CONVERSION: WHAT IS IT?

PART V.

It

We are now called to consider what we may term the positive side of the great subject of conversion. We have seen that it is a turning from idols-a turning from all those objects which ruled our hearts and engaged our affections-the vanities and follies, the lusts and pleasures, which made up the whole of our existence in the days of our darkness and blindness. It is, as we read in Acts xxvi. 18, a turning from darkness, and from the power of Satan; and, as we read in Galatians i. 4, a turning from this present evil world. But conversion is much more than all this. would, in one sense, be but a poor thing, if it were merely a turning " from sin, the world, and Satan." No doubt, it is a signal mercy to be delivered, once and for ever, from all the wretchedness and moral degradation of our former life; from the terrible thraldom of the god and prince of this world; from all the hollowness and vanity of a world that lieth in the arms of the wicked one; and from the love and practice of sin -the vile affections which once held sway over us. We cannot be too thankful for all that is included in this side of the question.

But, we repeat, there is very much more than this. The heart may feel disposed to inquire, "What have we gotten in lieu of all we have given up? Is Christianity merely a system of negations? If we have broken with the world and self-if we have given up our former pleasures and amusements-if, in short, we

have turned our back upon what goes to make up life in this world, what have we instead?"

1 Thessalonians i. 9 furnishes, in one word, the answer to all these inquiries-an answer full, clear, distinct, and comprehensive. Here it is-"Ye turned to GOD."

Precious answer! Yes, unspeakably precious to all who know aught of its meaning. What have I got instead of my former "idols"? God! Instead of this world's vain and sinful pleasures? God! Instead of its riches, honours, and distinctions? God! Oh, blessed, glorious, perfect Substitute! What had the prodigal instead of the rags of the far country? The best robe in the father's house! Instead of the swine's husks? The fatted calf of the father's providing! Instead of the degrading servitude of the far country? The father's welcome, his bosom, and his table!

Reader, is not this a blessed exchange? Have we not, in the familiar, but ever charming, history of the prodigal, a most touching and impressive illustration of true conversion in both its sides? May we not well exclaim, as we gaze on the inimitable picture," What a conversion! What a turning from and turning to!" Who can utter it? What human tongue can adequately set forth the feelings of the returned wanderer, when pressed to the Father's bosom, and bathed in the light and love of the Father's house? The rags, the husks, the swine, the slavery, the cold selfishness, the destitution, the famine, the misery, the moral degradation—all gone, and gone for ever; and, instead thereof, the ineffable delight of that bright and happy home; and, above all, the exquisite feeling that all that festive joy which surrounded him was wakened up by the very

fact of his return-that it made the father glad to get him back!

But we shall perhaps be told all this is but a figure. Yes; but a figure of what? Of a precious, a divine reality; a figure of what takes place in every instance of true conversion, if only it be looked at from a heavenly standpoint. It is not a mere surrender of

the world, with its thousand and one vanities and follies. It is this, no doubt; but it is very much more. It is being brought to God, brought home, brought to the Father's bosom, brought into the family; madenot in the language of a barren formulary, but in the power of the Spirit, and by the mighty action of the word-a child of God, a member of Christ, and an heir of the kingdom.

Let the

This, and nothing less, is conversion. reader see that he thoroughly understands it. Let him not be satisfied with anything short of this grand reality-this turning from darkness to light, from the power of Satan, and from the worship of idols, to God. The Christian is, in one sense, as really brought to God now as if he were actually in heaven. This may seem strong, but it is blessedly true. Hear what the apostle Peter says as to this point: "Christ hath once suffered for sins, the Just for the unjust, to bring us to"What? Heaven when we die? Nay; but "to bring us to God" now. So also in Romans v. we read, “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the reconciliation."

This is an immense principle. It is not within the compass of human language to set forth all that is involved in being "turned," or 66 brought to God." Our adorable Lord Jesus Christ brings all who believe in His name into God's presence, in all His own perfect acceptability. They come in all the credit, and virtue, and value of the blood of Jesus, and in all the fragrance of His most excellent name. He brings us into the very same position with Himself. He links us with Himself, and shares with us all He has, and all He is, save His Deity, which is incommunicable. We are perfectly identified with Him. "Yet a little while, and the world seeth me no more; but ye see me; because I live, ye shall live also." Again, "Peace I leave with with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full." "Henceforth I call you not servants, for the servant knoweth not what his lord doth; but I have called you friends, for all things that I have heard of my Father I have made known unto you."

So also, in that marvellous prayer in John xvii., we read, "I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them; I pray not for the world, but for them which thou hast And all mine are thine,

given me; for they are thine.

and thine are mine; and I am glorified in them."

have given them thy word; and the world hath hated

them, because they are not of the world, even as I am not of the world." "As thou hast sent me into the world, even so have I also sent them into the world." "And the glory which thou gavest me I have given them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. Father, I will that they also whom thou hast given me be with me where I am; that they may behold my glory which thou hast given me; for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them."

Now it is utterly impossible to conceive anything higher or more blessed than this. To be so thoroughly identified with the Son of God, to be so wholly one with Him as to share in the very same love wherewith He is loved by the Father, to partake of His peace, His joy, His glory-all this involves the very highest possible measure and character of blessing with which any creature could be endowed. To be saved from the everlasting horrors of the pit of hell; to be pardoned, washed, and justified: to be reinstated in all that Adam lost; to be let into heaven, on any ground, or in any character whatsoever, would be marvellous mercy, goodness, and loving-kindness; but to be brought to God in all the love and favour of His own beloved Son, to be intimately associated with Him in all His position