which is essential to salvation. They complain of their coldness, and apathy, and unconcern-of the hardness of their hearts, the insensibility of their consciences, and the want, or weakness, of that deep heartfelt contrition which they ought to feel. Now, to such I would say, distress of mind is not the substance of true repentance, although it may be its frequent attendant,—and that there may be true conviction, and genuine humility of heart, where there is no anguish or sensible remorse. Indeed, contrition is often most genuine, and humility most profound, when all that is painful and alarming in conviction has been removed by a view of the grace and mercy of a forgiving God, and an all-sufficient Saviour. All that is terrible in conviction of sin and wrath may be, and often is, prevented, or immediately dispelled by a clear view of the scheme of redemption; and it is enough that you be really humbled, however little you may be distressed ;-it is enough if you be emptied of all selfrighteous dependence, and convinced that you are "wretched, and miserable, and poor, and blind, and naked." Now, your very complaints of the want of due humiliation on account of sin, may be an evidence that you are one of those of whom our Lord speaks when he says, "Blessed are the poor in spirit: Blessed are they that hunger and thirst after righteousness, for they shall be filled: Blessed are they that mourn, for they shall be comforted." It has been truly said, "that hardness of heart deeply felt and lamented, is real softness. A stony-ground hearer, and one seriously afraid of remaining such, are two different characters.”

There is, however, another class of men, who, when they hear of deep convictions of sin, are conscious of nothing in themselves which bears the least resemblance to it; and who may, therefore, be ready to conIclude that the exhortations which are addressed to such as have experienced it, are not applicable to them. They may even suppose that, because sin has given them little or no uneasiness, they need give no heed to the remedy which is proposed in the Gospel, and continue, as they have been, indifferent to the whole subject. These men differ from the former, in that they cherish their impenitence, and even glory in it; but let them beware: the very indifference-the very absence of all concern about repentance, is the most alarming symptom in their spiritual condition. For just as in some cases of disease, the utter want of pain is the very worst symptom, and the surest precursor of natural death; so this insensibility of the conscience -this utter recklessness in regard to sin-is the worst symptom, and the surest precursor of death eternal. If they were concerned about their impenitence,-if the hardness of their hearts grieved them,-if they were humbled because they saw so little, and felt so little, of the evil of sin,-these were hopeful symptoms: but utter unconcern-death-like indifferenceaccompanied with no sense of its sinfulness, and no desire for its removal,-this is the characteristic of a "hard and impenitent heart "-which is alike proud and presumptuous in its obstinate resistance to all the truths of the Bible, and the teachings of the Spirit.

CHAPTER VI.

THE WORK OF THE SPIRIT IN RENEWING THE HEART.

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; and which is described by the expressive figures of passing from darkness to light, and of rising from death to life.

And that we may clearly understand wherein it properly consists, and perceive its relation to the truths which have already been illustrated, it is important to observe,-1. That this great change is usually preceded by a preparatory work of instruction and conviction, which differs in different cases in respect to its extent, duration, and result; but which, in some degree, is necessarily implied, or presupposed, in every case of real conversion in adult age.

There is often a preparation of mind going before conversion, by which the mind is fitted for its great change, just as wood, by being dried, becomes ready for catching fire when the torch is applied to it. This

preparatory work consists chiefly in the instruction of the understanding, and conviction of the conscience; and is promoted gradually, and often for a long time before conversion, by the reading of the Word-by the lessons of a Gospel ministry-by Christian society and conversation; while it is often more rapidly advanced by those dispensations of providence which impress the mind with a conviction of the unsatisfying and uncertain nature of all earthly good, and which bring before it the realities of death, and judgment, and eternity. By such means the mind is often instructed, and the conscience awakened, long before that change is wrought upon it which is described as real, saving conversion.

This preparatory work may be more or less extensive. Sometimes it amounts to little more than a few occasional thoughts of God and eternity, by which the mind of a sinner is haunted when he least expects or wishes to be troubled by them; but which have not sufficient power over him to attract his serious attention to the things which concern his peace. Sometimes, again, the sinner is so situated, that, by the daily reading of the Word, and by regular attendance on ordinances, he acquires, before his conversion, a clear and comprehensive acquaintance with all the leading doctrines of divine truth; so that he may be apt to suppose that little remains to be added to his knowledge, until, by the teaching of the Spirit, he sees that the light which was in him has been but darkness, and that he knew nothing yet as he ought; and so conviction of sin may be occasional or con

stant, and more or less intense, while as yet he remains in an unconverted state.

This preparatory work may be more or less protracted. With some, it issues in immediate conversion, as in the case of the thief on the cross; with others, it tends gradually and slowly to the same result, as in the case of those who stay long at the "place of the breaking forth of children;" while, with not a few, it stops short of conversion, and leaves them, at the end of life, as doubting and undecided as it found them.

For this preparatory work of instruction and con-viction may issue in very different results. Whether it be considered as the fruit of a man's natural faculties exercised on the truths of God's Word, or as the fruit of a common work of the Spirit on his mind, it is clear that, while it is good and useful in itself, as having a tendency, a fitness as a means in order to conversion, it does nevertheless fall frequently short of it, and terminates without effecting a saving change. It may be the work of the Spirit of God notwithstanding. The grace of the Holy Spirit has usually been considered and treated of under distinct heads,"as preparing, preventing, working, co-working, and confirming."* And difficult as it may be to assign the reason why the Spirit's grace is more effectual in some than in others, there can be no difficulty in understanding the causes which render his grace ineffectual in the case of many who are convinced without being converted. Such persons have been

* Owen.