01.04. On the Great Differnece Between Real Conversion and the Mere Semblance of it

CHAPTER IV. ON THE GREAT DIFFERENCE BETWEEN REAL CONVERSION, AND THE MERE SEMBLANCE OF IT.

Sum a change may take place upon the mind, and appear in the conduct of a person, which he may account real conversion, and it may be so esteemed by others, which is far short of it, and hath nothing at all of the nature of that in it.

First. I propose to consider this change. Secondly. To shew wherein the real difference lies between conversion and that change. This is a subject of very great moment and considerable difficulty. Herein, therefore, it is necessary to proceed with caution, lest on one hand, the unconverted should imagine themselves to be in a safe and happy state, and on the other, lest some who really are the subjects of this good work, should fall under discouragement, and be tempted to fear that they are destitute of true grace, and have only the semblance of it. I begin with the former.

First. There is a change which is not conversion, and in this change the following particulars are included:

I. Men may have an apprehension of the truth of spiritual things. This is light, but not the light of grace.

1. A perception of the work of the law, and of the truth in it. This is what is usually called the fitness and unfitness of things in relation to human actions. The monstrous nature of vice, in numerous branches of it, may be discerned, and the propriety and amiableness of virtuous actions be understood in a variety of instances. This light is indeed natural to men, and inseparable from human nature, though it may be much obscured by irregular passions, contracted prejudice, and the fatal influence of temptation, wherewith men are surrounded in every circumstance. The increase of this light by revelation, which exposes every kind of vice, and represents virtue in all her lovely charms, is what I here intend. Some by conversion seem to mean no more than a change of the manners of dissolute persons, under the influence of such light. But this is a great remove from it.

2. The knowledge of the truth of the doctrines of the gospel. They are principles above reason, and therefore could not be discovered by it; but the revelation of them, as to their truth, reason is capable of understanding; and, consequently, men may know that they are true; and as there is a dependence of one truth upon another, and an inseparable connection between all the branches of revealed truth, the mind may discern that dependence and connection, and the harmony of its diverse parts. This is the work of reason, not of grace. Hence men destitute of the light of divine grace may have a clear discerning of the truth of heavenly mysteries, who are wholly unacquainted with the nature of those mysterious truths. This cannot be conversion. Orthodoxy is not to be taken for faith, nor soundness of judgment for holiness. A man may understand all mysteries, and preach the gospel, who is unconverted, and so remain. An awful truth indeed. Matthew 7:22-23; 1 Corinthians 13:1-2.

II. There may be a legal conviction of sin in its guilt. A man’s sins may be set in order before him ; his conscience may exhibit many charges against him, as having acted in a criminal manner, and sharply remonstrate for his misbehavior. The demerit of sin may awaken dreadful fears in his soul, and occasion severe self-reproaches of folly, madness, and a wild fury, which has impetuously pushed him on to gratify extravagant and unlawful lusts, to his endless ruin. From hence springs 1. Sorrow and distress. A guilty mind cannot look upon past offences without some degree of concern, lest that vengeance should overtake it, which is its due for those criminal actions. 2. An enquiry how to escape deserved punishment. And a man concludes that an alteration in his conduct is necessary to this end, about which he is earnestly solicitous, and, therefore he resolves upon forsaking a vicious course of life, avoiding the occasions of sin, and determines with himself to practice all known duties for the future. And by the influence of this conviction, he may become a virtuous person in his deportment, and much recommend himself to the esteem of the sober and regular; calm his disturbed conscience, and buoy himself up with hopes of regaining the divine favor, upon an apprehension that God will be favorable and propitious to him, if he acts the best part he is able.

III. He may not only yield ail assent unto, but also take some pleasure in the gospel.

1. On account of its rationality. As it is a system of doctrines that are perfectly consistent and harmonious.

2. Its general design. (I) Salvation from misery. Self-love disposes men to be pleased with whatever they apprehend is for their advantage. And as the mind is impressed with a sense of danger, and is seeking after security, it is affected with pleasure by the report of the gospel, concerning a deliverance from eternal ruin (2.) The same principle is excited by the revelation of a state of endless felicity. The thought of the enjoyment of good eternally, gives the mind a very sensible pleasure, though the nature of that good is not apprehended, but as the contrary of torment and anguish. Under these considerations the word may agreeably impress the mind, and possess it with joy, without any perception of its true nature and relish of that. This is the case of stony ground hearers.

(3.) Sometimes the reasoning or the pathos of the preacher entertains the mind, according to the different taste of the hearer. Some, though the smaller part of mankind, as I take it, are much pleased with just and nervous reasoning. With those, the logic of a preacher is acceptable ; others, who are far the greater part, love to have their passions moved, if their judgments are not informed; and they are generally much delighted when a religious address has such an effect upon them, because they flatter themselves that this is true edification by the word, though it is no such thing. They are entertained with the preacher’s rhetoric, even when they have no relish for his doctrine.

IV. Divine institutions may be religiously regarded. A mam who hath a serious turn of thought, cannot but apprehend, that it is his duty to worship his Maker, and he sees that it is certainly requisite to worship God, in that manner He requires. And as He hath clearly pointed out to us in His word, that mode of worship which is acceptable to Him, he finds himself inclined to submit to His will in this matter. Accordingly, he takes upon him the profession of Christianity, and celebrates its sacred rites. And thus, in his own opinion, he commences a true Christian, and often in the esteem of others also, when he is as far from real Christianity, as he was before this change. He is not turned from self to God ; but cursed sin is still the reigning principle in him, though the manner of its rule is altered. Real grace takes away the dominion of sin ; conviction only alters the form of its government. Sometimes it determines a man to gratify itself in one way, and sometimes in another, as the mind is variously affected by different circumstances.

V. Men may be conscientious and sincere in all these things. It would be injurious to many, and contrary to truth and fact, to pronounce them hypocritical and insincere, in their professions of sorrow for their crimes, resolutions to reform, desires of escaping divine vengeance, and in their endeavors to obtain that which they understand by happiness, and in the way wherein they think it is to be attained. The want of a principle of grace in the heart, by which alone a man can act spiritually, does not necessarily suppose that whatever such a person acts of a religious nature, is performed in an insincere and hypocritical manner. The convictions of these persons are real, not pretended, though not spiritual ; their sorrow on account of their sins is unfeigned, though it is not of a godly sort ; and their resolutions to amend their ways are hearty, thou not of a holy nature; their desires of the enjoyment of what they esteem happiness, are true, though not arising from grace; and their intentions to acquire it may be deliberately formed, and followed with earnest endeavors. For hypocrisy, in the gross sense of it, stands not opposed to grace ; but to the truth and reality of a man’s declared intentions in his actions. Though these persons are not really converted, and it may be, never will be so, they are, in truth and fact, what they profess to be, viz.., greatly in earnest relating to an escape from hell, and the obtaining of eternal rest and peace, according to those apprehensions which they have thereof. I proceed to shew, Secondly, Wherein lies the difference between this change, and real conversion.

1. A spiritual conviction of sin, much differs from a mere legal conviction, in several respects.

1. As to sin’s demerit. Legal conviction is a perception of the fact that sin exposes a man to dreadful punishment. A person clearly discerns that it is a certain truth that hell, or eternal torment and misery, is the consequence of a violation of the law of God; and a consciousness of guilt awakens in his soul the most dreadful fears, and prevents his taking any rest or ease, while he is under the weight of this conviction. His language is, What shall I do I? Whither shall I flee ? By what means shall I screen myself from that terrible vengeance which is impending, and possibly may very soon fall upon me? Oh! The weight of it is insupportable, and it is endless ! Oh, sad condition indeed! what will not a man do in this case? what will he not offer to avert the threatening storm? He will not withhold anything in the power of his hand to give, even though it were " thousands of rams, or ten thousands of rivers of oil;" nay, he would even "give his firstborn for his transgression, and sacrifice the fruit of his body, for the sin of his soul;" he thinks nothing too dear to part with, for safety and peace, in this distressed condition. And all this may be, where there is no grace. Spiritual conviction proceeds much farther than the fact, that eternal death is the wages of sin; it is carried on to discern the justice of this constitution. Devils, and the spirits of wicked men know the dreadful truth to their inconceivable horror; but the righteousness of this appointment of God, they never will acknowledge. And a man may have a taste of hell, who hath, no meetness at all for heaven.

Again, legal conviction, though it brings a man to dread suffering divine anger, it does not cause him to lament the loss of divine favor. A man could patiently bear ,in eternal separation from God, for communion with Him he desires not; but His terrors give him the greatest uneasiness. We are mistaken, if we think that heaven is desirable to us, merely because we tremble at the thoughts of hell. In spiritual conviction, the mind of a poor sinner is influenced to Mourn deeply under an apprehension of sin’s exposing him to suffering the loss of God’s gracious and glorious presence. The thought of being in a state of exile and distance from God, affects him sensibly, and his earnest petition unto God is, "Cast me not away from thy presence," wherein there is a discovery of true love to God; but trembling under a sense of divine vengeance, may be, without the least degree of love to God, or delight in divine favor. The devils tremble, but they will never love the object they dread.

2. In spiritual conviction, the mind of a poor sinner is furnished with the knowledge of the exceeding sinfulness of sin. By virtue of the light of grace, he discerns the malignity of sin, as it is contrary to the pure law of God, and unto the holiness and rectitude of His nature. And from that arises an abhorrence of sin, as sin, which is a real discovery that the mind approves of the purity of God. Nothing of this nature is ever found in a legal conviction. That indeed will prevail with a man to make opposition to sin, in its acts, upon hopes of escaping punishment for past offences; but as those hopes decline or lessen, his opposition to evil abates; and if they are entirely sunk, his language immediately is, "There is no hope, I have followed after my lovers, and after them I will go." To what purpose is it for me to deny myself of pleasures which I choose, since my ruin is inevitable? I can but perish, let me indulge my inclinations as far as I am able ; why should I refuse it, seeing there is no room left for me to cherish hopes of escaping the damnation of hell? Now, under the influence of a spiritual conviction of sin, the mind reasons and acts otherwise ; for as it, discerns the evil that is in sin itself, it loathes it on that account, and makes opposition to it from a sense of its vile nature and even though punishment should be inflicted for past misconduct, yet the soul desires to sin no more. Grace influences a man to say, whether my sins are forgiven, or not forgiven; whether my soul is saved, or not saved ; as I may be assisted, I will watch, pray, and strive against sin, which is so abominable and vile in its nature; yea, though my eternal damnation was tome as certain as I clearly discern it would be just, I should nevertheless be glad to sin no more. Where there is not something of this nature, I say of this nature, not to speak of its degree, I know not that a man hath any reason to think that he is the happy subject of a spiritual conviction of sin. Acquaintance with sin’s nature, and abhorrence of it, are evidences of such a conviction, and not the fear of punishment.

3. There is a very great difference in the sorrow of a real Christian, from what is found in the heart of a person who is not truly converted. A man who is convinced, but not converted, may be overwhelmed with grief under a sense of guilt; bitter sighs and deep groans may proceed from him, on account of his evil conduct, because of its consequences ; and his sins may force him to cry, yea roar. He may really and truly lament that he has acted such a sinful part, as he is conscious to himself, he has done. So Judas repented of betraying his Master ; he was sorry, but not after a godly sort. It is not the degree, but the nature of sorrow for sin, which is an evidence of that repentance, which the grace of God produces, and whereof he approves, If a man’s concern only springs from the consideration of that penalty which is due to sin, he is not the subject of repentance unto life ; for concern on that account, and in a, very great degree too, may be in a mind which loves sin and hates holiness. That sorrow which arises from a gracious principle is of quite a different nature ; it is a concern for having acted contrary to the will of God, for having abused His goodness, and for having despised His authority. In the former, a person is only under the influence of self-love ; a man is not sorry that lie has dishonored God; but his grief is, that he has ruined himself In the latter, a person is truly sorry for the evil he has committed, in distinct consideration from the consequences of such behavior. He is a stranger to repentance unto life, who is wholly destitute of this sorrow, let him howl ever so much under a sense of divine wrath.

4. Legal conviction and spiritual conviction differ in this, the former brings not a man to a thorough acquaintance with the vitiosity of his nature, the latter does. Under a consciousness of guilt a person cannot be an absolute stranger to his corrupt inclinations and disorderly passions, but he does not discern himself so far as to loathe and abhor himself. As he sees not the exceeding sinfulness of sin, so he hath not a view of the dreadful plague of sin in his heart. In spiritual conviction a man’s heart is dissected, and exposed to his view. He discerns that there is a total want of all good, and that his soul is the subject of all evil radically. That concupiscence or lust, which dwells in him, exerts itself in a most surprising variety of ways, that his understanding is darkened, that his will is obstinate and perverse, disinclined to holiness, and bent to sin, that his affections are light, vain, corrupt, and disposed to unlawful objects. In a word, that he is in himself as an unclean thing " and that his heart is a fountain of impurity, and always bath been so; that he is flesh, and only flesh, the very contrary of that holiness and spirituality which the law of God requires. And that, therefore, it is impossible for him ever to recommend himself to the divine favor, or regain an interest in the divine approbation which he lost by sin. Hence,

5. He dies to the law, and gives up entirely all hope of ever being justified by his own works in the sight of God. Until a man is slain by the Law, and becomes dead unto it as a Covenant, he is not prepared for, nor will he be disposed unto a reception of the grace of the Gospel. No person will renounce his own righteousness, in the business of his acceptation with God, without such an acquaintance with himself, such a perception of the extent of the holy law of God, and of the equity and justice of all its requirements, as a legal conviction never gives. This is the reason why the mind under that conviction, to what height so ever it is carried, never embraces and acquiesces in God’s way of justifying a sinner. A person may have a clear discerning of the truth of the doctrine of justification by the righteousness of Christ, who is under a legal conviction ; but as that conviction does not cause him to die to the Law, it will never dispose him to seek for life, and a happy immortality by the Gospel. Such a one practically contradicts those notions he hath of evangelical truths. The grace of the Spirit only disposes men to the embracement of, and an acquiescence in the grace of the gospel. A man must die to the Law, or else he will never live to God.

II. There is a vast difference between the knowledge of the gospel which a temporary hath and that of a real Christian, as such. I say as such, because he hath that knowledge, or may have, which the other hath; but that is not all, he hath also another kind of knowledge. The former is supposed to have the knowledge of the truth of the gospel in its diverse branches. That he may have in a degree, perhaps, beyond what some Christians have, through hearing, reading, and conversation; but he hath not that knowledge of the gospel, in any of its branches, which a saint of the lowest forum. hath. For,

He doth not understand the nature of evangelical truths. All he knows about them is, that they are true principles, and must necessarily be so because they are revealed of God, who is truth, and cannot express a falsehood. The spiritually enlightened person understands the things themselves, he knows the things of the Spirit, and those things which " are freely given to us of God."

1. He discerns the wisdom of God discovered in the way of salvation by Jesus Christ. That it is a method most fit and proper to bring poor sinners to the enjoyment of happiness. Reason in some measure discerns the fitness of what is commanded, but without divine illumination, the most rational cannot discover the propriety and fitness of the way of salvation by Jesus Christ. The highest cultivation of our genius prepares us not one jot for a cordial reception of the gospel. Grace alone enables us to view the wisdom which is discovered in this admirable contrivance. Unless we receive the Spirit of wisdom and revelation from God, to teach us the nature of heavenly mysteries, we shall never understand them to our spiritual advantage and His glory.

2. A Christian views the wonderful display of the divine perfections, which there is in the gospel. That Sovereignty gave rise to the design of our salvation, and is that foundation whereon it rests. That infinite wisdom contrived the way wherein sin is punished to the full, and yet freely pardoned. That God appears as displeased with sin, as gracious and merciful to the persons of sinners, in the method he has taken to acquit them of guilt and free them from punishment. That His justice shines with as bright a luster as His mercy. And that His holiness is not less conspicuous than His love, in our redemption by the suffering and death of His Son. That His law suffers nothing by our deliverance from its curse, through the atonement of our blessed Redeemer.That in the way of our justification the law is magnified, and exalted infinitely beyond what it could have been by our most perfect obedience to it, unto eternity. On account of these things, the saints value the gospel of Christ. The world is not more mistaken in any thing, than in this matter; they imagine that the gospel is embraced by the saints, merely because it is a scheme of principles calculated for their security, but the truth is, though Christians are thankful for that provision for their salvation, which they ought ever to be, that is far from being the only reason why they approve of the evangelical scheme; it recommends itself to their greatest esteem, because of that glory which arises from it to the Divine Persons, and unto all the divine Perfections. Real Christians are under the influence of a more generous principle, than unregenerate persons are acquainted with; and have far nobler views than their minds are raised up unto at any time, whatever their convictions, sorrows, Joys, and endeavors may be. The glory of God, the honors of Christ, and of the Holy Spirit, yield them the highest satisfaction and pleasure. And, therefore, as they clearly discern that God hath saved them in a way worthy of Himself, and becoming the purity, rectitude, and holiness of His nature, they rejoice and are exceeding glad. There is at also this vast difference between legal conviction and spiritual; the former excites a person to consult his own safety, and no more ; the latter directs the subject of it unto a concern for the glory of God also. Such whose minds have never, by all their convictions, been elevated above a regard to their own interest, it is no wonder that they think that there is no such openness in the souls of others. From hence spring all the calumnies that are cast upon us, for our attachment to the doctrines of the grace of God, by persons who are indeed in earnest about religion, but are destitute of spiritual light, and are under the influence of legal convictions only.

3. Christ is discerned in his suitableness to our condition, as we are lost and miserable in ourselves. The merit of His blood, death, and sacrifice, is presented to the view of the spiritually convinced sinner, as the alone procuring cause of the remission of sin, which prevents the mind sinking into despondency, under a pressing sense of guilt. The merit of His obedience is discovered to the mind fully convinced of the impossibility of ever being justified by its own, for two reasons, first, because of sin already committed, which will prove an eternal bar to justification by works; secondly, because no duty can be performed in that perfect manner the law requires. And this view of the merit of Christ’s righteousness, produces some degree of hope in the mind of the spiritually convinced sinner, of his acceptation with God, his righteous Judge. Again, the fullness of grace which is in Christ’s hand, is shewn to the mind so convinced, and this encourages the soul to hope for all necessary and seasonable supplies of holiness, wisdom, strength, and support, in all times of affliction, temptation, and danger, and in order to the discharge of every duty, and the exercise of every grace, as the difference of his circumstances, in this changing state, may render needful. And the compassion, care, and power of Christ, are also discovered to the soul. This view of a Saviour much endears Him to the poor sinner, and lie is filled with wonder, that such a Redeemer, so suited to his condition, should be provided for one in misery, and wholly so through sin, and be provided too by the Object against whom all his sins have been committed; this is grace which is above all degree of comparison astonishing, and the soul cannot but be amazed at it. Hence,

4. The poor sinner resolves that he will look to Christ, and to Him only, for salvation. Persons under legal convictions, place some degree of trust in the merit of a Saviour, but they do not confide therein alone, nor will ever be brought unto that. They seek for righteousness and life, partly by works, and partly by Christ ; and what they account the grace of God, viz., a will to accept and reward men, for acting according to their present abilities, and those advantages which they enjoy. But the real Christian, in divine light, sees that there is no such grace in God, that this agrees neither with the first nor second covenant. That the first covenant, or the law, holds forth to the guilty creature nothing but curse, wrath, and eternal vengeance. And that the second covenant, or the gospel, is a revelation of salvation, by the blood, righteousness, and grace of Christ, without anything of the creature to be connected therewith, as the ground of its dependence and hope of life and happiness. And the soul approves of, and acquiesces herein, as what is truly wise, holy, gracious, and upon all accounts most fit. A person who is the subject of that conviction of which I speak, heartily acknowledges that it is proper for him eternally to own, that shame and confusion only are his due, for his manifold and great transgressions. And that it would be acting a presumptuous part in him ever to expect salvation in a way not honorable to God, and His infinitely glorious perfections. And as he sees that this is the only way wherein the glory of God can be exalted, this he chooses, delights in, and rejects all others. Legal conviction of sin, and the bare knowledge of the truths of the gospel, will never bring a person to this.

5. These views of Christ in His glory, and of the grace of God, in its freeness, riches, sovereignty, and eternal duration, produce in the soul, not only adoration and praise, but also spiritual and holy desires. Earnest desires of a conformity to Christ, and of obedience to the whole will of God. Grace influences a man not only to seek for a deliverance from the punishment of sin, but for salvation from sin itself. Self-love may put a person upon the former, but it will never carry him on to the latter. Some speak very contemptibly of good desires ; but desires of grace are grace ; that is to say, that they spring from a gracious principle, implanted in the heart by the Spirit of God; and this is an eternal truth. A desire of holiness is a holy act, and cannot spring up in the carnal mind, as it is corrupt; no holy acts arise from the flesh. If a desire to sin is a sinful act, then a desire to be holy is an act of holiness. Again, desire supposes an approbation of what is desired; for a person desires not that which he does not approve of In a desire of holiness, therefore, is contained an approbation of the law of God, unto which a carnal mind will never become subject ; and, consequently, that person in whom holy desires arise, is spiritual, holy, and born again. Moreover, what God produces in men by His gracious influences upon them must be holy; He is the author of holy desires, for He works in us to will, as well as to do, and both of His good pleasure. Besides, that which God approves of is certainly holy; He approves of a holy desire and will hear it. Herein consists the very essence of prayer. Our desires are the language of our souls, and desires of holiness God will graciously attend unto and fulfill. Blessed be his name for that abundant evidence which He hath given us of this matter, in many sweet and precious promises. Thought is a lower act than desire; and even that, when it is spiritual and holy, is graciously regarded by God. He hath " a book of remembrance written before Him, for them who think on His name." And He hears the desire of the humble; their sighs and groans, arising from a sense of their sinfulness anti imperfections in duty, are acceptable to Him.

It is false to suppose that a man may be convinced of his misery, and desire salvation, (by fits and starts for many years) and yet be lost for ever. Nothing more contrary to the tender love and care of Christ towards poor sensible sinners can be asserted than this is. What! may a man see his misery, and desire salvation by Jesus Christ, and yet be lost for ever? What is a desire of salvation by Christ, but a poor sinner’s application to Him to be saved by Him? Will He then refuse to save him ? Or are not His merit, and power, and fullness, equal to His compassion? Would He save him, but cannot ?

Grace is an habitual disposition to holy acts; but in none is it always in actual exercise. The less it is interrupted in its acting’s, the better; and Christians ought to be careful about the exercise of it. Our Saviour has taught us this doctrine, that happiness will attend the man who hath holy desires :"Blessed are they that hunger and thirst after, righteousness, for they shall be filled." In whomsoever a will is wrought to receive grace, life, and eternal blessedness, to him those favors shall certainly be granted; for with that gracious view was that desire and will produced in him.

Mr. Wesley advises a person not to account himself a Christian; no, not in the lowest degree, unless the Spirit of God bears witness with his spirit, that he is a child of God. That is to say, until he enjoys an assurance of an interest in the love of God, is an heir of Him, and a joint-heir with Christ. What if a man hath such an assurance? May he certainly conclude upon his everlasting enjoyment of God, of whom he is assured he is an heir? No, by no means, according to Mr. Wesley’s opinion that there may be a final falling away: for grace in his heart may become extinct, as he thinks; and, therefore, this assurance cannot be a persuasion of a certainty of being happy hereafter ; because that is not a thing certain in itself, at least, with respect to some, who really have true grace. For if a person may lose his meetness for heaven, how well so ever he may be satisfied that he is at present the subject of that meetness, it is impossible that he should enjoy an undoubted hope of coming there. I beg leave to observe that it is not acting the part of a workman who needeth not to be ashamed, in giving advice to Christians not to rest satisfied with that measure of grace they have already received, to require them to conclude they have none at all, because it is not carried to that height, which 0 ought to desire it may be brought in to their souls, for the glory of God, and their greater consolation. Is it proper to persuade a man that he is not a babe in Christ, because lie is not a father ? Is it any wisdom to labor to persuade a person that he is dead in trespasses and sins, merely because he has not yet arrived to that degree of spiritual strength which it is desirable he may? Is it proper to deny such acts as certainly spring from a gracious principle in a person, to be of a holy, spiritual nature, because some farther acts of the same principle are yet wanting in him ? Is this the way to strengthen and improve grace in the mind? On the contrary, is it not the way to promote unbelief ? It certainly is, and hath no other tendency than to bring a person of a lower measure of grace to conclude he has none; which is not a likely means of increasing it. The best have need of exhortation to seek after the increase of grace in their souls; but that is not a sufficient reason for calling upon any, in whom true grace is, though in a low degree, to conclude upon his being wholly destitute of it. That person who knows no better method of stirring up Christians to their duty than this, ought to stay till he is better qualified for a service of this kind, before he presumes to engage in it. But I return to the work before me.

III. There is a great difference in the obedience of a person who is the subject of a legal conviction, and that of a spiritual person. This difference is not in the external matter of it ; for that, I grant, may be the same in both, as to abstinence from sin, and the practice of duty. The one may be as outwardly regular and religious as the other. But still there is a vast difference in the obedience of these persons. The person under a legal conviction, acts out of fear in what he does. He would not be what he is, was it not through terror of conscience which drives him to it. He obeys God, as a man obeys a tyrant, under whose power he is. Such obedience God abhors. The gracious soul attends to duty from a principle of love to it, and delight in it. Again, the man who acts under the influence of a legal conviction, proposes to make God a debtor to him by his obedience and all the satisfaction he takes in what he does, arises from the consideration of the reward he expects for his care, diligence, and denial of his sins. His aim is his wages, and serving of himself, not God. This is also highly displeasing unto God. Whereas a spiritual person aims at God’s glory, and humbly owns that his service is so far from deserving a reward from God, that it justly exposes his person to condemnation, because of those blemishes and imperfections that are found even in the purest part of it. Again, a person acting under the influence of legal conviction, is content with the performance of duty, but a gracious soul alms at spirituality and communion with God therein.

I shall conclude this subject with some observations.

1. Sometimes persons who give the best evidence of their being subjects of true grace, are in great concern, through fears and jealousies, that they are not. Because they are not that in degree, which the gracious principle in them causes them to long, to be, they are fearful that they are not that which in fact they are, viz., lovers of God, of Christ, and of holiness, and haters of sin, as sin. On the other hand, 2. It is often seen, that some, who have no reason to conclude that they are in a happy state, have no scruple at all of the goodness of their state, and the safety of their condition. They are indeed other sort of men than they once were, they have passed under a change, and they think all is well. But they know not themselves, nor sin, nor God, nor Jesus Christ; nor wherein the real happiness of a poor sinner consists, and are quite easy and content without it. They cry to themselves peace, though they know not the way to eternal rest and peace. They think that they are in the way to heaven, but in fact, they are on the road to hell and everlasting misery. There is another way which leads to death, besides that of indulging our sensual lusts, and neglecting the duties of religion, viz., a proposal to obtain life by our own works, in opposition to God’s way of saving poor sinners, alone by the blood, righteousness, and grace of His Son. He, who thinks to acquire a right to heaven by his own works, and attends to duty upon that principle, will in the issue meet with a sad disappointment.

3. Not all that knowledge which a Christian hath of Christ, and heavenly thin," is of a spiritual nature. His discernment of the truth of evangelical mysteries, may be clear and very extensive, and yet his spiritual acquaintance with them may be but small. He may be very conversant about them, as to their truth, connection and the harmony of the several branches of the gospel, and yet be but very little, in the exercise of grace upon them. Let us, therefore, never form an opinion either of the truth, or of the degree of our grace, from our perception of the evidence of the truth of gospel doctrines. For, as a man may perceive that evidence, who has no grace at all so a Christian may much increase in his acquaintance with the truth of evangelical principles, and be able to speak of them with great readiness, pertinence, and accuracy, and notwithstanding that, woefully decline in a gracious, savory, and spiritual knowledge of the things themselves, It is not always that our growth in grace is equal to our improvement in light of this kind. And I must needs say, that it would be better for most of us more carefully to attend unto this consideration, than perhaps we do. A revival in the vital and experimental part of religion will be expected in vain, tinder our sorrowful decays, without it.

4. Hence we see what care and caution, as well as faithfulness, are required in a Christian minister. Great prudence, and a clear discerning of the difference between real grace in its nature, and the genuine acting’s of it, and a legal conviction, and of its effects are necessary, ill speaking to their hearers on the important subject of the conversion of a sinner. Un-skillfulness’ in treating on this point, may be attended with sad consequences, both to saints and sinners. The former may be discouraged, or weakened in their faith j and the latter may be tempted to think that they are in safety. If, on one hand, we are not careful that our account of conversion exceeds not the nature of true grace in those effects which it produces ; and if, on the other, we see not to it, that our account of that work comes up to its real nature and genuine fruits. And therefore, how awful and how difficult a labor is that of the ministry ! What compass of spiritual knowledge! What acquaintance with the workings of the minds of men under convictions and temptations What a discernment of true grace in its nature, acting’s, and fruits, are necessary unto the discharge of this service, as well as an understanding of the mystery of God, and of the Father, and of Christ ! What assiduity in study, not only in the holy word of God, but also what careful observations of our own hearts, in times of trouble, temptation, as well as in seasons of consolation and joy, is requisite ! A well-taught of God Christian preacher, is the noblest and highest character a poor sinful mortal can bear. But unto this, what labor, what skill, what tenderness, what faithfulness, are absolutely necessary ! And therefore, once more I observe,

5. It certainly behooves Christians to give all possible assistance and encouragement to ministers in their work, which in itself is so very difficult, and which in a proper discharge of it is of such importance to their advantage, in their best interest. This is one duty, among many others, too much neglected in these declining times. How many professors are unconcerned what difficulties and discouragements their ministers labor under? They live in plenty, and are rising in their circumstances, that is enough for them. They cannot but know, if they will allow themselves to think, that their ministers find great difficulty to provide things honest in the sight of men ; and yet they are so far from affording them a little degree of sympathy under this circumstance, that they frequently insult them, however modestly they demean themselves. I think that man is blind, who discerns not some visible tokens of Christ’s displeasure, with this sort of behavior towards his ministers. But I forbear to add on so unpleasing a subject.