Chapter II.
The Character and Condition of the Converted.

Importance of the change effected in conversion.—When we consider the work of redemption as a means of making known the character and attributes of God, there is no part of all the gospel scheme more deserving of our careful investigation, than that which refers to the conversion of the sinner. It is by the Church that God makes known, even to "principalities and powers," his manifold wisdom; and none of all his dealings with his people is better fitted for calling forth our praise than the mighty act by which he brings them out of darkness into his marvellous light; by which he rescues them from the spiritual deadness of their natural condition, and bestows upon them newness of life in Christ; by which he delivers them from a state of utter and hopeless alienation, and brings them into the closest relationship and most intimate union with the Lord; making them "sons" and "heirs of God," and giving them the "Spirit of adoption, whereby they cry, Abba, Father!"

The manner in which conversion is spoken of in Scripture, leads us to regard it as a change peculiar in its nature, and highly important in its results.

It is termed "regeneration," and "being born again." These expressions evidently imply the implanting of a new principle, the entering, as it were, on a new state of existence.

It is spoken of as a "renewing in the spirit;" the making of a "new man," a "new creature;" the "putting off of the old man, and the putting on the new;" and as a "renewing after the image of him that created him." These expressions cannot refer to any unimportant or transitory change. If man be renewed, he must experience a total transformation, in that which constitutes the great and essential part of his constitution, and be brought into a condition like that in which he was when the Lord at the first "breathed into his nostrils the breath of life, and man became a living soul." If he be made in the image of him that created him, he must bear once more the likeness of his God.

In some other passages, man, in his unconverted state, is spoken of as spiritually dead; and when brought into union with Christ, he is said to be "quickened," or made spiritually alive. "You hath he quickened, who were dead in trespasses and sins." (Eph. ii. 1.) Death implies inactivity and utter insensibility. When life has departed, all labour is at an end; the strongest limb can no longer move; the most skilful hand can no longer work; and, however great the need of the survivors may be, the lifeless clay of the departed can render them no aid. Though we speak into the ear of the dead man the tidings of joy, he does not smile; though we tell of disaster and wo, he does not weep. He partakes no more of the labours, of the cares, or the pleasures of time. When the Apostle, therefore, speaks of conversion as a "quickening" of the "dead," as a change from spiritual inactivity and insensibility, to spiritual energy and enjoyment, it is very evident that he represents it as a work of the most wonderful kind. It must be not only a work of inconceivable importance to the sinner, in whom it is wrought, but a work in which the perfections of its author are remarkably exhibited.

In directing our attention to the work of grace, as it is ordinarily manifested, we propose to consider:—The Antecedents of Conversion, that is, the feelings and emotions which, usually precede it;—the Change of Nature which takes place in Conversion;—the Effects which it produces on the life and conversation;—and, the Consequences of Conversion, as it affects the sinner's relation to the law and government of God.

The antecedents of conversion, as usually manifested, are a conviction of sin and misery, and a knowledge of the Saviour's work, as the effectual means of reconciliation with God.

When the sinner begins to turn to the Lord, the first emotion that arises within him, is a sense of sin, and an apprehension of danger. He is led to see something of the holiness and justice of the Divine character; his conscience is awakened to a perception of his own manifold transgressions and shortcomings, and thence there arises the fear and trembling of a soul exposed to the wrath of God, and in danger of eternal condemnation. The conscience, even in the unconverted man, though "seared as with a hot iron," is not altogether dead; and so soon as a man is led to consider the relation in which he stands to Good, and the nature of the divine commandments, conscience reasserts its original power,—it pronounces the sentence of condemnation; and a dread of the displeasure of the Almighty makes the awakened sinner cry out, like those of whom we read in the Acts of the Apostles, "What shall I do to be saved?"

This sense of sin, and of its consequent danger, is the first step towards conversion. It naturally leads the mind to seek for deliverance: and when the Saviour is presented to its, view in the ordinances of the gospel, earnest attention is given to the message of grace. The method of salvation is inquired into, the work of reconciliation is apprehended, and the cross of Christ is seen to open up a way of escape from the wrath to come, and a door of access to the favour of the Lord. The enlightening of the mind in the knowledge of Christ is the second step of the sinner's approach to God.

This conviction of sin and misery, and this knowledge of the Saviour's work, bring the awakened sinner to the threshold, as it were, of his Father's house; but there is a further progress required, before he can enter in. They are the usual antecedents of conversion, but they do not necessarily and uniformly lead to it. They make a man almost, but not altogether a Christian. The deepest conviction of his own guiltiness, and the clearest views of the Mediator's sufficiency, may pass away; and the sinner that seemed to be overwhelmed under their weight may return again to folly. There are few who remain careless and hardened during the whole course of their lives, without any thought of God or of a coming eternity. There are multitudes who have been led to see that they are sinners, and who have therefore been filled, occasionally at least, with alarm, so that they may be described as adopting the creed of the devils, who "believe and tremble." In many, however, this fear is but a momentary feeling, which is banished from the mind by the first trifle that attracts the eye; in others, it is quieted by an attempt at outward reformation, by superstitious observances, or by some of those deceitful imaginations which induce men to say, "Peace, peace," when there is no peace. Others advance further, they see their sin and danger, and they see the Saviour's suitableness to their need but they still stand aloof. The natural pride of the heart, the love of the world, and the innate enmity of the soul to God, forbid their closer approach. They are convinced of the excellence of the way of reconciliation which the Saviour has opened, and they say with Balaam, "Let me die the death of the righteous, and let my last end be like his;" but their love of sense and sin prevails over their convictions, and they remain unchanged. They may be reckoned among the people of the Lord, and they may be thought, both by themselves and others, to have been truly converted, but that mighty work which brings the sinner from deadness to life, has never been effected; and the almost Christian sinks deeper at last in the gulf of perdition than the altogether careless and unimpressed.

The change of nature that takes place in conversion.—This change is spoken of in Scripture as "regeneration," a "new birth," a "quickening from the dead," a "renewing in the spirit of the mind," &c. These terms imply a complete and thorough transformation in that part of the human constitution which is entitled to the chief pre-eminence, and which more especially constitutes the man. They naturally lead us, therefore, to look to conversion as having more especial reference to the faculties and affections of the rational soul, and indicate that a great and all-important change is made upon them.

There is no change made in the outward organic frame. The believer and the unbeliever are nourished alike, by the ordinary bounties of Providence. They are fed by the same food, preserved in warmth by the same attire, and sheltered by similar dwellings from the inclemencies of the seasons. They are alike liable to disease, and suffering, and death, and, if the man who follows the Scripture rule, and lives in temperance and sobriety, escapes the attack of those diseases which follow as the consequence of sin, this advantage does not proceed from any essential or radical alteration in the constitution of his bodily frame.

In like manner, there is no direct change on the animal faculties and desires. When conversion has been wrought on the soul, when its faculties have been directed to their legitimate objects, and its original emotions are re-awakened, the bodily appetites, the affections and desires of the animal nature, which formerly bore undisputed sway, are brought more or less under control. Their influence is weakened, the unnatural longings which they excited lose somewhat of their intensity, but their nature remains essentially the same. Like the untameable tiger and hyena, when confined by the bars of the iron cage, their malignity is restrained, but their original character and disposition continue as they were. It is to this unaltered nature of the animal affections that the Apostle alludes when he says, (Rom. vii. 23,) "I see a law in my members warring against the law of my mind, and bringing me into captivity to the law of sin. O wretched man that I am! who shall deliver me from the body of this death?"

The change produced is on the soul. The original faculties of the soul, Reason, Conscience, and the Use of Speech, as was formerly remarked, remain in the unconverted man, though their powers are impaired, and they are turned away from the objects for which they were originally designed. In the converted man, these powers continue weak and imperfect in consequence of the Fall, but they are directed with more or less steadiness to the objects for which they were originally designed. Reason is occupied in contemplating the perfections of God, the means of securing his favour, the wonderful work which he hath wrought, and the counsel contained in his Word. Conscience is employed in examining the nature of God's commandment, and the duty required of man; and the faculty of speech is exercised in offering prayer and thanksgiving to God, and in expressing the emotions of love and compassion towards men.

The change produced on the faculties of the soul is essentially a change in their object and direction. It has, however, a tendency also to restore them to their original strength and activity. When the powers of reason, instead of being occupied with trifles, are engaged in contemplating the nature and the work of God; when conscience, instead of adopting as its standard the opinion of men, directs its decisions by a reference to the law and pleasure of the Lord, the health and vigour of the inward man are gradually renewed, and the awakened soul advances with growing ardour in the path of life.

In our present condition this change is never perfect; even in the best of men, while they remain here below, the animal affections at times prevail and make the powers of the soul subservient to their desires. It is not till the mortal puts on immortality, that the inward eye regains its clearness, that the inward ear is fully attuned to the voice of spiritual harmony, and the powers of the rational man assert their due supremacy.

The great, we may say the all-important change, is that which is produced in the affections of the soul. These, as was formerly stated, are Devotion to God as a Being possessed of infinite excellence, Benevolent Regard to the welfare of our fellow-creatures, and the Love of that which is right. In the unconverted man we find only a few faint traces of these emotions, while feelings directly opposite have been engendered by transgression; and enmity to God, selfishness, injustice, and love of iniquity, predominate in the soul, and but for the restraining grace of the Holy Spirit would bear undisputed sway over the whole man. In the converted man, these evil affections, the natural product of sin, are taken away, and the original emotions of the unfallen Adam are restored. Devotion to the Crea­tor resumes its place, and enmity to God is banished. An enlightened regard to the welfare of his fellow-men, warms the heart that was formerly filled with selfishness and indifference; the love of righteousness supplants the spirit of malice and iniquity; and the believer is led to take delight in directing all his paths in accordance with the dictates of conscience and the commandment of God.

This change in the emotions, which constitute the highest and most important part of man, involves a double work of grace. There is, in the first place, the rooting out and destroying the affections engendered by sin. The evil desires that characterize the fallen nature, the hateful principles of enmity to God, malice, and love of iniquity, are taken away. There is, in the next place, the implanting anew of those holy emotions which constituted the glory of the unfallen man, which glow in the bosom, and inspire the song of the angels, and which fill the heart and originate the work of Him who sitteth on the throne. The unconverted man bears those hateful features which characterize the family of his father the devil; the converted man exhibits more and more distinctly the image of his Father who is in heaven.

The origin from which conversion is derived has already been described in the account which was given of the offices of the Father, Son, and Spirit. The counsel of the Father and the work of the Son, are uniformly represented as the original sources from which our salvation flows; and the operation of the Holy Spirit is always referred to as the only effectual means by which that counsel and work are applied. "It is God that worketh in you, both to will and to do of his good pleasure," (Phil. ii. 13.) "God has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," (2 Tim. i. 9.) "It is the Spirit that quickeneth," (John vi. 63.) At the same time, however, man is required to employ the outward means. In this, as in every part of his work, the Spirit calls for our co-operation. If we desire our own spiritual improvement, we must read the Word, we must attend upon ordinances, and above all, we must pray for the blessing. Though the whole be a work of grace, we must not neglect the duty appointed to us; but, on the contrary, we are enjoined to "work out our own salvation with fear and trembling, for it is God that worketh in us both to will and to do," (Phil. ii. 12, 13.)

The effects which conversion produces on the life and conversation.—The importance of conversion, the thorough and radical nature of the transformation which it implies, is further illustrated by the change which it makes on the character and conduct of those who believe.

That such a change will necessarily ensue, Scripture teaches in passages without number; that such a change naturally and usually takes place, is not only taught by the testimony and experience of Christians, but by the jeers of the careless, and by the opprobrious epithets which they apply to the people of God.

In some cases there is a sudden and complete reversal of the opinions formerly held, and of the practices formerly pursued. It was thus with the apostle Paul. When engaged in a furious persecution of the saints, and breathing out threatening and slaughter against them, converting grace laid hold on him, in the midst of his mad career, and made him immediately say, "Lord, what wilt thou have me to do?" And when he was sent forth on his apostolic mission, he became not only an humble and devoted servant of the Crucified One against whom he had formerly been raging, but in labours he was "more abundant," "in deaths oft;" and renouncing all those advantages of which he had formerly boasted, he said, "God forbid that I should glory, save in the cross of Christ." Many instances of a similar kind have been found in every age and condition of the Church.

In general, the change, however wonderful and important, does not become immediately apparent. There is an entire transformation of the emotions of the soul, and these emotions constitute, unquestionably, the most exalted and influential part of the human constitution; but we usually find that the animal affections not only exert a continual and powerful effect on the conduct and behaviour, but too frequently predominate over every other. It is not till we trace the onward course of the believer in holiness, and contrast it with that of the unconcerned in sin, that we are able to appreciate aright the effects which conversion produces.

In those who have been savingly united to Christ, the natural enmity of the heart to God has been taken away, and devotion, benevolence, and love of righteousness, have been implanted in its room; but these emotions are at first so feeble, and the faculties of the soul are so weakened by habitual transgression, that the affections of the flesh prevail, and the child of God is often led away into folly and sin. On the other hand, though the principle that pervades the soul of the unconverted be enmity against God—the same disposition as that which actuates Satan and his angels, this evil emotion is so controlled by the restraining grace of the Holy Spirit, that its influence, comparatively speaking, is but little felt, and the animal affections bear rule. At first, the predominating influence in either case is the same; the desires of the flesh, the "law in the members," retain, for a time, the supremacy. It is not till the emotions of the renewed soul have begun to exert their rightful authority, and have acquired a full ascendency over the heart of the believer, and till enmity to God has matured its baneful fruits in the sinner, that we are able rightly to appreciate the mighty difference that there is between spiritual life and spiritual death, between the principle that actuates the believer, and that which influences the unconverted and unbelieving.

Conversion, in the proper acceptation of the term, denotes the first awakening of the heaven-born desire which leads to sanctification of heart and life; it is an instantaneous act of grace, coincident with that which confers justification and adoption. The effects which flow from it, however, constitute a work, of which the progress is generally slow, and often interrupted. Excepting in a comparatively small number of cases, such as that of the apostle Paul, it advances by almost imperceptible degrees. It is most appropriately compared to the mustard seed, gradually shooting forth and increasing, till "it becomes a tree, and the birds of the air lodge in the branches thereof;" and to the leaven in the lump, silently extending its influence "till the whole is leavened." In the beginning of the Christian course, the dread of Jehovah's displeasure exerts a more powerful influence on the believer's heart than the spirit of devotion, and God is feared more than he is loved. As the plan of salvation becomes more fully understood, the hope of sharing in the Redeemer's favour awakens a livelier sense of gratitude to the Lord for his unspeakable gift; admiration of the Divine character, joy in communion with the Father of all, and assurance of his favour, succeed, in their turn, till, at last, perfect love casteth out fear, and the whole soul is brought into conformity to the will of God. The emotions of the heart pass, if we may so express ourselves, through all the varied degrees of spiritual temperature, from the zero, or lowest line on the scale of spiritual deadness and indifference, till they reach the point where the stubborn nature melts, and the soul bursts forth into the flame of grateful devotion.

The progress in grace, moreover, is often irregular and interrupted. Various causes concur in deadening the emotions implanted by the Holy Spirit, and in giving strength to fleshly lusts and earthly temptations. There is a continued conflict between the new desires and the old, or between the flesh and the spirit, as it is expressed by the Apostle. Satan is also represented, as on the one hand, alluring to sin, while the Spirit is, on the other, exciting to holiness. The heart of man becomes a battlefield, on which the powers of light and of darkness contend for the victory, and the issue of the combat oftentimes seems doubtful. In all who truly love the Lord, however, the influences of grace will ultimately prevail, and though the contest may be fierce, and the wounds inflicted grievous, the believer will, at last, attain to the prize of his calling, and share in the rewards of victory.

The onward progress of the soul in righteousness may be compared to the influx of the rising tide. As wave after wave strikes on the shore, the water alternately rises and falls, and for a time, it may be difficult to tell, whether the rise or the fall be the greater; but gradually the tide advances, till every creek is filled, and the water reaches its highest mark. In like manner, in the experience of the Christian, the swelling of heavenly desire alternates with the backward ebbing, occasioned by carnal emotion, but on the whole there is an advance, until at death the soul, released from sin, is filled to overflowing with gratitude and love.

The consequences of conversion as it affects the sinner's relation to the law and government of God.—In formerly treating of the consequences that result from the sufferings of Christ, as the substitute for men, we observed, that, in order to effect a reconciliation between the offended Majesty of heaven and the guilty children of men, the Saviour took on him our nature, and assumed a character in all respects suited to the office of a Mediator;—that he willingly became our surety;—that the Lord of all has been graciously pleased to accept of his offered media­tion;—that an adequate satisfaction has been made;—and that the consent of the offender alone is wanting to complete the agreement. This last requisite conversion supplies. According to the promise which says, "Thy people shall be willing in the day of thy power," whenever the regenerating influence of the Holy Ghost is exerted on the soul, whenever the spirit of alienation is taken away, and the spirit of love and devotion implanted, a full and grateful consent is given to the covenant of mercy, and all its blessings are thereupon made sure. That act of mighty grace, by which the carnal mind is transformed into the loving soul, is immediately followed, or, to speak more properly, is accompanied, by the gracious act of justification, wherein all the sins of God's people are blotted out, and they are accepted as righteous in his sight, for the sake of the atonement which the Redeemer has offered in their room. By nature they are under the curse, and exposed to the wrath of God; but, united to Jesus, they are justified, and their sins are remembered no more. They are clothed in the robe of the Redeemer's righteousness; they consequently stand before the Lord without spot or stain, and He, in whose eyes the heavens are not clean, and who chargeth even his angels with folly, sees no sin in his saints, and no blemish in his Israel.

In the same manner, the disposition implanted in the believer at his conversion, by which he is enabled to accept of the covenant of grace, opens up for him a way of access to all the benefits which the Redeemer has purchased by his obedience as the substitute for men.

The merits of this obedience, the wages earned, if we may so speak, by this labour of love, the Saviour imputes to his people. And so soon as they intimate their free consent, and renounce reliance on their own endeavours, so soon do they become in Christ heirs of God and inheritors of heaven. This consent to the covenant, this renunciation of all confidence in themselves, is the necessary and immediate result of conversion. The converted, therefore, do not only partake of justification, but also of adoption, with all its privileges, and all its glorious hopes. Those who are united to Christ Jesus have a claim to reward to which no other creature can aspire, for their title rests not on their own obedience, but on the obedience of Him who was God as well as man. Through Christ they are the children of the Most High. They are represented as succeeding to his possessions; they are termed "heirs of God, and joint-heirs with Christ." "All things are theirs, whether things present, or things to come, all are theirs, for they are Christ's, and Christ is God's." They are "members of his body, of his flesh, and of his bones;" and when the Head is encircled with the diadem of the universe, the members of his body will put on the royal attire, and, united to Christ, will be "kings and priests unto God," and "shall reign for ever and ever."