strength. And finally, God designs to lead him to the full acknowledgment of his own guilt, and to justify the righteous Judge who condemns him to everlasting torment. Conviction, then, is no part of a sinner's salvation, but the clear practical knowledge of the fact that he cannot save himself, and is entirely dependent on the saving grace of God.

CHAPTER III.

The new birth an event of great importance.-The evidences of the new birth.-Diversities of experience in converts.- Examples.-Causes of diversity.

THERE is no more important event, which occurs in our world, than the new birth of an immortal soul. Heirs to titles and estates, to kingdoms and empires, are frequently born, and such events are blazoned with imposing pomp, and celebrated by poets and orators; but what are all these honours and possessions but the gewgaws of children, when compared with the inheritance and glory to which every child of God is born an heir! But this being a birth from above, and all the blessings and privileges of the young heir, of a hidden and spiritual nature, the world around cannot be expected to take a lively interest in the event. It is with the children of God as with the divine Saviour; "the world knoweth them not, as it knew him not." The night on which He was born, there was a great crowd of the descendants of David, collected from every part of the Holy land, where they were scattered abroad; but none of all these knew that a Saviour was born that night. Yet the angels celebrated the event in a truly celestial hymn, and announced the glad tidings to a company of simple shepherds, who were watching their flocks in the open field. So these celestial inhabitants, the messengers of God, take a lively interest still in events

in which a gay and ungodly world feel no concern For there is joy in the presence of the angels of God over one sinner that repenteth." How they know certainly when a soul is born to God, we need not inquire; for they have faculties and sources of knowledge, unknown to us. We know that "they are all ministering spirits, sent forth to minister for them who shall be heirs of salvation;" but how they carry on their ministry we cannot tell. If the evil spirit can inject evil thoughts into our minds, why may not good spirits suggest pious thoughts, or occasionally make sudden impressions for our warning, or change, by some means, the train of our thoughts? No doubt the devil soon learns the fact, when a sinner is converted unto God; for he has then lost a subject, and, perhaps, no conversion ever takes place, which he does not use every effort to prevent.

But, to return to our subject, the implantation of spiritual life in a soul dead in sin, is an event, the consequences of which will never end. When you plant an acorn, and it grows, you expect not to see the maturity, much less the end of the majestic oak, which will expand its boughs and strike deeply into the earth its roots. The fierce blast of centuries of winters may beat upon it and agitate it; but it resists them all. Yet finally this majestic oak, and all its towering branches, must fall. Trees die with old age, as well as men. But the plants of grace shall ever live. They shall flourish in everlasting verdure. They will bear transplanting to another clime-to another world. They shall bloom and bear fruit in the paradise of God. At such an hour one is born in Zion unto God. Few know it-few care for the event, or consider it of much importance. But, reader, this feeble germthis incipient bud, will go on to grow and flourish for infinitely more years than there are sands upon the sea-shore. To drop the figure. This renewed soul will be seen and known among the saints in heaven, and assisting in the never-ceasing songs of those who surround the throne of God and the Lamb, millions of ages hereafter. Pure and holy shall it be-" without

spot or wrinkle or any such thing." Bright as an angel, and as free from moral taint-but still distinguished from those happy beings, to whom it is equal, - by singing a song in which they can never join-in wearing robes made white in the blood of the Lamb; and claiming a nearer kindred to the Son of God, than Gabriel himself. Can that event be of small moment, which lays a foundation for immortal bliss?—for ETERNAL LIFE?

Let us, then, patiently and impartially inquire into some of the circumstances and evidences of the new birth. And here I cannot but remark, that among all the preposterous notions which a new and crude theology has poured forth so profusely, in our day, there is none more absurd, than that a dead sinner can beget new life in himself. The very idea of a man's becoming his own father in the spiritual regeneration, is as unreasonable as such a supposition in relation to our first birth. Away with all such soul-destroying, God-dishonouring sentiments. "Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God"-" Born of the Spirit"-" And you hath HE quickened who were dead in trespasses and sins." But who can trace the work of the Spirit in this wonderful renovation? Can we tell how our bones and sinews were formed in our mothers' wombs? Surely, then, there must be mystery in the second birth. As our Lord said to Nicodemus when discoursing on this very subject: "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?" "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth."

There are, doubtless, great diversities in the appearances of the motions and actings of spiritual life in its incipient stages.

The agent is the same-the deadness of the subject the same—the instrument the same, and the nature of the effect the same, in every case. But still, there are many differing circumstances, which cause a great

variety in appearance and expression; such as the degree of vigour in the principle of life communicated. I know, indeed, that there are some who entertain the opinion, that the new creature as it comes from the hand of God-if I may so speak-is in all respects identical or of equal value. But this is not the fact. There is as much difference in the original vigour of spiritual as of natural life. Now, who does not perceive, what a remarkable difference this will make in all the actings and external exhibitions of this principle? As in nature, some children as soon as born are active and vigorous and healthy, and let all around know quickly that they are alive and have strong feeling too; whereas others come into the world with so feeble a spark of life, that it can hardly be discerned whether they breathe or have any pulsation in their heart and arteries; and when it is ascertained that they live, the principle of vitality is so weak, and surrounded with so many untoward circumstances and symptoms, that there is a small prospect of the infant reaching maturity;-just so it is, in the new birth. Some are brought at once into the clear light of day. They come "out of darkness into the marvellous light" of the gospel. "Old things are" consequently "passed away, and all things are become new." The change is most obvious and remarkable. They are as if introduced into a new world. The Sun of righteousness has risen upon them, without an intervening cloud. Their perception of divine things is so new and so clear, that they feel persuaded that they can. convince others, and cause them to see and feel as they do. Indeed, they wonder why they did not always see things in this light, and they do not know why others do not see them as they do. Such persons can no more doubt of their conversion than of their existence. Such a case was that of Saul of Tarsus. Such also was the case of Col. Gardiner. Now this bright day may be clouded over, or it may not. In the case of the two persons mentioned, there does not seem ever to have arisen a passing cloud te create a doubt whether indeed they had been brough.

to enjoy the light of a heavenly day. But many a day which begins with an unclouded sun, is deformed by dark and lowering clouds, and even agitated with tremendous storms, before it closes. So it may be in the spiritual life. Some commence their pilgrimage under the most favourable auspices, and seem to stand so firmly on the mount, that they are ready to say, "I shall never be moved." Yet when their Lord hides his face, they are soon troubled; and may long walk in darkness, and enjoy no light or comfort. And commonly this change is brought about by our own spiritual pride and carelessness.

The opinion commonly entertained, that the most enormous sinners are the subjects of the most pungent convictions of sin, and the most alarming terrors of hell, is not correct. In regard to such, the commencement of a work of grace is sometimes very gradual, and the impressions so apparently slight, that they afford very little ground of sanguine expectations of the result. While, on the other hand, some persons of an unblemished moral character, and who, from the influence of a religious education, have always respected religion, and venerated its ordinances, when brought under conviction, are more terribly alarmed and more overwhelmed with distress, than others whose lives have been stained by gross crimes. The Rev. John Newton, when awakened to some sense of his sinful and dangerous condition, which occurred during a violent and long continued storm at sea, though his judgment was convinced that he was the greatest of sinners, and he doubted whether it was possible for him to be saved; yet seems to have had no very deep feelings or agitating fears. He says, "It was not till after, perhaps, several years, that I had gained some clear views of the infinite righteousness and grace of Christ Jesus my Lord, that I had a deep and strong apprehension of my state by nature and practice; and perhaps till then I could not have borne the sight; so wonderfully does the Lord proportion the discoveries of sin and grace. For he knows our frame, and that if he were to put forth the great

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