all theprivilegesandpromisesoftheGospeldependsonourchoicebetwixtthese two; for, speaking of thosewho are interested in theGospel,

the apostle describes them in these words: 'There is now nocondemnationtothemwhichareinChristJesus;whowalknotaftertheflesh,butaftertheSpirit;'for'asmanyasareledbytheSpiritofGod,theyarethesonsofGod.'Butheadds,'IfanymanhavenottheSpiritofChrist,heisnoneofhis.' 'SothentheythatareinthefleshcannotpleaseGod.''Ifyeliveaftertheflesh,yeshalldie.'Theapostleurges this solemn truthevenon theattentionof those towhomhewrote,althoughtheywereprofessingChristians;partlybecausethereare, in every visible church, some mere nominal professors, whoneed to be awakened to a sense of their real condition; and partlyalso,becauseitissalutaryforbelieversthemselvestoberemindedofthewidedifferencewhichsubsistsbetwixttheChurchandtheworld,andoftheholyjealousywithwhichtheyshouldwatchovertheirownsouls. 'Wherefore work out your own salvation with fear andtrembling;foritisGodthatworkethinyoubothtowillandtodoofhisgoodpleasure.'

II.TheWorkoftheSpiritastheSpiritofAdoption

The Spirit of God not only sanctifies his people, but he imparts a newcharactertotheirobedience.They'runinthewayofhiscommandments,when he has enlarged their hearts;' and this he does as the Spirit ofadoption.'Foryehavenotreceivedthespiritofbondageagaintofear;butye have received the Spirit of adoption, wherebywe cry, Abba, Father.TheSpirititselfbearethwitnesswithourspirit,thatwearethechildrenof God: and if children, then heirs; heirs of God, and joint heirs withChrist.'-(Romans8:15-17).Whentheapostlesays,'Yehavenotreceivedthespiritofbondageagaintofear,'theword'again'impliesthatatsomeformerperiodtheredidexistamongstGod'speoplethatspiritofbondage

unto fearwhich ishere contrastedwith the spirit of adoption, and thatthey had even received it fromGod himself. There is reason to believethattheapostlerefers,inthefirstinstance,tothedifferencebetweenthetwo great dispensations of divine truth, or to the contrast which iselsewhere so strikingly marked betwixt the law and the Gospel. Thewidelydifferentcharactersofthesedispensationsaredescribed,wheninone place it is said, 'The lawwas given byMoses; but grace and truthcame by Jesus Christ;' and in another, where we read of 'the twocovenants, theone fromMountSinai,whichgendereth tobondage: theother from Jerusalem,which is above, and is free;' the law being alikefittedinitsownnature,anddesignedinthepurposeofGod,togenerateaspiritofbondage,toshutmenuptothefaiththatwasstilltoberevealed,andtoplacethem,asitwere,undertutorsandgovernors,untilthetimeappointed of theFather. 'Even sowe,' adds the apostle, 'whenwewerechildren,wereinbondageuntotheelementsorrudimentsoftheworld.Butwhenthefullnessofthetimewascome,GodsentforthhisSon,madeof awoman,madeunder the law, to redeem them thatwereunderthelaw,thatwemightreceivetheadoptionofsons.'InsofarasthelawgivenbyMoseswasarepublicationofthecovenantofworks,ithadnopowertogive peace to the sinner's conscience, and no tendency to liberate himfromthebondageofhisfears.Onthecontrary,itwasfittedanddesignedto convince him of his guilt and danger, to impress himwith an awfulsenseofGod'sunchangeablerectitudeandjustice,andtoteachhim,that'by the works of the law shall no flesh be justified.' It was, in fact, aministrationofdeath,aministrationofcondemnation;andthebondageof the law preceded, and tended to prepare the way for, the gloriouslibertywherewithChristmakeshispeoplefree.

1. 'Butwhiletheapostle'swordsmaybeunderstoodasreferring,in the first instance, to the difference betwixt the two greatdispensationsofthelawandtheGospel,theymaybeconsideredalsoasdescriptiveoftwocorrespondingstagesintheexperienceof every believer. There is a remarkable resemblance in thisrespectbetwixtthecourseofGod'sdispensationstotheChurchatlarge,andthemethodsofhisdealingwitheachindividualinparticular; for just as, in the history of the Church, the firstcovenant,whichgendereduntobondage,preceded the fullness

of Gospel liberty in Christ, so, in the experience of privateChristians, there is often, in the first instance, a spirit ofbondage unto fear, before they receive the Spirit of adoption,wherebytheycry,Abba,Father.Manyasouliskeptinbondageforatime,beforeitisbroughtintothelibertyofachildofGod.Irefernottothebondageofsin,ofwhichtheapostlespeakswhenhe says of theungodly, 'While theypromise them liberty, theythemselvesaretheservantsofcorruption;forofwhomamanisovercome, of the same is he brought in bondage;' and again,'Thattheymayrecoverthemselvesoutofthesnareofthedevil,who are taken captive by him at his will.' This is indeed thenatural condition of all men, and there is no tyranny moreabsoluteandnobondagemoresevere;butitisaservitudewhichlamentableexperiencedeclares tobeperfectly compatiblewiththe utmost carelessness, and its unhappy victims, so far fromsuffering under the spirit of bondage unto fear, have often noapprehensionoftheirdanger,andnodesiretoescapefromtheirmisery, but cling to the chains bywhich they are bound. Theyare slaves but they know it not, slaves to their sin, and inbondagetotheirlusts;but,following'thesightoftheirowneyes,andthedesireoftheirownhearts,'theylovetheirbondage,andevengloryintheirshame.ButIspeaknotofthebondageofsin,but of the bondage of the law, not of the yoke of naturalcorruption, but of the galling yoke of convictions produced intheconsciencebytheWordandSpiritofGod:suchconvictionsaswerefeltbythePhilippiangaoler,when,frombeingacarelesssinner,hebecameaconvincedandanxiousinquirer,andcalledfor a light, and sprang in, and came trembling, and fell downbefore Paul and Silas, and said, 'Sirs, what must I do to besaved?';andbythedyingthiefonthecross,when,understrongimpressionsofGod'sjustice,hesaidtohisfellow-sufferer,'Dostthou not earGod, seeing thou art in the same condemnation?and we indeed justly, for we receive the due reward of ourdeeds;'andbythethreethousandonthedayofPentecost,who,when they heard Peter's sermon, 'were pricked in their heart,and said unto Peter and the rest of the apostles, Men andbrethren,whatshallwedo?Whenthe lawofGod isappliedto

the sinner's conscience;when. he is enabled to understand itsspirituality and extent, as reaching even to the thoughts andintents of the heart;when he is impressedwith a sense of hisownsinfulness inparticular, its aggravatedguilt, and its awfuldemerit;andwhen,applyingtohimselfGod'sthreatenings,heismade to feelas ifGodweresaying tohim, 'Thouart theman'-thenhewilllearnfromhisownexperiencewhatismeantby'thespirit of bondage unto fear;' and the sudden change which isthus wrought in all his views and feelings will enable him tounderstand what the apostle felt, when he said, 'I was alivewithout the law once; but when the commandment came, sinrevived, and I died.' The right apprehensionofGod's law, andtheseriousapplicationofittoaman'sconscience,cannotfailtoawaken convictions of guilt, and these, again, are alwaysaccompaniedwith fearand terror, for 'the lawworkethwrath;'and its fearful curse will be felt either as a heavy burdenoppressingtheconscience,orasagrievousbondagefromwhichno human power can effect his deliverance. This has been thebitter experience of many an anxious inquirer at thecommencementofhiscourse:hehasbeensodeeplyconvincedofsin,andsomuchimpressedwithasenseofdivinewrath,thathecanhavenodifficultyinunderstandingwhatismeantbythespiritofbondage.Godhasbeenaterrortohim,sothat,likeJob,hewasreadytosay,'ThearrowsoftheAlmightyarewithinme,thepoisonwhereofdrinkethupmyspirit;theterrorsofGoddoset themselves in array against me;' or like David, 'Iremembered God, and was troubled; I complained, and myspirit was overwhelmed.' And the prospects of his soul, andespecially the thought of death, and judgment, and eternity,havebeenunspeakablydreadful,insomuchthat'throughfearofdeathhewassubjecttobondage.'

Thisspiritofbondageuntofearistheeffectofthelaw,andtheutmost that the mere law can accomplish: it 'gendereth untobondage;'itawakensfear,andmayoccasiondeepdistress;butithas no capacity or fitness for pacifying the conscience, orensuringthesalvationofasinner.Godispleasedtousethelaw

as an instrument of conviction, turning up, as with aploughshare,thefallowgroundofnature,andtherebypreparingitforthereceptionofthegoodseed;andthispreparatoryworkis of great practical use, and, indeed, of absolute andindispensablenecessity,inordertosavingconversion.Whentheapostle says, therefore, 'Ye have not received the spirit ofbondage again to fear,' his words are to be understood asintimating, not that sinners are now exempt from thispreparatory discipline, or that it is no longer used under theGospel,but thatanotherandbetterspirit is theproper fruitofthe new dispensation under which we have been placed, andought tobe found in theheartof everybeliever. I refer to 'theSpiritofadoption,wherebywecry,Abba,Father.'

2. Thespiritofbondageunto fear,which isproducedby the lawappliedtotheconscience,canonlybeexchangedfor 'theSpiritof adoption' by our believing the Gospel. When the sinner,awakened out of the lethargy of nature, and convinced in hisconscience, or pricked in his heart, begins to inquire. 'WhatmustIdotobesaved?,heisinahopefulstateofpreparationforreceivingtheGospel;andif,undertheteachingoftheSpirit,heis enabled to understand themessage of peacewhichGod hassentfromtheuppersanctuary;ifheistaughttoapprehendthenature of the scheme of grace, the design and object of theSaviour's work, the value and the efficacy of his death as anatonementforsin,theall-sufficiencyofChristasonewhoisabletosaveuntotheveryuttermost,andtherichnessandfreenessofhisgraceasitisexpressedanddeclaredinthefreeanduniversalcalls and invitations of the Gospel; and if, especially, he beenabledtoapplythetruthtohisowncase,soastofeelthattheGospel,whichisgladtidingstoall,isaGospeltohim,andthatJesus,whoistheChristofGod,isaChristtohisownsoul-then,on the instant when he understands and believes the Gospelmessage, and appropriates it to himself, may the spirit ofbondagebedisplacedbythespiritofadoptioninhisheart,andhemay enter at once on the glorious libertywherewith Christmakes his people free. For it is simply by faith, simply by

believing what God speaks to him in the Word, that theconvincedsinnerbecomesaconvertedman;andthereisenoughinChrist'sGospeltoproduceandsustainaspiritofadoptioninhisheart,evenwerehetheverychiefofsinners.Thereasonwhyweremainso longunderthebondageof legal fears is,notthatthe Gospel is inadequate to remove them or insufficient toproduce a spirit of adoption, but because there is either somedefectorerrorinourapprehensionofthetruth,orsomelurkingspiritofunbeliefconcerningit,orsomeremainingunwillingnessto close with it. If we would only believe, we should see thesalvationofGod.IfthemostdisconsolatesinnerwouldonlylookoutofhimselftoChrist,andbeholdhimastheLambofGodthattakethawaythesinof theworld,and,openinghismindto thefullimpressionofthetruth,wouldreceiveitasafaithfulsaying,andworthyofallacceptation,thatChristcameintotheworldtosave sinners; that Christ speaks to him individually in theGospel, and offers him a free salvation, and calls, and invites,andbeseeches,andcommandshimtoacceptof it;thathewhodiedonthecrossisnowonthethrone,aSaviourmightytosave;andthatGodisrevealednolongerastheLawgiver,Judge,andAvenger, but as God in Christ reconciling ('the Lord Godmercifulandgracious,forgivinginiquity,andtransgression,andsin'), oh! then might the most anxious inquirer that eversmartedundertheyokeofbondagepassatonce intoastateofperfect freedom, and exchange all his misgivings, andforebodings, and fears, for peace and joy in believing - thatpeace which passeth all understanding, and that joy which isunspeakableandfullofglory.

ForbyfaithintheGospelhecomesatonceintoanewstateandrelationtoGod.Formerlyhewasachildofdisobedience,achildofwrathevenasothers;nowheis,byadoption,ason;andifason, thenanheir, anheirofGod,anda jointheirwithChrist.This change inhis relation toGod is necessarily antecedent tothewitnessoftheSpiritbywhichit isdeclaredandconfirmed;andit isbecausewearesonsthatGodsendsforththeSpiritofhis Son into our hearts, crying, 'Abba, Father.' And this filial

relationisconstitutedby faith; foron the instant thata sinnerbelieves the Gospel, he is adopted into God's family, andbecomes a partaker of all the privileges of his children. Hiswhole relation to God is changed, so that to him may beaddressed the language of the apostle, "Wherefore thou art nomore a servant, but a son; and if a son, then an heir of GodthroughChrist.'Adoptionisamostpreciousprivilege;itbringsus intoanewandmostendearingrelation toGod; itmakesusthechildrenandtheheirsofhimwhograciouslycondescendstocall himself our Father in heaven; and as it is bestowed, likeeveryotherprivilegeofhisgrace, throughthemediationofhisown Son, it confers an infallible security by making us 'jointheirswithChrist,'heirsnotinourownright,butintherightofhimwhoisGod'sonlybegottenandwell-belovedSon.Andthisprecious privilege, which brings us now under the paternalprotection of God, and gives us a sure interest in all thepromisesoftheGospel,isattainedsimplybybelieving;forthereisenoughinthemessageoftheGospeltowarranteventheverychiefofsinnersindrawingnighuntoGodasaforgivingFather;andassoonasthatmessageisclearlyunderstoodandcordiallybelieved, we may enter at once on the state and condition ofchildren.

ButthischangeinhisrelationtoGodwillbeaccompaniedwithacorrespondingchange inhisviewsandfeelings towards him;hewillnowregardhimashisFather;his statebeingchanged,hisspiritwillbechangedalso;andhewillbeconsciousofanewframe of mind, which is here called 'the spirit of adoption,whereby he cries, Abba, Father.' This childlike disposition canonlybeproducedby the truthas it is inJesus, received in theexerciseofasimplefaith,andappliedwithpowerbytheSpiritofallgrace;andthespiritofadoptionspringsasnaturallyfromthe Spirit's work in applying the Gospel, as the spirit ofbondagefromtheSpirit'sworkinapplyingthelaw.Itbelongsto the office of the Holy Spirit to unfold to the believer theunsearchable riches of Christ, to open up the freeness of hisgrace,andthefullnessofGospelprivilegewhichbelongstohis

people;'for,'saysourLord,'heshallglorifyme:heshallreceiveofmine,andshallshowituntoyou;'-andtheapostle,'Eyehathnot seen,nor earheard,neitherhaveentered into theheartofmanthethingswhichGodhathpreparedforthemthatlovehim;butGodhathrevealedthemuntousbyhisSpirit.''Nowwehavereceived, not the spirit of theworld, but the Spiritwhich is ofGod,thatwemightknowthethingswhicharefreelygiventousofGod.'

The work of the Spirit in applying the Gospel for the comfortand establishment of believers, considered as the children ofGod, consists of two parts, which, although they may beintimatelyconnectedandmutuallyrelatedwitheachother,areneverthelesscapableofbeingdistinguished,andarementionedseparately by the apostle. For two distinct effects of hisoperationarereferredto,whenwereadinthe15thverseof'thespirit of adoption, whereby we cry, Abba, Father;' and in the16th,ofthewitnessoftheSpirit,wherebyheassuresusthatweare the children of God. The one denotes the childlikedisposition which characterizes every true believer; the other,the assurance of their sonship, which is a higher attainmentthan the former, but one that is not always enjoyed, even bythose who manifest much of the spirit of filial reverence,submission,and love.Some latent feelingofhope, somesecrettrustandconfidence, is indeednecessarily implied inthespiritofadoption,bywhich thebelievercries, 'Abba,Father;'andhemay really be drawing near to God with the confidence ofsonship,while, fromsome remainingdarknessordefect inhisfaith, he may shrink from using the strong language ofassurance, and dare not say in somanywords that 'the SpiritbearethwitnesswithhisspiritthatheisachildofGod.'Butifhehas believed the Gospel at all, if he has been enabled tounderstandtheGospelmessage,andtoapplyittohisownsoul,hemusthaveexperiencedagreatandagrowingchangeinallhisviews,andfeelings,anddispositionstowardsGod;hemusthavebeenliberatedinsomemeasurefromthespiritofbondage,andimbuedwiththespiritofadoption;andwhereverthisnewspirit

exists, it is in itself a proof of sonship, and in its growingstrengthandhabitualexercise,itmaylaythefoundationofthatfull assurance of hope which is produced in the mind of abelieverwhen'theSpiritbearethwitnesswithhisspiritthatheisoneofthechildrenofGod.'

That wemay understand the nature of this childlike frame ofmind, and thenewcharacterwhich it imparts to thebeliever'sobedience,itmaybeobserved,

3. That the spirit of adoption implies reverence and godly fear,such as is due to God's infinite and adorable perfections, butexcludesthatslavishdreadandterrorwhichaconvictionofguiltisapt to inspire.Weread inScriptureof twokindsof fear, theoneofwhichbelongs to the spiritofbondage, theother to thespiritofadoption.Theyareusuallydistinguished,inthewritingsofdivines,bythenameoffilialandslavishfear,thelatterbeingthe fearwithwhich a slave regardshis taskmaster, the formerthe fearwithwhich a son regards his father. You can have nodifficulty in distinguishing betwixt the two, or in seeing thatwhiletheone isexcludedbyfaith intheGospel, theothermaybe only deepened and confirmedby it. The fearwhich springsfromaspiritofbondagearisesfromtheterribleapprehensionofGodasanavenger,andisapttoexasperateournaturalenmity,towidenourseparationfromGod,andtoexcitedistrust,dislike,andaversion; and thisunhappy frameofmind it is oneof thegreatobjectsoftheGospeltochange,byremovingthegroundofourapprehensions,andproclaimingamessageofreconciliation.But even where the Gospel message has been so clearlyunderstoodandsosincerelyembracedthatithasdestroyedthespirit of bondage, and brought the soul into the consciousenjoymentofthatlibertywhichbelongstothechildrenofGod,itdoes not remove, on the contrary it deepens, that filial fear,which it becomes us, as children, to cherish towards such abeing as God is, even when he is regarded as our Father inheaven, a fear which properly consists in reverence, andexpresses itself in the language of humble adoration, and

producesacircumspectandwatchfulhabit,suchasisdescribedwhen the apostle says to believers themselves, 'Be not highminded,but fear,'; 'workout yourown salvationwith fear andtrembling;' and 'pass the timeof your sojourninghere in fear.'Thisreverentialfearisnotthefruitofguiltormereconvictionofconscience,norisitconfinedtothebosomsofsinners;itisfeltandcherishedbytheangelsandseraphimofheaven,whentheyveil their feet and their faceswith their wings, and cry one toanother, 'Holy,holy,holy,LordGodofhosts;' itwas feltbyallthesaintsofoldwhowereadmittedtonearconversewithGod,or who witnessed any remarkable manifestation of his divineperfections;asElijah,whenhecoveredhisfacewithhismantle;andMoseswhenhesaid,'Iexceedinglyfearandquake;'andthebeloveddisciple,whenhe'fellathisfeetasdead.'Itisindeedanessentialandpermanentpartoftruereligion,bothonearthandinheaven;foritwillneverceasetobetrue,that'greatfearisdueuntotheLord inthemeetingofhissaints,andthathe is tobehad in reverence of all them that approach him.' The spirit ofadoption, then, although it delivers us from the spirit ofbondage,andtheslavishdreadwhichdevils feel,ofwhomit issaidthat'theybelieveandtremble,'hasnotendencytocherishanunduefamiliaritywithGod,ortorelieveourmindsfromthatsalutary awe and godly fear which is the very beginning ofwisdom. On the contrary, the same Gospel, which releases usfromtheyokeofslavishterror,byrevealingthegraceandmercyofGodtosinners,isfittedtodeepenevenourdeepestthoughtsof the holiness and justice, the truth and themajesty of God,insomuch thatnobeliever can contemplate the cross of Christwithoutfeelingasolemnsenseofaweonhisspirit,andenteringinto themeaningof thePsalmist'swords, 'There is forgivenesswithGod,thathemaybefeared.'

4. Thespiritofadoptionimpliesalivelysenseofgratitude,andaprincipleofsupremelovetoGod,suchasachildfeelstowardsaforgiving and affectionate father; and excludes that sullendiscontent and that resentful opposition which the spirit ofbondageisapttoinspire.Slavishfear,afeararisingmerelyfrom

convictions of conscience and the prospect of judgment,naturallytendstoincreaseouraversiontoGod,andto inflameour natural enmity; and whether it evinces itself in violentopposition, as in the case of Herod, who feared John, andafterwardscasthimintoprison,orindarkanddreadfuldespair,asinthecaseofJudas,whenundertheinfluenceofremorsehewentandhangedhimself,ithasnopowertoattractorreconcilethesinnertohisJudge.But'whatthelawcouldnotdo,inthatitwas weak through the flesh, God sending his own Son in thelikenessofsinful flesh,andforsincondemnedsin intheflesh;that the righteousness of the lawmight be fulfilled in us,whowalk not after the flesh, but after the Spirit.' TheGospel, as amessage of love, is fitted to inspire the sinner with gratitude;andwhereveritexists,faithworksbylove,bylovetoGodforthebenefitswhichhehasconferred,forthecompassionandmercywhichhe has exercised, and for all the adorable perfections ofhis divine nature which he has displayed in the scheme andwork of redemption; and this love, engendered by the gladtidingsof salvation throughChrist,utterly excludes the slavishanxietiesandterrorswhichbelongtothespiritofbondage;for,saystheapostle,'Thereisnofearinlove;butperfectlovecastethoutfear:becausefearhathtorment.Hethatfearethisnotmadeperfectinlove.'But'welovehim,becausehefirstlovedus.'Whocandescribethe feelingsofaconvincedsinnerwhenhe is firstenabledtolookuptoGodasaforgivingFather,andtohear,asitwere, from his own lips, the gracious words, 'Son! be of goodcheer,thysinsareforgiventhee!'Justsuchaswerethefeelingsofthepoorprodigal,when,afterhiswaywardandwearysojournin a strange land, where, professing himself to be free, heinwardlyfelt thathewas the slaveofhisownpassions, and in'thespiritofbondage'preferred,evenwhenhewas inwant, togointoafield,andfillhisbellywiththehuskswhichtheswinedid eat, rather than return to his father's house; yetrememberinghisfather'slove,hisheartrelented,andhesaid,'Iwill go tomy father,' but still in the spirit of bondage added,'Makemeasoneofthyhiredservants'.Hecame,'andwhenhisfathersawhimafaroff,heranandfelluponhisneck,andkissed

him,andsaid,Thismysonwhichwasdead isaliveagain,waslostandisfound;bringoutthefairestrobeforhim,andkillthefatted calf;' oh! just such, if we can conceive them, are thefeelings of a sinner, when the spirit of bondage unto fear isdisplaced by the spirit of adoption, 'whereby he cries, Abba,Father.'

5. Thespiritofadoptionimpliesawarmbrotherlylovetowardsallwho are members of God's family, a new affectioncorresponding to the new relation into which we have beenintroduced, and bearing some proportion to the sacred andendearing ties by which, as Christians, we are connected withoneanother.Thespiritofadoptionpointsdirectly toGod,andconsists insupreme love tohim;but itnecessarily impliesalsolovetothebrethren,for,saystheapostle,'Everyonethatlovethhim that begat, loveth him also that is begotten of him,' -'If amansay,I loveGod,andhatethhisbrother,heisa liar;forhethatlovethnothisbrotherwhomhehathseen,howcanheloveGodwhomhehathnot seen?and this commandmenthavewefrom him, that he who loveth God love his brother also.' Theintimate connection which subsists betwixt the two - I meanbetwixt love to God as our Father, and to one another asbrethren - is abundantly proved by the experience of our ownhearts,aswellasbytheexpresstestimonyoftheWord:forif,onthe one hand,we experience at any season an enlargement ofaffection towardsGod; if we tastemost sweetly, and seemostclearly, that the Lord is gracious, and have much liberty andcomfortincryingtohim,'Abba,Father;'thenalsoshallwefeelacorresponding love toallhispeople,adispositiontoforgiveaswehopetobeforgiven,andadesiretodogooduntoallmenaswe have opportunity, but especially unto them that are of thehousehold of faith. And if, on the other hand, we allow ourspirits at any time tobe ruffledby strife and contention; if, inthe heat of undue excitement, we begin to think or to speakharshlyofoneanother,andallowthesuntogodownuponourwrath; we shall feel in the very hour of prayer how fatal thisunhallowedspirit istocomfortablefellowshipwithGod,howit

fettersour freedomandembittersour feelings;andevenwhenweseektocry,'Abba,Father,'inthespiritofadoption,itinfusesintooursoulsallthediscomfortandanxietyoftheoldspiritofbondage.Hence our Lord's command to his disciples, 'If thoubring thy gift to the altar, and there rememberest that thybrotherhathoughtagainst thee, leave there thygiftbefore thealtar,andgothyway;firstbereconciledtothybrother,andthencomeandofferthygift;'andtheexhortationoftheapostle,'Letall bitterness, and wrath, and anger, and clamour, and evilspeaking,beputawayfromyou,withallmalice;andbeyekindone toanother, tender-hearted, forgiving one another, even asGod, for Christ's sake, hath forgiven you. Be ye, therefore,followersofGod,asdearchildren,andwalkinlove.'

6. Thespiritofadoption impliesadisposition tohold fellowshipandcommunionwithGodasourFather,andwithhischildrenasourbrethreninChrist.

ThespiritofadoptionpromptsthebelievertoholdcommunionwithGod;foritisbythisspiritthathecries,'Abba,Father.'Andasitleadshimtobemuchengagedinprayer,soitgivesanewcharactertohisdevotions;theyarenolongertheexpressionofan anxious and fearful heart, but the outpourings of a spiritconfiding ina father'swisdom, rejoicing ina father's love,andcommittingitselftoafather'scare.Solongashewasunderthespiritofbondage,prayer,insteadofbeingasweetandrefreshingprivilege, was felt to be a task, or used only as a form; hispetitionsweredictated by fearmore than by faith, and he feltrather as a criminal speaking to his judge, or as a slavedeprecatinghismaster'swrath,thanasachildcommuningwithhis father.Butnow, adopted intoGod's family, and reconciledthrough the blood of Christ, he feels a confidence in drawingnear to God, such as a child has in speaking to a wise andaffectionate parent, and which is only the more tender anddeeply rooted in his heart, because he has been a rebelliouschild, and is now forgiven. The very recollection of his sins,whencombinedwithasenseofGod'spardoningmercy,willfill

hisheart to overflowingwith love, and gratitude, and joy; andwhileheisdeeplyhumbled,andreadytoacknowledgethatheis'no more worthy to be called a son,' yet knowing that hisadoption was an act of sovereign grace, and that it wasvouchsafed,notonaccountofhisownrighteousness,butsolelythrough the righteousness ofChrist and the redemption of hiscross, 'he can come boldly to the throne, that he may obtainmercy,andfindgracetohelphimineverytimeofneed.'Andindoingso,heisencouragedbytherelationinwhichGodstandstohimashisFatherinheaven;andbytherecollectionofthosegracious assurances which are founded on this relation in theWord; he remembers the words of Christ himself: 'But thou,when thou prayest, enter into thy closet; and when thou hastshut thy door, pray to thy Father which is in secret; and thyFather,which seeth in secret, shall reward thee openly;' 'YourFatherknowethwhatthingsyehaveneedofbeforeyeaskhim;'and, If ye, being evil, know how to give good gifts unto yourchildren,howmuchmoreshallyourFatherinheavengivegoodthings to them that ask him.' There is a rich fountain ofencouragementtoprayerintheideathatGodisourFather;forit assures us that even ourweakness and infirmities, nay, ourverysinsandshortcomings,maynotexcludeusfromhisnoticeand regard: on the contrary, 'Even as a father pitieth hischildren,sotheLordpitieththemthatfearhim;'andthisishisownpromise:'Iwillsparethem,evenasamansparethhisownsonthatservethhim.'IfsuchbetherelationinwhichwestandtoGod, and such the feelingswithwhich he regards us, then,whenwedrawneartohiminthespiritofadoption,weneednotbe cast down or, discouraged by a sense of our weakness andinfirmities: for just as a father's heart is touched by theweakness of his child, so that the child is nevermore tenderlydealtwiththanwhenheissickandfaint;0andjustasafather'sarm is all themore ready to be stretched forth for his child'ssupport, when, sensible of its own weakness, it clings to himwithfearlestitshouldfall;nay,justasafather'ssympathyandlove are sure tobe called forthwhenanobedient son seeks toservehim,andgrievesthathecannotservehimbetter,andare

nevermoresincerelyordeeplyfeltthanwhen,intheexerciseofawisediscipline,hechastensandrebukesthechildofhislove;just so God, as our Father in heaven, or rather much more,seeingthathisloveisinfiniteandunchangeable,willregardtheweaknessesandwants, the infirmitiesand imperfectionsofhischildren.Forhearhisowngraciouswords,'Canawomanforgethersuckingchild, that sheshouldnothavecompassionon thesonofherwomb?yea,theymayforget,yetwillInotforgetthee.''Is Ephraim my dear son? is he a pleasant child? for since Ispakeagainsthim,Idoearnestlyrememberhimstill:thereforemybowelsare troubled forhim:Iwill surelyhavemercyuponhim,saiththeLord.'WithsuchviewsofGod,andofhisrelationtohimasaFather,thebeliever'scommunionwithhimissweet:hefeelsinprayerverymuchasachilddoeswhenhespeakstoafatherbothable andwilling tohelphim;andhaving libertyofaccessatalltimes,andfrequentoccasion,aswellastherichestencouragement,topourouthisheartandtospreadouthiscasebeforehim,heacquiresagrowingdesireforhisfellowship,andprayercomestobehisconstanthabitandhissweetestprivilege:he is 'careful for nothing, but in every thing by prayer andsupplication, with thanksgiving, hemakes his requests knownunto God; and the very peace of God, which passeth allunderstanding, shall keep his heart and mind through ChristJesus.'

AndjustasthefiliallovewhichhebearstoGodashisFatherisassociated with a fraternal love to all his people, so thecommunionwhichheenjoyswithGodwilleverbeaccompaniedwith thedesire toholdcommunionalsowithall ineveryplacewhobelongtothesamefamily,whoshareinhisprivileges,andpartake of his spirit, and cherish his hopes, as children of thesameFather, and expectants of the same inheritance. It is thecounselofGodtoallhischildren,'Seethatyefallnotoutbytheway,''loveasbrethren,bepitiful,becourteous;'andintokenoftheircommonrelationandtheirmutuallove,Godispleasedtomake them sit down at the same table, and to unite incommemorating the riches of redeeming grace, while, by

partakingofthesacredsymbols,theyprofessthesamefaith,andarefedwiththe'children'sbread.'Itisin'thespiritofadoption'that every communicant should approach the table; not in thespirit of bondage, as if it were a task, or a gloomy anduncomfortable service; but in the spirit of adoption, crying,'Abba,Father:'forthesacredsymbolsrepresentthebrokenbodyand the shed blood of the Saviour, through which we obtainliberty of access, andmay come boldly to the throne of grace;theypointto'thenewandlivingwaywhichhehathconsecratedforusthroughtheveil,thatistosay,hisflesh:'andwhenwearecalledontopartakeofthemtogether,inanactofsolemnsocialworship, we should feel towards each other as brethren, aschildrenof the sameFather, seated around the same table, allsharing more or less in the infirmities and weaknesses whichstillcleavetohischildrenonearth,butsharingalsointhesameprecious privileges, partaking of the same spiritual food, andcherishingthesameeverlastinghopes.

7. ThespiritofadoptionimpliesadispositiontotrustinGodforthe time to come, just as a child confides in thewisdom, andfaithfulness, and care of a wise and affectionate father. If wehavebeendeliveredfromthespiritofbondageuntofear,andifwehavebeenenabled todrawnear toGod, throughChrist, asourreconciledandforgivingFather,thenwehaveamplereasonto cherish an unshaken confidence in his unchangeable love,and to commitour futurewayunto theLord, in the assurancethat 'hewill bring it to pass.' The prospects even of a child ofGod in thisworldmay, indeed,beoftendarkand threatening;thefuturemayseemtotheeyeofsensetoaffordmuchcauseforanxiety and apprehension; and inmusing over it, the believermay sometimes be conscious of many painful misgivings anddarkforebodingsofheart.Evenwhenhehasbeenonthemountofcommunion,andhasbeenreadytoexclaim,'Itisgoodforustobehere,'thethoughtmayhaveoccurredtohimthathemustsoondescendagainintotheworld,tobeharassedoncemorebyitsbusiness,andbesetbyitstemptations,andexposedtoallthedangers,anddifficulties,andtrialswhichmustbehisportionin

the vale of tears; and he may occasionally feel a tendency tocherish the sad apprehension that possibly, after all theprivilegeshehasenjoyedandalltheprofessionshehasmade,hemayfallshortoftherestwhichremainethforthepeopleofGod,andmaymakeshipwreckof faithandofagoodconscience,byyieldingtothoseadverseinfluenceswhichhecannotavoid,andwhichheissounequaltoresistandovercome.Atallevents,hemustlayhisaccountwithmanytrials;andheisperhapsafraidtoface,anddisposedtoshrinkfromthem.Thespiritofbondagewhichis unto fear can giveno relief, and affordno comfort insuchacase;onthecontrary,itiseverreadytobroodoverallthevarieties of possible evil, and to convert future danger intopresent distress, and even to magnify, by its own distortedvision, the difficulties which lie before us: but the spirit ofadoption may give relief; not, indeed, by exempting us fromtrials, still less bymakingus indifferent or insensible to them,butbyenablinganddisposingustocommitourcaseintoGod'shands,incompliancewithhisowndeclaration,'CastthyburdenupontheLord,andheshallsustainthee.'Forjustasalittlechildlookstothewisdom,andconfidesinthecareofanaffectionatefather, and when he ventures out into the world feels all themore secure when he knows that a father's foresight hasarrangedhisplans,anda father's eye is stillwatchingoverhisprogress,justsothebeliever,lookinguptoGodashisFatherinheaven, andknowing that nothing can happen to himwithoutHis permission or appointment, that He is ever present toobserve, and almighty to sustain, and unerring to direct him;andthathehaspledgedhis faithfulwordofpromise,saying, 'Iwillneverleavethee,norforsakethee,''asthydayis,soshallthystrengthbe,' 'my grace is sufficient for thee,' 'Iwill perfectmystrength in weakness,' and 'all things shall work together forgood to them that loveGod'- the believer, I say, is able to saywiththeapostle,inthespiritofchildlikeconfidence,'Thereforemayweboldlysay,TheLord ismyhelper, Iwillnot fear;'andwiththepsalmist,'TheLordismyshepherd,Ishallnotwant.'

8. Thespiritofadoptionimpliesaspiritofcheerfulobedienceand

submissiontoGod'swill,ofobediencetohiswillasitisrevealedin theword,andof submission tohiswill as it isdisplayedbythedispensationsofhisprovidence.

Anobligationtoobedienceisnecessarilyinvolvedintherelationof sonship, and wherever that relation really exists, and isassociatedwiththecorrespondingspiritofadoption,itwillleadto the unreserved, unconditional, and cheerful observance ofeverypartofGod'srevealedwill.For'asonhonourethhisfather,anda servanthismaster: if, then, Ibea father,where isminehonour? and if I be a master, where is my fear? If you haveaught of the spirit of adoption, it will be 'yourmeat and yourdrinktodothewillofyourFatherinheaven;'yourlanguagewillbe, 'Father,notmywill, but thinebedone;' 'OurFatherwhichart in heaven, thywill be done on earth, even as it is done inheaven.' And this being your sincere desire, you will besolicitous,inthefirstinstance,toascertainineverycasewhatisthe will of God, by carefully consulting the law which he haswrittenonthetabletsofyourhearts,andtheclearerlawwhichhe has revealed in the pages of hisWord; andwhen you haveascertained his will, you will obey it at all hazards, sufferingneitherthetemptationsoftheworld,northelustsofyourownhearts,northesophistrybywhichyourpassionswouldbeguileandmisleadyourconscience,noranyconsiderationsofinterestor expediency, to deter or seduce you from following thatstraightpathofdutyinwhichGodcommandsyoutowalk.ForbeingGod's children, the opinions ofmen and the gain of thewholeworldwill be as nothing to you in comparisonwith theslightest intimation of his will. And the spirit of adoption willgiveanewcharactertoyourobedience; itwillbenolongerthereluctantandhalfextortedserviceofaslave,butthewilling,andcheerful,anddevotedhomageofasonsubmittingtohisfather'sguidance, not of constraint, but willingly, and devoted to hisservice because he delights to do him honour. This is thecharacteristicdifferencebetwixtthelegalobedienceoffear,andthe evangelical obedience of love. And just as love is a morekindly and generous principle of action, so the obedience that

flows fromitwillbeatoncemoreunreserved in itsextentandmore cheerful in its nature, pleasant to himwho renders, andacceptable to him to whom it is paid. Such is the obediencewhichGod,asaFather,expectsfromallhischildren;butoh!ifanunreservedandcheerfulcompliancewithhiswillbethetestofsonship, if thespiritofadoptionmust reconcileus toallhiscommands,andengageusinalifeofholyobedience,whatshallwesayofthosewho,bearingtheChristianname,andappearingamongstthechildrenathistable,arenevertheless living inthehabitual neglect or violation of his law; communicants whocome to his table, saying, 'Abba, Father!' and as often as theypray,callhim 'OurFatherwhichart inheaven;'yet,whentheygobacktotheworld,'returnlikeadogtohisvomit,orlikeasowthat is washed to her wallowing in the mire? Are there nonebearing theChristian name among us,who are conscious thattheir practice ill accords with their profession as children ofGod?Ispeaknotoftheinfirmitiesandshortcomingswithwhichevery Christian is chargeable; but of that wilful and habitualopposition, in some respect or other, to God's will, which isutterly inconsistentwith the spirit of filial reverence and love.Can he be a child of God, who, when God commands him tosanctify the Sabbath, profanes it by worldly business or vainamusements; or when God commands him to be sober andtemperate, gives himself to rioting and drunkenness; or whenGod enjoins purity of heart and life, lives in uncleanness andlicentiouspleasure;orwhenGodprescribesthepathofhonourandintegrityprefersthecrookedpathsofdishonestyanddeceit?Itcannotbe:and theywho,presumingon theirGospel liberty,dare to live in the habitual neglect or violation of any part ofGod's will, must bear to be reminded, that if the spirit ofadoptiongivesanewcharactertoourobedience,itisnotintheway of relaxing it or bringing it down to the standard of theworld'sopinionsandhabits,butbyraisingit,andinfusingintoitnewlifeandstrength,andmakingitatoncemorecheerful,moreunreserved, andmore devoted than before; and that if, 'wheretheSpiritof theLord is, there is liberty,' it isnot the libertyofthose who turn the grace of God into licentiousness, or 'who

continue in sin because grace abounds, but the liberty ofmen'who run in the way of his commandments, when God hasenlarged their hearts;' and who feel the force of the apostle'sexhortation,'Brethren,yehavebeencalleduntoliberty;onlyusenot liberty foranoccasion to the flesh;' as 'free, andnotusingyour libertyforacloakofmaliciousness,butas theservantsofGod.'

The spirit of adoption, while it implies a disposition to obeyGod'swillasitisrevealedinhisWord,willmanifestitselfalsointhe way of quiet and resigned submission to his will as it isdisplayed in the dispensations of his providence. Thesedispensationsmayoftenbeafflictive;andtheymayservetotrythe faith and patience of his people, insomuch that they maysometimes be in heaviness throughmanifold temptations. Butthe spirit of adoptionwill lead them to regard all these trials,however numerous and severe andprotracted theymay be, asthedisciplineof aFather'shand; and theywill bow before therod,andkissit,evenwhenitsmitesthem.Knowingthatnothinghappensbychance,andthateverythingintheirlotisordainedbyunerringwisdomandinfinitelove,andwillbeoverruledforGod'sgloryandtheirowngood;andrememberingthegraciouswords, 'Whom the Lord loveth he chasteneth, and scourgethevery son whom he receiveth;' they will not only lay theiraccountwith trials, but feel it to be alike their duty and theirprivilegetoresignthemselvesintotheLord'shands,saying,'ItistheLord,lethimdoasseemethgoodinhissight.'Andwhodoesnotsee that thespiritofadoptiongivesanewcharacter tooursubmission, and imparts a sweetness to our very trials? Thespirit of bondage may produce a sullen and reluctantsubmission,suchasaman.wouldyield to inevitablenecessity,or tooverwhelmingpower;but the spiritofadoption,wherebywe cry 'Abba, Father,' views every trial as a Father'schastisement,andconnectsitwithaFather'slove;andrespondsto the apostle's touching appeal: 'We have had fathers of ourfleshwho corrected us, andwe gave them reverence; shall wenotmuchratherbeinsubjectionuntotheFatherofspirits,and

live?

9. The spirit of adoption is associated with inward peace, andcomfort,andhope;which,althoughtheymaybedisturbedandinterruptedbytheoperationofothercauses,areitsproperandnatural fruit,andwhichspringingup,andgrowingbydegrees,mayissueinthefullassuranceofsonship.Thespiritofadoptionisessentially, in itsownnature,apeacefulandhappyframeofmind. Every thing, within and around, above and beneath,presentandfuture,temporalandeternal,assumesanewaspectwhenwecancallGodourFather.Even thebeautiesofnature,always lovely, acquirea fresh loveliness to theChristian,whenhe can look abroad over its sublime mountains and smilinglandscapes, and say, 'My Father made them all;' and so theevents of providence, the unfoldings of that mighty schemewhich embraces all our interests and hopes, appear in a newlighttothebeliever,whenhecansay,'MyFatherrulesthemall.'

Butmore especially, the vast scheme of grace and redemptionappears ina new light,when, in the spirit of adoption, he canlooktotheAuthorof thatschemeashisFather,onceoffendedbutnowreconciled;andtowhatGodhasalreadydoneforhimas a pledge of what he is still willing to do, an earnest of thefulfilment of all his promises. For 'if God spared not his ownSon,butdeliveredhimuptothedeathforusall;muchmorewillhe,withhim,alsofreelygiveusallthings.''Iampersuadedthatneither death, nor life, nor angels, nor principalities, norpowers,northingspresent,northingstocome,shallbeabletoseparate us from the love of Godwhich is in Christ Jesus ourLord.'

Thespiritofadoption,implying,asitdoes,asenseofGod'slove,and faith in his covenant promises, must necessarily beaccompanied with some measure of hope; and although thathopemaybetooweaktoadmitofourusingthestronglanguageof assurance in regard either to our present state or oureverlastingprospects,itmaybesufficienttosustainandanimate

andencourageusinourChristiancourse.Achildlikedispositionof mind, including trust and resignation, and a contrite andtender spirit,may existwhere, through remaining darkness oroccasional weakness, a believer may be unable to use thatlanguage;butas this filial spirit ismatured, itmaygrowup tothefullassuranceofhope,beinginitselfatonceanevidenceofour sonship, and an earnest of our future inheritance; for theHoly Spirit of promise is itself the earnest of our inheritance,and the first-fruits of the Spirit are a pledge of a gloriousharvest: and this may explain the difference, as well as theconnection which subsists betwixt the spirit of adoption,wherebywecry,'Abba,Father,'andthewitnessoftheSpirit,ofwhichwereadinthesucceedingverse,bywhich'HewitnessethwithourspiritsthatwearethechildrenofGod;andifchildren,thenheirs,heirsofGod,andjointheirswithJesusChrist.'

There are two different classes, whose experience may be thesame in so far as the absence of all sensible comfort isconcerned, but is so different in other respects, that wemustcarefully discriminate betwixt them in offering, as we nowproposetodo,afewobservationsfortheirdirectionandrelief.

Theremaybesomewhoaresensiblethattheyhavenever,atanytime,beenenabledtolooktoGodwithotherfeelingsthanthoseof terror and aversion; that his holy character, and righteouslaw, and awful government have invariably filled them withapprehension and alarm; and that they have obtained relieffrom thesedistressing feelingsonlywhen they succeeded for atime in banishing the thought of God and death and eternityfrom their minds, or in cherishing such conceptions of hisperfectionsandpurposesastheyknewtobeatvariancewiththerevelationofhischaracterandwillintheWord,butwhichwerefelt to be more in accordance with their own wishes, andindispensable to their inward peace. Such persons may beassured, that, as often as their habitual carelessness has beendisturbedbyoccasionalconvictionsofconscience,orawakeningglimpses of the truth, theyhave experiencedwhat ismeantby

theapostlewhenhe speaks of the spirit of bondageunto fear;andiftherebeanywhoarelabouringundertheburdenofguilt,andgroaningunderthebondageoffear,whiletheyaresensibleofnorelief,andevenignorantoftheremedywhichisprovidedforthemintheGospel,Iwouldaffectionatelyremindthemthatthereismuchintheirpresentconditionwhichis fittedaliketosuggestasolemnwarningandtoimpartarichencouragement.There is something unspeakably solemn in the thought thattheseconvictions-thesefearsandmisgivings,ofwhichtheyareconscious-haveallbeenawakenedbyGod'slawappliedtotheirconsciences by the Holy Ghost; and that their presentexperience may be the first-fruit of the Spirit's operation, towhomitbelongs 'to reprove theworldof sin.'Andconsideringtheminthislight,Iwouldsaynothingtoallaytheirconvictions,ortoremovetheirfears,ortorebuketheirmisgivings,asiftheywere either extravagant or unfounded. On the contrary,believingthattheyaretheproperfruitsofthelawwhenappliedtoasinner'sconscience,andthat,sofarfrombeingtoointense,theyfallfarshortofwhattherealstateofthecasewarrantsandrequires,Iwouldseektodeepenevenyourdeepestconvictionsofguilt,andtoimpressyouwiththethoughtthatyourdangerisreallygreater thanyour fears.Butwhilewedarenot offer yourelief from your present bondage, by relaxing the fetters, orlowering the demands, or tampering with the curse of God'srighteousandunchangeablelaw,wecanpointtoawayinwhichyou may exchange your bondage for perfect freedom withoutany violation of God's law, without any disparagement of Hischaracter, without any dishonour to His government, withoutanydenial,eitherofyourownsin,orofHiseternaljustice.Lookfrom theLaw to theGospel, from the curse to the cross, fromSinai,withitsthunderingsandlightnings,toCalvary,wherethelawgiver became the law-fulfiller, and the end of that law forrighteousnesstoeveryonethatbelieveth.Look,evennow,underallyourlegalterrors,toChrist,astheLambofGodthattakethawaythesinsoftheworld;andtoGodinChrist,reconcilingtheworld tohimself, andnot imputinguntomen their trespasses;and on the instant when you apprehend the great truth, that,

justasGod is,andguiltyasyou feelyourselves tobe,Godcanbe, through Christ's propitiation, the just God and yet theSaviour,on that instantyoumaypass froma stateofbondageintothe libertyofachild,and feel thatanewspirit isgiven toyou, even the spirit of adoption, whereby youmay cry, 'Abba,Father.'Andthatyoumaybeencouragedtoavailyourselvesofthisgraciousdeliverance, remember, I beseech you, thatwhilethe calls and invitations of the Gospel are alike universal andfree, so that they belong to sinners as such, and to all sinnerswithoutexception;yet,asifwithaspecialviewtoyourowncase,they are often particularly addressed to such as are labouringunder the spirit of bondage unto fear (not that careless andfearless sinners are excluded, because all are invited, even thewicked and the unrighteous), but to meet the difficulties, andfears,andscruples,ofconvincedandawakenedsinners,theyarementioned as it were by name: - 'Come unto me, all ye thatlabour,andareheavyladen,andIwillgiveyourest';'Ho,everyonethatthirsteth,comeyetothewaters';'Whosoeverisathirst,lethimcome,andtakeofthewateroflifefreely.'

But there isanotherclass, verydifferent from the former,whomay be labouring under a spirit which, if not the same, is yetnearlyakintothespiritofbondageuntofear.Imeanthespiritof heaviness, throughmanifold temptations, towhichmany ofGod's people themselves are subject, and which is oftenassociatedwith,andapttoengenderdoubtsandfearsastotheirsafety, misgivings as to their interest in Christ and theirparticipation in the privileges of sonship. Such persons haveexperienced, in former times, the liberty and enlargement ofheartwhichtheGospelimparts,andhaveknownwhatitistobetranslated out of darkness into God'smarvellous light, and tolookuptoGod,withchildlikeconfidence,asareconciledFather.Butnowtheyarevisitedagainwithaspiritofheaviness,arisingfromasenseofshortcoming,orfromaseasonofdeclension,orfromthewithdrawmentof the light-ofGod'scountenance:andthis spirit of heaviness may, like the spirit of bondage, beaccompanied with many distressing misgivings and fears; so

that, in their present state, theymayhaveno comfort, andnochildlike confidence in looking up to God, and no freedom tosay, 'Abba, Father.' To such I would affectionately say, in thewayofwarning,Yourpresentexperienceisaverysolemncalltosearchandtryyourways;toconsiderwhatmaybetheoccasionofGod'scontroversywithyou;tohumbleyourselvesonaccountof your sins and shortcomings, your neglected privileges, yourabusedmercies,yourbrokenresolutionsandvows;andtomakefull and frankconfessionbeforeGod, just asa child shoulddowhen he has offended an affectionate father. But Iwould alsosay, in the way of encouragement, that you are not to regardyourpresentexperience,darkanddistressingasyoumayfeelittobe,asaffording,ofitself,anyevidencethatyoudonotbelongtothenumberofGod'schildren.Youmaybeapttoimaginethatitwouldnotbethuswithyouifyouhadobtainedtheprivilegeofsonship;butbeassured,notrialhasbefallenyouwhichhasnotbeen common to God's children in all ages of the Church: forPeter speaks of God's children, when he says, that 'now, for aseason, if need be, they are in heaviness through manifoldtemptations;'andwehavetherecordedexamplesofholyDavid,whosaid, 'IrememberedGod,andwastroubled:Icomplained,and my spirit was overwhelmed;' and of Heman: 'Lord, whycastest thouoffmy soul?whyhidest thou thy face fromme? Iamafflictedandready todie frommyyouthup;while I sufferthy terrors, I am distracted;' and of Job: 'The arrows of theAlmighty are within me, the poison whereof drinketh up myspirit;theterrorsoftheLorddosetthemselvesinarrayagainstme;'andofJonah: 'I said, Iamcastoutof thysight,yetwill Ilook again toward thy holy temple;' and of the Lord Jesushimself,whoexclaimedonthecross,inwordswhichbreatheatonce a spirit of heaviness and of childlike faith, 'My God,myGod, why hast thou forsaken me? And finally, in the way ofdirection, Youmust obtain relief from your present distressesandfearsbytheexerciseofthesamesimplefaithbywhichyoufirst entered into peace; you must look out of yourselves toChrist, and, forsaking the law, find refuge in the gospel; youmustrepairanewtothefountainwhichGodhasopenedforsin

and for uncleanness, and cast yourselves on the mercy andfaithfulness of a covenantkeeping God; and be assured, that,soonerorlater-foryoumustwaittheLord'stime-hewhohastakenyouintothewildernesswillspeakcomfortablyuntoyou;the cloud which now intercepts from you the light of hiscountenancewillbedispersed;andyouwillyetgoonyourwayrejoicing,-andcry,inthespiritofadoption,'Abba,Father.'

III.TheWorkoftheSpiritastheSpiritofPrayer

INtheScripturesaspecialoperationoftheSpiritismentioned,bywhichheaidshispeopleintheexerciseofprayer;anditisspokenofasonethatis common to all believers, and permanent through all ages of theChurch. This cheering truth is implied in God's promise of old, 'I willpour upon the house of David, and the inhabitants of Jerusalem, theSpiritofgraceandofsupplications;'anditisimpliedalsointhedeclaredduty of all believers, which is described in the apostle's exhortation,'Praying always with all prayer and supplication in the Spirit.' But themostemphatictestimonyonthesubjectiscontainedinthewordsoftheapostle(Romans8:26), 'Likewise theSpiritalsohelpethour infirmities;forweknownotwhatweshouldprayforasweought;buttheSpirititselfmaketh intercession foruswithgroanings that cannotbeuttered.'ThattheSpiritofGoddoes insomeway 'makeintercessionfor thesaints,' isabundantlyevidentfromthesepassages;butitmaybeusefultoinquire,first,Inwhatsensethisistobeunderstood,orinwhatwaytheSpiritactsasaSpiritofgraceandsupplication;andsecondly,Whatlessons,whetherof warning, direction, or encouragement, may be deduced from thedoctrineofhisagencyinprayer.

1. In explanation of this doctrine, it is not to be understood as

importingthattheHolySpiritmakes intercessionforus inhisownperson,orthathedirectlyaddresseshisprayertotheFatheronourbehalf.Christ,asMediator,prayedforhisdiscipleswhilehewasyeton earth, and he still makes continual intercession for them inheaven,byappearinginthepresenceofGodforthem;buttheHolySpirit is never represented in Scripture as interceding in the sameway,eitherbyofferinguphisownpersonalrequest,orbyappearingforusatthethrone.Hedoesintercede,however,inanotherway,by'dwellinginus'as'theSpiritofgraceandsupplication,'disposingandenablingustoprayforourselves.HeistheSpiritofsupplication,justas he is the Spirit of faith, and repentance, and hope. He is theauthorofthesespiritualgraces,thesourcewhencetheyflow,andbywhich theyarecontinually sustained.Yet theyexist in thebeliever,and are exercised by him, so as to form part of his own personalcharacter;and justso theSpirit issaidtomake intercessionforus,whenhestirsusuptointercedeforourselves,andgivesusgracetodesireandtoaskwhatblessingsweseverallyrequire.Thatthisisthesenseinwhichthedoctrineistobeunderstoodappearsfromseveralexpressions, which imply that, by the Spirit's grace, believers aretaughtandenabledtoofferuptheirownsupplicationsatthethrone;for,firstofall, it isnottheSpiritconsideredasadistinctpersonoftheGodheadthatissaidtointercede,but'theSpiritthatdwellethinyou,' even the Spirit of adoption, whereby we cry, 'Abba, Father'.And, secondly, it is expressly said, that the Spirit helpeth ourinfirmities; forweknownotwhatweshouldpray forasweought-our own prayers being directly referred to, and his interpositiondesignedtoremovethosehindrances,andsupplythosedefectsinus,which would otherwise impair or interrupt our communion withGod: - and thirdly, it is added, that 'hemaketh intercession for uswithgroaningswhichcannotbeuttered;'anexpressionwhichcannotbe applied personally to the Spirit, but is aptly descriptive of thatmoralearnestnessanddeepconcernwhichheawakens inourownhearts; and accordingly it is added, 'He that searcheth the heartsknoweth the mind of the Spirit.' These various expressions aresufficient to show, that, by the intercession of the Spirit,we are tounderstand the earnest supplication and prayer, which we aredisposedandenabled,byhisgrace,toofferupatthethrone.

If any one doubt the necessity of the Spirit's aid in the exercise ofprayer,thereisenoughinthewordsoftheapostletoconvincehimofhiserror;forevenaninspiredman,classinghimselfalongwithotherbelievers,says,'TheSpiritalsohelpethourinfirmities;forWeknownotwhatweshouldprayforasweought.'Thishumblingconfessionofourown infirmity and ignorance, andof our simpledependenceonthegraceandstrengthoftheSpirit,is,indeed,muchatvariancewiththenaturalfeelingsofthehumanheart,whichispronetoself-sufficiencyandpresumptuousconfidenceinitsownunaidedpowers;butthereisreasontofearthatthosewhohaveneverfelttheirneedoftheSpirit'sgraceintheexerciseofprayerhaveeitherneverprayedatall,oriftheyhaveobservedtheoutwardform,arestillstrangerstoits spiritual nature, as the greatest work, the highest and holiestservice of the soul, bywhich it holds communionwithGod, in theexercise of those graces of faith, and love, and hope,which are allinspired and sustained by the Holy Spirit. The careless andpresumptuous sinner, or the cold and formal professor, may beconsciousofnodifficultyinprayerwhichcannotbeovercomebythepower of his own natural faculties: hemay content himself with arepetitionofa formofwords,suchashismemorycaneasilyretainandrecall,andcaringfornofurthercommunionwithGodthanwhatmaybeimpliedintheoccasionalorregularuseofthatform,heisnotsensibleofanyinfirmitysuchascallsfortheaidoftheSpirit.Butnotsuch are the feelings of any true believer, for never is he moresensibleofhisowninfirmity,andofhisabsolutedependenceontheSpirit'sgrace, thanwhenhe seeks, in thehourofprayer, to spreadhiscasebeforetheLord,andtoholdcommunionandfellowshipwithhimashisFatherinheaven.Havingsomeidea,howeverinadequate,of the greatness and majesty of God; and some sense, howeverfeeble,ofthespiritualityofhisservice;knowingthat'GodisaSpirit,and that they thatworship himmustworship him in spirit and intruth;'butconsciousatthesametimeofmuchremainingdarkness,of the corruptions which still cleave to him, and of the manifolddistractions towhichhismind is subject, even in themost solemnexercises,heknowswhatthose'infirmities'areofwhichtheapostlespeaks, and will be ready to join with him in the humbling

confession, 'We know not what things we should pray for as weought.'His own experience teaches him that the spirit of prayer isnotthenaturalandspontaneousproductofhisownheart;thatitwasimplantedthere,andthat itmustbecontinuallysustainedbygracefrom on high; and long after he has been enabled to come withcomforttothethroneofgrace,andtopourouthisheartwithmuchofthepeacewhichaspiritofadoptionimparts,hemaybereminded,bythevariationsofhisownexperience,thathemustbedependent,fromfirsttolast,ontheSpirit'sgraceforallhisearnestnessandallhisenjoymentinprayer.Oh!whatbelieverhasnotoccasionally felthis own utter emptiness, and the barrenness even of this preciousprivilege,when,lefttohimself,heattemptedtopray,whilethespiritofprayerwaswithheld!Youmayhaveretiredatyourusualhourtoyour closets, and fallen upon your knees, and used even youraccustomedwords;butyoufeltthatyouraffectionswerecold,yourdesireslanguid,andyourwholeheartstraitenedandoppressed.Youstrove oncemore to renew your request, andwith greater urgencythanbefore; but in spite of all your efforts your thoughts began towander even in God's immediate presence; and as you rose fromyourknees,youwerereadytoexclaim,'Ohthatitwerewithmeasinmonthspast!Oh, thatIknewwhereImight findhim!thatImightcomeeventohisseat!Iwouldordermycausebeforehim,andfillmymouthwitharguments.'Onsuchoccasionsyoucomplainofunbelief,of a wandering mind, of a hard and insensible heart; and thesecomplaintsarefrequentlyheardamongstGod'speople,forIbelievethatheoftenvisitsthemwithsuchexperiencesfortheverypurposeof impressing them with a humbling sense of their own infirmity,andremindingthemoftheirdependenceon theSpirit for therightuseandenjoymentofallthemeansofgrace.

The grace of the Holy Ghost, then, is indispensable, if we wouldmaintain the spirit and enjoy the exercise of prayer; but we mustever remember, that in this, as in every other part of hiswork, heactsbytheuseofmeans,andinawaythatiswiselyadaptedtotherationalandmoralnaturewithwhichweareendowed.Heactsuponus, not as mere machines, but as moral agents; and by variousconsiderations and motives, he teaches and disposes us to pray.

Every part of his work as the Spirit of grace has a tendency toprepare us for this exercise; for whether he act as a reprover,convincingusofsin,-orasasanctifier,subduingourcorruptions,orasacomforter,givinguspeaceandjoyinbelieving,orasateacher,enlargingourviewsofdivinetruth,andconfirmingourfaithinit,allthe operations of his grace are subservientmore or less directly totheexerciseofprayer.ButthatwemayhaveaclearanddistinctideaoftheSpirit'sagencyas'theSpiritofgraceandsupplication,'itmaybeobservedmoreparticularly,that—

2. He enables us for prayer, by disclosing to us our necessities andwants, our sins and shortcomings, so as to impressuswith a deepsenseofourabsolutedependenceonGod.Thisisintimatedwhenitissaid,'TheSpiritalsohelpethourinfirmities;forweknownotwhatweshouldpayforasweought.'Self-ignoranceisagreathindrancetoferventprayer.Wearenotdulysensibleofourwants,andhencewehaveno earnest desire for those supplies of grace,whichwe reallyneed:weareapttosaywiththeLaodiceans,'Iamrichandincreasedwith goods, and have need of nothing;' not knowing that 'we arewretched,andmiserable,andpoor,andblind,andnaked.'

Our prayers have respect either to our temporal or our spiritualwants, or with reference to both we need the enlightening anddirecting grace of the Spirit. In respect to our temporal wants, itmight seem that we could have little difficulty in understandingthem,andinprayingforwhatthingsweneed;butIapprehendeveryexperiencedbelieverwillbereadytoacknowledgehis ignoranceonthis subject, and to confess that he often knows not what is reallygood for him. Every condition of life has its peculiar snares, andtemptations, and trials; and one of themost precious fruits of theSpirit isadisposition to resignourselves to thewill ofGod, and toprayfortemporalblessingsonlyinsofarastheymaybeconsistentwith, or conducive to, our spiritual welfare. This resigned andspiritualframeofmindisbeautifullyexpressedintheprayerofAgur:'Givemeneither povertynor riches: feedmewith food convenientforme:lestIbefull,anddenythee,andsay,WhoistheLord?orlestIbepoor,andsteal,andtakethenameofmyGodinvain.'Thisisso

farfrombeingthenaturaldispositionofourhearts,thattheapostlerepresents the very opposite spirit as prevailing among professingChristians, andbreathing in their veryprayers: 'Ye ask and receivenot,becauseyeaskamiss,thatyemayconsumeitonyourlusts.'

Inreference,again, toour spiritualwants,weareoften lamentablyignorant of their nature and extent; and theywho have paidmostattentiontothestateoftheirheartswillbethefirsttofeelhowmuchtheyneedthegraceoftheSpirittodirectthemtoadiscoveryoftheirsins.ThusDavidexclaims, 'Whocanunderstandhiserrors?cleansethoumefromsecretfaults;''Searchme,0God,andknowmyheart:tryme,andknowmythoughts:andseeiftherebeanywickedwayinme,andleadmeinthewayeverlasting.'Nothingismorenecessarytoprayerthantoknowthe'plagueofourhearts.'

3. TheHolySpirit,besidesdisclosingtousourwants,ourweaknesses,and our sins,makes known the rich provision of all needful gracewhichistreasuredupinChrist;andthisisasusefulforourdirectionand encouragement as the discovery of our necessities is forawakeningourdesires,since it is, inagreatmeasure,owing toourignoranceorunbelief in regard to the richprovisionof theGospel,thatwe 'knownotwhatwe shouldpray for asweought.'TheHolySpiritmakesknowntothebeliever, inall theirfullnessandvariety,theinestimableblessingsofredemption;for'hetakesofthethingsofChrist,andshowsthemuntous;'andhe issentthatwemay 'knowthethingswhicharefreelygiventousofGod.'

AcleardiscoveryoftherichandgloriousprivilegeswhichChristhaspurchasedforhispeople,isatonceameansofdirectionandasourceof encouragement in prayer: when they are placed before us in alltheir variety and extent, we feel how much we need them, howsuitable theyare toourrealwants,andhowinfinitelypreciousanddesirable in themselves. Pardon, repentance, holiness, peace ofconscience,eternallife-whentheseandsimilarblessingsarevividlyconceivedofashavingbeenpurchasedbytheSaviourforhispeople,andoffered toallwithout exception in theGospel,we seewhatweshould pray for; and we feel also that we have a free right and

warrant topray for them, infinitelygreatandprecious though theybe.IgnoranceofthegraciousprovisionsoftheGospel,oradimandindistinctapprehension,eitherofthenatureoftheseblessings,orofthemethodbywhich theywereprovided,orof the termsonwhichtheyareoffered,isagreathindrancetoprayer;butprayerbecomesfreeandlively inproportionaswearetaughtbytheSpirit toknowthe things which are freely given to us of God.' These are greatblessings,andwhenweprayforthemwemaywellfeelthatwemakeagreatrequestofGod;butwhenweknowthattheyarealltreasuredup for us in the fullness that is in Christ, and that they are freelytenderedtousintheGospel,'wecomeboldlytothethroneofgrace,thatwemay obtainmercy, and find grace to help in every time ofneed.'

4. The Holy Spirit assists us in prayer, by working in us suchdispositions and desires as make us to seek for those supplies ofgrace which we need, with earnest, importunate, and perseveringsupplication:'Asthehartpantethafterthewaterbrooks,sopantethmysoulafter thee,0God.Mysoul thirsteth forGod, for the livingGodwhenshallIcomeandappearbeforeGod?

Naturallywe have no such disposition or desire. The carnalmind,whichisenmityagainstGod,isnaturallyaversefromthosespiritualblessingsofwhichitstandsinneed.True,itisdesirousofexemptionfrompainandpunishmentanddanger;butwhatever is spiritual isobnoxious to its taste, insomuch that were an unrenewed mindsupposed(ifwemaysupposeacasewhichisneverrealizedinactualexperience)tobesensible,ontheonehand,ofitssinandmiseryanddanger, and enabled to perceive, on the other, the number andvariety of the blessingswhich have been purchased and offered byChrist; it would, if left to follow its own inclination without therestrainingandrenewinggraceof theSpirit, refuse toacceptGod'sgreatsalvation!

Theawakeningof spiritual desire in theheart is theworkofGod'sSpirit; and that desiremust be kept alive byhis continued agency:'Blessedaretheythathungerandthirstafterrighteousness;forthey

shallbefilled.'Thisnewdispositionordesiremakesprayernatural,easy, and delightful to the people of God. Just as a natural manhungersandthirstsforfoodanddrink,sotherenewedmanhungersand thirsts after righteousness. He has a new spiritual appetite,whichnaturallyandspontaneouslyseeksitsproperspiritualaliment.And hence those commands and observances, which are a burdenand bondage to mere formalists, are an easy yoke to every livingChristian.

5. TheHolySpirithelpsusinprayerbystrengtheningandexcitingintolivelyexercisethosespiritualgraces,whichareessentiallyimpliedincommunion with God. Prayer properly consists in the exercise ofthesegracesitisnotthemereutteranceofwords,norisiteventhemereexpressionofnaturalfeeling;itisanexerciseofrepentance,offaith, of love, of trust and delight in God; of repentance, which isexpressedinthelanguageofconfession;offaith,forhethatcomethtoGodmustbelieve thathe is therewarderof themthat 'diligentlyseekhim;'of love,forwecallhim 'Abba,Father,' 'ourFatherwhichartinheaven;'oftrust,forwecommitourcaseintohishands;andofdelight, for thepromise is, 'Delight thyself in theLord, andhewillgive thee the desires of thine heart.' These graces are not onlypresupposedorimpliedinprayer,butprayerproperlyconsistsinthelively exercise of them, insomuch, that where these graces areawanting, there isnoprayer,whateverformsmaybeobserved,andwhateverwordsemployed.Nowletitberemembered,thatallthesegracesarethefruitsoftheSpirit,thattheyareatfirstimplanted,andmust ever afterwards be nourished, by the Spirit, and you willperceive at once how the Spirit may assist us in prayer simply bystrengthening and exciting into lively exercise all the graciousaffectionsofthesoul.Bythismeanshegivesusfreedomandcomfortinprayer:forwherethesegracesareabsent,prayerisamereform;where they are weak, prayer is cold and languid; but where theyabound,prayeristhesoul'scommunionwithGod.

6. TheSpiritaidsusinthisexercise,byhelpingourinfirmities,whenheeither removes the hindrances to prayer, or stirs us up to watchagainstthem,andtoriseabovethem.

Therearemanyhindrancestoprayer,someofthemexternal,arisingfromthebody,ortheworld,othersoftheminternal,arisingfromthestate of our own hearts. Of the latter, I may mention ignorance,unbelief, indifference, despondency, and such like; which areremovedby theHolySpirit, ashe is theenlightener, the sanctifier,and the comforter of God's people: and of the former, bodilyinfirmities,thecaresandbusinessoflife,thedissipatinginfluenceofsociety,andsuchlike,fromwhichtheSpiritpromisesnoexemptionto any of his people, butwhich he strengthens them to resist, andenables them to overcome. But if we would overcome thesehindrances toprayer,wemustavail ourselvesof thosehelpswhichtheSpirit ofGodhasprovided forus, remembering thatheacts intheuseofordinarymeans,andthathisgrace is tobesought inthewayofduty.

7. Many lessons might be deduced from the doctrine of the Spirit'sagencyas 'theSpirit of grace and supplication,' applicable alike forourwarning,ourdirection,andourencouragementinprayer.

Welearnfromitthatprayerisaverysolemnexercise,anexerciseinwhichwenotonlyholddirectconversewithGodwhomweaddress,butinwhichGodalsoholdsconversewithusbytheoperationofhisSpirit in our hearts; and as this reflection is fitted to rebuke andhumble us on account of the carelessness with which we have toooftenapproachedhis throne, so it shouldwarnusagainst theguiltanddangerofcallingonhisnamewithoutsomesuitablefeelingsofreverenceandgodlyfear.

We learn from it that prayer is an exercise far beyond our naturalpower, and demands the exercise of graces which can only beimparted by the Spirit of God; and this reflection, again, shoulddirectustolooktotheSpiritofallgrace,andtoimplorehisaid,asoftenaswecometothethrone.

We learn from it thatGodhasmade themost ample provision forourbeingrestoredtohiscommunionandfellowship:fornotonlyis

herevealedasthehearerandtheanswererofprayer,sittingonthethrone of grace, andwaiting to be gracious; and not only is Christrevealedasouradvocateandintercessor,standingbesidethethrone,andreadytopresentourrequests,perfumedwiththeincenseofhisownmerits;butlest,whenalloutwardimpedimentswereremoved,theremightstillremainsomehindranceinourownhearts,theHolySpirit isalsorevealedas 'theSpiritofgraceandsupplication,' 'whointercedeth for thesaints according to thewill ofGod'; andas thisprecious truth should encourage us to ask his grace to help ourinfirmities,soshould it inspire thehopeofananswer inpeace; forevery prayer that is prompted by the Spirit is a pledge of its ownfulfilment,seeingthat 'Godwhosearcheththeheartsknowethwhatis the mind of the Spirit, because he maketh intercession for thesaintsaccordingtothewillofGod.'Andalthoughweshouldfeelasifwewereata lossforwordstoexpressourdesirestoGod,eventhisshouldnotdiscourageus;thedesireoftheheartisprayer,althoughitshouldfindnofitutterance;forMoses'heartspakeonly,whenGodsaid, 'Wherefore criest thou unto me;' and Hannah's, when 'shespakeinherheart;'herlipsmoved,buthervoicewasnotheard,yetwithoutwords 'she poured out her heart before the Lord;' and thevery want of suitable expressionsmay only show that the Spirit ismakingintercessionforus'withgroaningsthatcannotbeuttered.'

But while we are warned, and directed, and encouraged by thisprecious truth, we must habitually bear in mind that the Spirit'sgrace is to be sought in the path of duty; that his influence is notdesignedtosupersedebut tostimulateour industry; and that ifwewould overcome the hindrances which prevent or mar ourcommunionwithGod,wemustdiligentlyavailourselvesofthehelpswhich he has provided for our use. Where prayer is prevented orabridgedbyanynecessarycause,andespeciallybybodily infirmity,thewordsofChristhimselfshowthathewillmakeeveryreasonableallowance forourweakness: foron thatmemorablenight,whenhewas in an agony in the garden, and when his soul was exceedingsorrowful,evenuntodeath,andhissweatwasasitweregreatdropsofbloodfallingtotheground,hisdisciples,whomhecommandedtowatch, began to sleep; he gently rebuked them, saying, 'What!

couldest thounotwatchonehour?andexhorted them, 'Watchandpray, lest ye enter into temptation;' yetno soonerwas thewarninguttered, than he himself suggested their excuse, 'The spirit truly iswilling, but the flesh is weak.' But there are other hindrances toprayer, for which no such allowance can be made, and which wemust watch against and overcome in the use of every appointedmeans, if we would expect the blessing of the Spirit. Our bodilyinfirmities themselves, when they proceed, as they often do, fromsloth and self-indulgence, and from the fulness of a pamperedappetite, are reasons for deep self-humiliation,when theymar ourcommunionwithGod;andweshouldwatchuntoprayer,andevenfast,ifneedbe,rememberingtheapostle'swords, 'Ikeepundermybody, and bring it into subjection, lest by any means, havingpreachedtheGospeltoothers,Ishouldmyselfbecastaway.'Andinlikemanner,thenecessarybusinessoflifemustbeattendedto;buttheabsorbingcares,' the idleamusements, themerevanitiesof theworld,which so often abridge the time and destroy the comfort ofprayer,shouldbewatchfullyguardedagainst,andsteadilyresisted,ifwewouldenjoythecommunionof theSpirit inourfellowshipwithGod.

IV.TheWorkoftheSpiritastheComforter

OURblessedLordintimatedtohisdisciplesbeforehisdeparture,thathewouldnotleavethemdesolate,ororphans,butwouldsendthemtheHolySpirit,thathemightabidewiththemforever;andhespakeoftheSpiritasaParaclete(anexpressionwhichhasbeentranslatedinourversion-acomforter, but which admits of being rendered - an advocate, ormonitor),whoseoffice itshouldbetopleadthecauseandtosecurethewelfareofhispeopleinvariousways,byhelpingtheirinfirmities,guidingthem into all truth, strengthening them against the assaults of

temptation,sustainingthemunderthepressureoftrial,andaidingthemin the exercise of prayer. It is the less necessary to dwell on themeremeaningof thatexpression,becauseunquestionably inotherplaces theSpirit isrepresentedasexecuting theofficeofacomforter;aswhen theapostle says, 'Now the God of hope fill you with all peace and joy inbelieving, that yemay abound in hope through the power of the HolyGhost.' (Romans 15:13). The peace and joy, and hope, which are herementioned,are theconstituentelementsof thatcomfortwhichGodhasprovided for his people; and elsewhere they are severally described asbeingofinestimablevalue,fruitsalikesweetandpreciousoftherichesofhisgrace:forthispeaceiscalled'theverypeaceofGod,whichpassethallunderstanding;' and this joy is said tobe 'a joyunspeakable and full ofglory;'andthishopeis'aliving,alivelyhope,ananchortothesoulbothsureandsteadfast,enteringintothatwhichiswithintheveil.'

Itmaybeusefultodirectyourthoughtstothesourceofthiscomfort; tothemethodinwhichitisbestowed;tothevariousdegreesinwhichitmaybe enjoyed; and to thedutywhich is implied in the apostle's prayer, ofseeking'tobefilledwithallpeaceandjoyinbelieving,andtoaboundinhope.'

1. With reference to the source of this comfort, it is important toremark, that the peace and joy and hope in which it consists areseverally ascribed in Scripture to each of the three persons in theGodhead,andrepresentedasflowingtousoutofthevariousofficeswhichtheyexecuteunderthecovenantofredemption.Godhimselfisthe author of this comfort, the in exhaustible fountain of hisgoodness being the sourcewhence it proceeds; but it is not as theGodofnatureandprovidence,theCreator,Preserver,andGovernorof the world; it is as the God of grace and redemption, that heimpartsittohispeople.ItistoGodinhiscovenantrelationasGodin Christ - the Reconciler and the Saviour of the guilty, that theapostle refers,whenhe speaksofhim as 'theGod of hope,' and as'the God of patience and consolation;' and more expressly still inanotherplace,wherehesays,'BlessedbeGod,eventheFatherofourLordJesusChrist,theFatherofmerciesandtheGodofallcomfort;who comforteth us in all our tribulation, that we may be able to

comfortthemwhichareinanytroublebythecomfortwherewithweourselvesarecomfortedofGod.'AsGodistheauthorofthiscomfort,soitcomestousinandthroughChrist,astheMediatorofthenewcovenant.Hewas sent 'to preachpeace to them thatwere afar off,andtothemthatwerenear.'He ishimself 'ourpeace,'ashe is 'thepropitiationforoursins;'for'beingjustifiedbyfaith,wehavepeacewith God through our Lord Jesus Christ; by whom also we haveaccessbyfaithintothisgracewhereinwestand,andrejoiceinhopeof thegloryofGod.'Christ is 'thePrinceofpeace,'andhisWord isthe 'gospel of peace;' and he was sent at once to procure and toproclaim that reconciliation onwhich our peace and joy and hopedepend:'Hehathanointedmetopreachgoodtidingstothemeek;hehath sent me to bind up the broken-hearted,' 'to comfort all thatmourn;toappointuntothemthatmourninZion,togiveuntothembeauty for ashes, the oil of joy for mourning, and the garment ofpraiseforthespiritofheaviness.'And,accordingly,boththeFatherand the Son are conjoined in the apostle's prayer: 'Now our LordJesusChristhimself,andGod,evenourFather,whichhathlovedus,andgivenuseverlasting consolationandgoodhope through grace,comfortyourheartsandstablishyouineverygoodwordandwork.'But this comfort, flowing from God himself as its source, andthroughChrist theMediatorof thenewcovenantas thechannelbywhich it is conveyed tous, is applied toourhearts by thegraciousagencyandinwardoperationoftheHolySpirit.TheapostlepraysfortheRomanconvertsthattheymightbe'filledwithallpeaceandjoyin believing, and abound in hope through the power of the HolyGhost;' andof theprimitivebelieverswe read, that they 'walked inthefearoftheLord,andinthecomfortoftheHolyGhost.'

TheSpirit's loveasaComforter ismanifested invariousways.For,first,ItwastheSpiritwithwhichChristhimselfwasanointed,andbywhich he was qualified, in respect of his human nature, for theexecutionofhisgreatdesign:'TheSpiritoftheLordGodisuponme,forhehathanointedmetopreach;' secondly, Itwas theSpiritwhodictated the whole of that message of grace and mercy which iscontained in the gospel, for 'holy men of God spake as they weremovedbytheHolyGhost;'andtohim,therefore,istobegratefully

ascribedeveryconsolationwhichtheGospelimparts,andeveryhopewhichitinspires;-andthirdly,ItistheSpiritwho,byhiscontinuedagency in the Church, and his internal operation on the minds ofbelievers,enablesthemtounderstandthegraciousinport,andtofeelthe blessed influence of the gospel; so that they are 'filledwith allpeaceandjoyinbelieving,andaboundinhopethroughthepoweroftheHolyGhost.'

Suchistheview,whichisgiveninScriptureofthesourceororiginofthecomfortthatisherespokenof;itisascribedtoeachofthethreepersonsoftheGodhead,andrepresentedasflowingtousoutofthevariousofficeswhich they fulfil under the covenant of redemption.And,bythisview,tworeflectionsaresuggested,whichmaybebrieflynoticed.Thefirstis,HowgraciousandlovelyistheaspectinwhichGod's character is presented, when each person in the Godhead isdeclaredtobesomuchinterested,notonlyinthesafety,butinthecomfortandhappinessofhispeople:andthesecondis,Howsweetand comfortable is the dispensation under which we are placed,seeingthatitisalikefittedanddesignedtofilluswithallpeaceandjoyinbelieving,sothatwemayaboundinhopethroughthepoweroftheSpiritofGod.If, then, theFatherbetheveryGodofpeace, theFatherofmercies,andtheGodofallcomfort;andifhisbelovedSonbethePrinceofpeace;and if theHolySpiritbe theComforter, theSpiritofallgraceandconsolation;andiftheGospelbeindeed,asitsverynameimports,gladtidingsofgreatjoy:itfollows,thathoweverfromtheoperationofothercauses,suchastheremainingdarknessoftheirunderstandings,ortheunsubduedcorruptionoftheirhearts,ortheweaknessoftheirfaith,orthestrengthoftheirtemptations,orthenumberandweightof their trials,God'speoplemaysometimeshave their peace disturbed, yet, in its native tendency and propereffect, the Gospel is fitted to produce and sustain 'a peace whichpassethallunderstanding,'and 'a joywhichisunspeakableandfullof glory.' And if any of his people are 'for a season in heavinessthroughmanifoldtemptations,' 'walkingindarkness,andhavingnolight,'theymayrestassuredthattheirwantofpresentcomfortarisesfromnodefectinChrist'sGospel,andstilllessfromanyindifferencetotheirrealwelfareonthepartofGod;'onthecontrary,Godis'the

comforterofthosewhoarecastdown;'anditisonly'ifneedbe,'andwitherviewtotheirultimategood,thathesubjectsthemforaseasonto this sorediscipline, taking them,as itwere, fora little time intothewilderness,thathemaytherespeakcomfortablyuntothem.

2. Having seen thatGod inChrist is the inexhaustible source of thatcomfortwhichisimpartedtohispeoplebytheagencyoftheSpirit,itwill be of considerable practical importance to consider themeansand method by which the Holy Spirit fulfils this precious andendearingpartofhiswork.

It were a dangerous error to suppose that the Spirit comforts hispeople,byinfusingpeaceandjoyandhopeintotheirheartswithouttheuseof theordinarymeansofgrace,or separateandapart fromhisotherfruitsandoperationsastheirteacherandsanctifier.Heactsinthis,asineveryotherpartofhiswork,inawaythatisconsistentwith the laws, and adapted to thenecessities, of ourmoral nature.And his work is not divided; its various parts may be distinctlyconsidered, but they never exist separately from each other; theyconstituteonegrandworkbywhichourhappiness is securedwhileourholinessisadvanced.

TheSpiritcomfortshispeoplebymeansofthetruthrevealedinhisWord,enablingthemtounderstanditsimport,tofeelitspower,andespeciallytoapplyit,intheexerciseofanappropriatingfaith,tothecaseoftheirownsouls.ThattheGospel,orthetruthcontainedintheGospel, is the instrumentalmeansbywhich theSpirit comfortshispeople,appearsfromtheapostle'sprayerabovequoted,forhepraysthat theymight be 'filled with all peace and joy in believing;' andfrom his language in another place, 'For whatsoever things werewritten aforetime were written for our learning, that we throughpatienceandcomfortoftheScripturesmighthavehope.'David,too,refersto the samemeansof consolation,whenhe says, 'This ismycomfortinmineaffliction;forthyWordhathquickenedme.'

He begins to impart this comfort at the very time of a sinner'sconversion; fornosinner isconverteduntilhe issofarenlightened

in the knowledge of Christ as a Saviour, and persuaded of thecertainty and freeness of the Gospel, as to feel that he may, as asinner,guiltyandhelplessasheisinhimself,venture,onascripturalwarrant,toputhisownpersonaltrustinChrist,andtodrawneartoGodthroughhim,inthehumblehopethat'whosoevercomethshallin nowise be cast out;' and there is enough in these, the simplestelementsofGospeltruth,toimpartimmediatereliefandcomforttothe sinner's heart, insomuch that, like the Ethiopian treasurer, hemayfromthathour'goonhiswayrejoicing.'FortheGospelofChristisreallyaGospel-goodnews,gladtidingsofgreatjoy,addressedasitis,nottotheinnocent,buttotheguilty,andaffording,asitdoes,toeverymanthatisasinner,andjustbecauseheisasinner,adivinewarrant toreturnunto theLord, in theassurance thathewillhavemercyuponhim,eventoourGod,whowillabundantlypardon.Butwhile, from thebeginningofhisChristian course, thebelievermaytaste and see that the Lord is gracious, and may experience thatmeasureofpeaceand joyandhopewhich the simplestelementsofdivinetruth,whenrightlyapprehendedandreallybelieved,arefittedtoinspire,hiscomfort, likeeveryotherfruitoftheSpirit,admitsofgrowthand increase, and is advanced in proportion as he acquireslargerandclearerviewsof thetruthas it is inJesus.Thebeliever'scomfort isoften, for a time,weak and fluctuating, just because hisviews of divine truth are dim and indistinct; but as these become,undertheteachingoftheSpirit,moreclearandcomprehensive,hiscomfortalsobecomesmoresettledandstable.Everynewviewwhichheobtainsof thecharacterofGod,as it isdisplayed inthecrossofChrist; every new proof of his wisdom and justice and love in theworkofredemption,andespecially inhisdealingstowardshisownsoul; every fresh experience of the power of God's truth, mustincrease that comfort, which even his first faint glimpse of thesethingsimpartedtohisheart;andit isinthisway,andespeciallybyenlightening him more fully in the knowledge of Christ, that theSpiritcomfortshispeople,aswelearnfromthatremarkableprayeroftheapostle:'ForthiscauseIbowmykneesuntotheFatherofourLordJesusChrist,ofwhomthewholefamilyinheavenandearthisnamed,thathewouldgrantyou,accordingtotherichesofhisglory,to be strengthenedwithmight by his Spirit in the innerman; that

Christmaydwell in yourheartsby faith; that ye,being rootedandgroundedinlove,maybeabletocomprehendwithallsaintswhatisthebreadth,andlength,anddepth,andheight;andtoknowtheloveofChrist,whichpassethknowledge, thatyemightbe filledwithallthefullnessofGod.'Markhere

a) That even true converts, genuine believers in Christ, are as yetcomparativelyignorantoftheboundlessloveofChrist.

b) That theymust be strengthenedwithmight by the Spirit in theinnerman,inordertoformanysuitableconceptionofit.

c)ThataknowledgeofChrist'sloveisslowlyandgraduallyacquiredin the course of Christian experience; for Christmust dwell in ourheartsbyfaith,andwemustberootedandgroundedinlove,inordertocomprehendit.

d)That,afterall,theynevercanexhaustasubject,whichisinitselfinexhaustible: it has a height and a depth in it 'which passethknowledge.'And,

e)ToknowChrist's love,as theSpiritonlycanmakeusknow it, isthemeansofacomfortasfullasitissweet:itisto'befilledwithallthefullnessofGod.'InthismannertheSpiritcomfortshispeople,bydisclosingtothemthefullnessthatisinChrist,andthefreenesswithwhich his privileges are bestowed; for 'we have received,' says theapostle, 'not the spirit of theworld,but theSpiritwhich isofGod;thatwemightknowthethingswhicharefreelygiventousofGod.'

It is of great practical importance to remember that all genuineevangelicalcomforthasitsgroundandwarrantintherevealedtruthof God; for then it is not delusive and groundless, like the falsesecurityofthosewhosay,'Peace,peace,whilethereisnopeace,'butitisstable,andsound,andpermanent,inproportiontothestrengthofthegroundonwhichitrests.

Again, the Holy Spirit provides for the comfort of his people by

sanctifyingthem.WereadoftwokindsofrestwhichChristproposestousintheGospel;andthesetwoarenotonlyinseparablyconjoinedinScripture,butwillbe found, inexperience, tobevery intimatelyconnected.The first is the restoff justificationorpardon,ofwhichChrist speaks when, addressing the guilty sinner laden with theburdenofhissins,hesays,'Comeuntome,allyethatlabourandareheavyladen,andIwillgiveyourest;'Hewilltaketheburdenofguiltaway; He will abundantly pardon. But the second is the rest ofsanctification, 'Takemy yoke upon you, and learn ofme; for I ammeekandlowlyinheart;andyeshallfindrestuntoyoursouls.Formyyokeiseasy,andmyburdenislight.'

Thiscomfortarisesfromthesubjugationofourunholypassions,andthe substitution in their room of the gracious fruits of the Spirit;which are essentially, in their own nature, as peaceful as they arelovely,andnotonlyconducivetoourhappiness,but itsconstituentelements. It is only necessary to enumerate them, and to contrastthemwiththeiropposites,toseethatintheirownnature,andapartfromallarbitraryrewardsorpunishments, theyareessentiallyandinherentlyblissful.Markthecontrast,as it isdrawnbytheapostle:'The works of the flesh are manifest, which are these: Adultery,fornication,uncleanness,lasciviousness,idolatry,witchcraft,hatred,variance, emulations, wrath, strife, seditions, heresies, envyings,murders,drunkenness,revellings,andsuchlike.''ButthefruitoftheSpirit is love, joy,peace, long-suffering,gentleness,goodness, faith,meekness, temperance: against such there isno law.And they thatareChrist'shavecrucifiedthefleshwiththeaffectionsandlusts.'Themereenumerationoftheseoppositequalitiesofcharactershouldbesufficient to convinceyou that thegracesof theSpirit are fitted, intheirownnature,toministertoyourcomfort;andwehavetheLord'sown assurance that every beatitude stands connected with one orotherof thesegraces,whenhe says, 'Blessedare thepoor in spirit:fortheirsisthekingdomofheaven.Blessedaretheythatmourn:fortheyshallbecomforted.Blessedarethemeek:fortheyshallinheritthe earth. Blessed are they, which do hunger, and thirst afterrighteousness: for they shall be filled.Blessed are themerciful: fortheyshallobtainmercy.Blessedarethepureinheart:fortheyshall

seeGod.'

The Spirit comforts us, then, by carrying on the great work ofsanctification;butitisnopartofhisofficetocomfortus'inoursins;'anditisstilltrue,asiteverwas,thatthewickedareasaragingsea,when it cannot rest; for 'there is no peace, saith my God, to thewicked.'

Again, the Spirit comforts his people by disclosing to them, andenabling them to discern such marks and evidences of a work ofgraceintheirhearts,asmayaffordacomfortableassuranceoftheirsonship,andawakenacheeringhopeoffutureglory.'TheSpirititselfbearethwitnesswithourspiritsthatwearethechildrenofGod;andif children, then heirs, heirs of God, and joint heirs with Christ.'Here,too,theSpiritactsasourcomforter,notbymakingknownourelectionwithanaudiblevoice,orrevealinganythingthatmaynotbegathered from theword,when viewed in connectionwith our ownexperience, but simply by producing his gracious fruits, and thenenabling us to discern them as so many scriptural marks andevidencesofourconversion.ForitisthepresenceoftheSpiritinourhearts,evincedbythechangewhichhispowerproducesthere,whichisthewitnessorevidenceofoursonship: 'HerebyweknowthatwedwellinGod;becausehehasgivenusofhisSpirit;'and'hethathathwroughtusfortheself-samethingisGod,whoalsohasgiventoustheearnestofhisSpirit;' and 'ye are sealedwith theHolySpirit ofpromise, which is the earnest of our inheritance, until theredemptionofthepurchasedpossession.'

IneednotsaythatitisnopartoftheSpirit'sworkasaComfortertoexempt his people from trials; on the contrary, they seem to besubjectedtoafflictionsatoncemorenumerousandseverethanarethose of the men of this world; for, in addition to disease, andbereavement, and disappointment, which they share in commonwith others, they are exposed to trials which are peculiar tothemselves: some inward, arising from the exercise of their ownminds, the warfare in which they are engaged, the discipline towhich,ifneedbe,theyaresubjected,fortheirtrial,andhumiliation,

and establishment; and others outward, arising from the obloquyandopposition,theridiculeorpersecutionoftheworld.Buthereisthemysteryoftheirpeace:itispeaceinthemidstoftrouble,joyinthemidstof sorrow. 'In theworld,' says theSaviour, 'ye shallhavetribulation; but be of good cheer, I have overcome theworld;' andhencetheapostlecouldsay, 'Wearetroubledoneveryside,yetnotdistressed;weareperplexed,butnotindespair;persecuted,butnotforsaken;castdown,butnotdestroyed.'

3. The comfort of which we have spoken, arising from our views ofGod'struth,thesanctificationofournature,andtheinwardwitnessoftheSpirit,mayexistinvariousdegrees,accordingtothegreaterorlessextentofourspiritualattainments;andthisisintimatedtous,aswellasthedutyofseekingforalargemeasureofevangelicalcomfort,intheapostle'sprayer, 'TheGodofhopefillyouwithallpeaceandjoy inbelieving;thatyemayaboundinhope, through thepoweroftheHolyGhost.'

From themanner inwhich this prayer is expressed, wemay learnthatthereisanintimateandmutualrelationbetwixttheconstituentelements of which the Christian's comfort is composed; that theremust first be present peace and joy in believing, before we canexperience a lively hope which respects our future prospects; as itwill invariably be found that there is no real hope of eternal lifehereafter,untilweare enabled so tobelieve theGospel as to enjoysomemeasureofpeacenow.Those,therefore,whocomplainof thewantofconfidence,shouldbedirectedinthefirst instancetothosesimpleelementsofGospel truthwhichare fitted to give immediaterelief and comfort to the sinner; and those, again, who haveexperienced some smallmeasure of peace, and have been enabledoccasionallytolookforwardwithsomethinglikehopetothefuture,shouldbeencouragedtoseekafterlargermeasuresoftheseblissfulfeelings;sothat,'beingfilledwithallpeaceandjoyinbelieving,theymayabound inhope through thepowerof theHolyGhost.'This isaliketheirdutyandtheirprivilege:itistheirduty,sinceGodhimselfrequiresthem'togivealldiligencetomaketheircallingandelectionsure;'anditistheirprivilege,forthisabundantconsolation,andthis

good hope through grace, are declared to be attainable; and everybelieverwillacknowledgethattheyaremostdesirable.AndHewhoisrevealedas 'theFatherofmercies,andtheGodofallcomfort,' isnotunwillingtogivetheSpirittothemthataskhim;noristheSpiritunwilling to imparthisconsolations, forhe is 'thegoodSpirit', 'theSpirit of all grace,' who is 'grieved' when his consolations areslighted,andeverready to 'bindup thebroken-hearted, tocomfortallthatmourn.'

Butwhileweareencouragedby theseconsiderations toexpectandseekforalargermeasureofpeaceandjoyandhopethanwehaveyetexperienced,wemusteverrememberthattheyaretobesoughtforinthewayofduty,andintheuseoftheordinarymeansofgrace.Itis,first,byfaithbybelievingthetestimonyofGodintheGospel;and,secondly, by 'diligence in duty,' giving all diligence to make ourcallingandelectionsure;and,thirdly,byprayerforourselvesandforothers; - it is by these and similar means that we may expect torealizewhattheapostlesupplicatedonbehalfofhisconverts,whenheprayedforthem,'TheGodofhopefillyouwithallpeaceandjoyinbelieving;thatyemayaboundinhope,throughthepowerof theHolyGhost.'

Andnow,onacalmandcomprehensivereviewofall thathasbeensaidconcerningtheWorkoftheHolySpirit,bothintheconversionofsinners,and in theedificationofHispeople,howappropriate tothe case of every reader, whatevermay be his character, are theseprayersofDavid:

'Create inmeacleanheart,OGod;andrenewa right spiritwithinme. Cast me not away from thy presence; and take not thy HolySpiritfromme.Restoreuntomethejoyofthysalvation;andupholdmebythyfreeSpirit.''Teachmetodothywill;forthouartmyGod:thySpiritisgood;leadmeintothelandofuprightness.'

0John3:3,ἄνωθεν–above,superné

0CALVIN-'Docemur,exsulesnosacprorsusalienosaregnoDeinasciacperpetuumnobiscumipsodissidiumessedonec,'&c.-InEvang.Joan.

0ThomasGoodwin,Works,(1863)vol.vi.p.8.

0ἐλέγχει.

0JohnMacLaurin,Works,vol.ii.,110.

0Onthisbranchofthesubject,seethegreatworkbyJohnOwenonthe

Spirit.Works(Gooldedition)vol.iii.

0 The relation which the work of the Spirit bears to the Evidences ofChristianityisasubjectofprofoundinterest,whichhasseldombeendulyconsidered,but itdoesnot fallwithin thedesignof thepresentwork toexpoundit.

0The fact is admittedbyEdward Irving,but is ascribed to thewantoffaithonthepartoftheChurch.HomiliesonBaptism,p.152.

0Howe,works,viii.,566.

0ThomasHalyburton.

0MatthewHenry(SeeJohn16:9).

0ThomasHalyburton.

0RobertBolton'sComfortingofAfflictedConsciences,pp.56,62.

0JohnLove'sLetters,p.284.

0JohnOwen.

0SeetheHelvetic,Belgic,andFrenchConfessions.

0eijvto<o]noma,not'innomine,'asintheVulgate.

0Bre>fh—aujta>

0 See John Owen's 'Work of the Holy Spirit on the Person of Christ.'Works,vol.iii.

0SeeRalphWardlawonInfantBaptismfortheScripturalargument,andWall'sHistoryfortheHistorical.

0JohnOwen,ii.283,482,492.

0Ibid.ii.413.

0HomiliesonBaptism,EdwardIrving,346,349.

0 'If regeneration takes place in baptism, it cannot, upon principles ofcommonsense,beanentirechangeofmind: if it isanentirechangeofmind-aradicalchangeofheartand soul -uponprinciplesof commonsenseandexperience,itcannottakeplaceinbaptism.'-BishopBethellonRegenerationinBaptism,p.xiii.ThesamewriterreferstoBishopMant,Waterland,Wall,andothers,asfounding on the distinction betwixt regeneration and conversion, orspiritualrenewal,andillustratesthedistinctionbythecaseofPaul,'who,thoughconverted,wasnotregenerate,tillhehadwashedawayhissinsinbaptism!'

0Molesworthsays, 'Theonlysubsequentregeneration is theregenerationofthecorruptibletotheincorruptibleintheresurrectiontolifeeternal!'-p.110.

0Owen'sWorks,ii.247;seealsop.553.

0Irving'sHomiliesonBaptisim,387.

0ThomasScott's'RemarksonBishopTomline'sRefutationofCalvinism.'

0ChristianMorals,byWilliam Sewell, Professor ofMoral Philosophy atOxford.Thisbookproceedsontheassumptionofbaptismalregeneration,andrepresentsthatdoctrineasthegroundworkofChristianEthics.Withmuch that is objectionable, it presents some fine views of theimprovement,whichshouldbemadeofbaptism,andof theconnection,toooftenoverlooked,betwixtChristianityandEducation.

0JohnOwenselects the caseofAugustine. In 1833, theRev. J.K.Craig,publishedaworkin2volumesonConversion,inaseriesofallthecasesrecorded in theNewTestament, defective, doubtful, real; intendedas ahelptoself-examination.

0EdwardGibbon.

0Corneliushadnot,asyet,theknowledgeoftheGospelofJesus.HewasnotevenaJew.HewasaGentileRoman,buthadturnedfromthepaganidolatries toprayto thetrueGod.Hewasnot, therefore,saved.Hadhedied in that state, he would not have had salvation.'Conversion, J. K.Craig,vol.ii.p.256.

0SeeRobertHaldane'sEvidences,vol.ii.p.429.

0SeeJohnM'Laurin'sEssayon'PrejudicesagainsttheGospel.'

0Itakeforgrantedthatthewordsaretobeunderstoodintheirnaturalandobvious meaning. Dr. Neander of Berlin has attempted to show, as itappears tomewithoutsuccess, that theapostlesdidnot speak inotherlanguages than their own, but spoke in their own language with suchecstasyandpowerthatotherscouldunderstandthem.-Neander'sHistoryoftheFirstPlantingoftheChristianChurch,vol.i.p.15.

0

D'Aubigné,TheHistoryof theReformationof theSixteenthCentury, ii.347.

0

Reid'sHistoryoftheSynodofUlster.

0

SeeJohnOwenonSpiritualMindedness.

0

RobertBolton,p.247.