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 University of California. 
 
 Received C^^y^^- > '^9.0. 
 Accession No. 7/^ 6fJ2 • Class No. 
 
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 littp://www.archive.org/details/conversionitstlieOOspenricli 
 
CO 
 
 SIGN; 
 
 ITS 
 
 THEORY AND PROCESS, 
 
 PRACTICALLY DELINEATED. 
 
 BY 11 EV. THEO. SPENCER, 
 
 If any man will come after me, let him deny hinaself, and take 
 up his cross, and follow me. — Matt. xvi. 24. 
 
 NEW YORK: 
 PUBLISHED BY M. W. DODD, 
 
 OORNIB 8PRU01! BTREIiT AND OITT HALL 8QUARK 
 
 1864. 
 

 ENTERED, ACCORDING TO ACT OF CONGRESS, IN THE YEAR 1854, BY 
 
 THEODORE SPENCER, 
 
 IN THE CLERK'S OFFICE OF THE NORTHERN DISTRICT OF NEW-YORK. 
 
 7^^ ^ 2 
 
 FOUNDRY OF S. ANPRUS AND SON, 
 
 HARTFORD. 
 
 W. C. Arnistrouff. Typosraphei. 
 
v= 
 
 PREFACE. 
 
 The chief objects of the following work are to enlighten the 
 honest inquirer in relation to his duty to God, to encourage the 
 believer in faith and hope, and to aid the churches in advancing 
 the work of grace in their congregations. The writer is deeply 
 impressed with the responsibility of attempting to guide immortal 
 souls into the right paths, but the providence of God seems so evi- 
 dently to have "laid a necessity upon him," that he dares not shrink 
 from the duty. In discharging it, he has endeavored to present the 
 cardinal evangelical doctrines without formality, and merely as the 
 exigencies of his subject demanded ; and while he has avoided dry 
 theological discussions and every thing merely theoretical, he has 
 not hesitited to develop every important principle which was adapted 
 to his designs, even at the hazard of being considered too particular 
 by the ignorant or indolent. 
 
 In the earlier period of his ministry he was much disheartened 
 by the absence of that precision of instruction in relation to the 
 sinner's duty to Christ which is so indispensable to his intelligent 
 discharge of it, and consequently to his final salvation. In every 
 other branch of science such accuracy is attainable, and indeed is a 
 peculiar beauty in the legal and other professions; and it seemed 
 evident that the Scriptures intended it should be acquired on this most 
 important of all subjects also. The many discouraging apostasies 
 which followed his own and others' instructions, finally determined 
 the writer to devote himself to a study of the position, exigencies, 
 and capabilities of impenitent and regenerate mind, the truths that 
 .were adapted to its various frames, and the ways of the Holy Spirit 
 with the hearts of men so far as they were revealed or were dis- 
 coverable from the impressions produced by him. The results of 
 
4 PKEFACE. 
 
 such investigations, pursued for more than a quarter of a century, 
 during which he has conversed with thousands of careless persons, 
 convicted sinners, or doubting Christians, are now presented to the 
 reader. While engaged in them, he has never knowingly suffered 
 his opinions to be influenced by fancy, or by the power of mere 
 authority except that of divine revelation, which has always been 
 absolute with him; but he has endeavored to elucidate the teachings 
 of the Scriptures by developing facts and principles as they exist in 
 the actual workings of the human mind. 
 
 The majority of those who have intellectually received the Holy 
 Scriptures, and who have enjoyed its instructions, (for whom this 
 work is intended, to the exclusion of the caviler and the sceptic,) 
 have at some periods indulged hopes of heaven more or less con- 
 fidently, and which have proved to be more or less transient. To 
 meet the necessities of such, the writer has commenced with an 
 investigation of various grounds of hope ; these should be critically 
 examined also by every reader, whether he is avowedly destitute of 
 a hope in Christ, or whether he entertains one in the validity of 
 which he is confident; for a knowledge of them is indispensable 
 to an intelligent perusal of the remainder of the work. May the 
 Most High condescend to make it conducive to his own glory in 
 turning smners to righteousness, and in preparing many of his 
 children for a more useful service here, and for a joyous passage 
 through the dark valley of death to the blessedness of his holy 
 and heavenly kingdom! 
 
 Utica, N. Y., 1854. 
 
CONTENTS. 
 
 CHAFTER I. 
 
 ANALYSIS OF VARIOUS RELIGIOUS EXPIRIBNOBS 
 
 Remarks upon the difficulties usually encountered by the unconverted 
 in embracing religion. — Proposition to explain the precise duty 
 of the sinner, in turning to God. — Necessity of retrospection in 
 order to a clear knowledge of his present position. — Statement 
 of the general plan of the work. — What is intended by the deceit- 
 fulness of the heart. — Development of the Inquirer's early reli- 
 gious views, and of his efforts for salvation and various other 
 exercises. — Delineation of various means adopted by other persons 
 in order to their salvation, 11 
 
 CHAFTER II. 
 
 ■LXMXNTS OF MORAL CHARACTXR IN OICNZRAL. 
 
 The moral superiority of uprightness over interest or pleasure. — The 
 distinction between natural and moral character. — Also, that be- 
 tween character, reputation, and happiness. — How moral character 
 is fo be determined. — The rise and character of the mental exercises, 
 — In what liberty consists. — Whether moral character is transfer- 
 able. — The difference between the principles which decide the 
 personal character of an agent, and those which determine the 
 
 character of his actions, 3 ? 
 
 1^ 
 
Q CONTENTS. 
 
 CHAPTER III. 
 
 ELI1M2NTS OF HOLT CHABAOTHB. 
 
 PAOB. 
 
 Holy character the constituent principle of regeneration, submission, 
 conversion, obedience, repentance, faith, and the new heart. — 
 Whence Christ derives his legal authority to rule over mankind. 
 — Answered from the deductions of reason ; and from the declara- 
 tions of Christ himself. ^-Whether our relations to him savor of 
 bondage. — Important practical distinction between freedom and 
 voluntariness. — The benevolence, mercy, and justice of God. — 
 The ultimate end which Christ contemplates in the administra- 
 tion of his moral government, shown from the Scriptures. — The 
 development of his natural glory in the creation of the material 
 worlds. — The exhibition of his moral glory in the administration 
 of his providential and moral governments. — What is intended 
 by the glory of God. — What, by the beauty of holiness. — Why 
 God loves and pursues his own glory supremely. — What deter- 
 mines the holy character of God. — What, that of saints and 
 angels. — What, that of believers on earth. — What constitutes the 
 Christian religion, 48 
 
 CHAPTER IV. 
 
 E-LEMENTa OF -UNHOLY CHABACTEB. 
 
 The cause of sin in the natural heart. — The principle illustrated. — 
 Difference between desire and preference. — What intended by 
 selfishness. — Selfishness the parent-principle of all sin and misery, 
 — W^hy its moral character and odiousness is so much concealed. 
 — The Scriptural view of the character of the sinner. — The mean- 
 ing of flesh and blood when used figuratively by the sacred writers. 
 — Three principal points of antagonism between the sinner and 
 God, explained. — What intended by the total moral depravity of 
 the natural heart. — Results of the holy opposition of God towards 
 the sinner; — in the immutability of his hostility to him as a sin- 
 ner; — in his disapprobation of his character and conduct; — in his 
 cordial dislike of him, his principles, feelings, and conduct; — ^in 
 his purpose to punish him. — Character of the happiness in the 
 
CONTENTS. 7 
 
 PAOB. 
 
 eternal state which is contemplated by the sinner; and his char- 
 acter in the pursuit of it. — Morality acceptable to God only when 
 springing from a principle of piety. — The difference between acting 
 from principle, and from a supposed right way to effect some 
 desired end, illustrated, 67 
 
 CHAPTER V. 
 
 MOBAI. OHABA.0T31KI8TIC8 OF THE EXKKCISXS BEFORE ANALYZED. 
 
 Sincerity no valid evidence of the truth of the thing believed. — Nor 
 are the happy feelings produced by our belief or hope. — Review 
 of the moral character of the Inquirer's early exercises. — Charac- 
 ter of his convictions of sin. — Of his original purposes of obedience. 
 — Of his dependence and hope in Christ. — What intended by the 
 salvation of God. — Character of the first works of others before 
 described. — Rise and character of the Inquirer's ntw feelings, or 
 supposed evidences. — Of his gratitude toward Christ. — Of his ex- 
 ercises toward sin; — toward Christians; — toward sinners. — Of his 
 feelings in respect to prayer ; — resrding the Scriptures ; — in self- 
 examination ; — in aiding religious of benevolent objects; — in pur- 
 posing a public profession of religion. — Character of his feelings 
 while declining in religion. — Of his external deportment. — Of his 
 present exercises. — The character of the whole series illustrated. 
 — Inquirer's exact position. — The feelings and purposes of God in 
 such cases. — The nature of the sinner's inability illustrated, and 
 practically tested, 98 
 
 CHAPTER VI. 
 
 OB8TA0LZ8 TO THZ SINNER'S FROORZSS. 
 
 Reasonableness of abandoning the pursuit of whatever is seen, from 
 argument and experience, to be unattainable. — Propositions respect- 
 ing the formation of a resolution on a moral subject, where love 
 is not excited, and where there is no personal benefit to anticipate, 
 or injury to apprehend. — General illustration of this principle. — 
 Examination of the sinner's action on various points, and the devel- 
 opment of various theoretical errors and practical hindrances, . . 158 
 
CONTENTS. 
 
 CHAPTER VII. 
 
 OnSTACLaS to THS sinner's PaOQBBSS. 
 
 PAOE. 
 
 Explanation of the selfish character of various expedients resorted to 
 by sinners. — Whether a gradual change of heart can be effected 
 by enhghtening the mind in the doctrines and duties of the Scrip- 
 tures. — What aid in accomplishing his purposes the sinner may 
 expect from man; or God. — Development of his guilty and lost 
 state. — Exhibition of the inadequacy of various other expedients of 
 the sinner. — His actions on the moral proposition before given, . . 184 
 
 CHATTER VIII. 
 
 DEVELOPMENT OF RIGHT MORAI. PRINCIPLES. 
 
 Exposition and adoption of various positions in respect to the au- 
 thority of God ; — to the avoidance of sin: — to the renunciation of 
 self-control ; — to the abandonment of selfish pursuits ; — to consecra- 
 tion to the divine wjll; — to devotion to the divine glory • — The 
 authority of consciousness as an internal evidence. — Illustration of 
 the divine characteristics displayed by means of the obedient suf- 
 ferings of Christ. — Various exercises in view^ of them ; — and in 
 view of the deformity of sin ; — of the character of believers ; — 
 and of the conversion of sinners. — Present and former principles 
 and exercises contrasted. — Dependence on the Holy Spirit. — What 
 exercises not selfish. — How God is to be glorified by believers. — 
 Obedience to the precepts of the law necessary as the rule of life. 
 — Paraphrase of the decalogue. — Explanation of the principle of 
 the second table of the moral law. — Activity in cultivating the 
 graces of the Spirit indispensable. — Various duties suggested, . . 225 
 
 CHAPTER IX. 
 
 ASSURANCE. 
 
 How a sense of pardon is obtained by the believer. — What intended 
 by regeneration. — What, by conversion. — Self-denial, its nature 
 and necessity. — Commanded in the Scriptures.— The influence 
 
CONTENTS. 9 
 
 PAGB. 
 
 of the Spirit in producing it. — How it is effected in the sinner. — 
 Whether it is wrong for him to despond. — Explanation of our 
 Lord's command to follow him. — Conscience, as an internal influ- 
 ence and moral guide. — The new Christian principle in mental 
 action. — The production of the new disposition, desires, and affec- 
 tions. — What constitutes the new heart, as shown by the Scriptures. 
 — Explanation of Is. 55: 6 — 9, and Josh. 24 : 17 — 27. — Delineation 
 of Christian principles and experiences. — The attainment of assur- 
 ance by the believer practicable, safe, and free from presimiption ; — 
 and no evidence of a pretension to perfection, or of a want of 
 humihty. — Application of the foregoing principles resulting in 
 assurance, 253 
 
 CHAPTER X. 
 
 PSB8ZVXBANCS 
 
 Due knowledge of the Scriptures, and reliance on the Holy Spirit, 
 indispensable to perseverance in holiness. — In what the Christian 
 warfare consists. — What is intended by obedience to God. — What, 
 by submission. — What, by evangelical repentance. — What, by 
 evangelical faith. — What, by sanctification. — Whether believers are 
 bound to be perfect in this life. — How they can be saved, although 
 imperfect here. — The principles on which the believer is accepted 
 by virtue of the atonement. — What intended by the imputation of 
 the merits of Christ. — Whether faith takes the place of good works 
 as a meritorious qualification for the divine reward. — What is in- 
 tended by the doctrine of election. — What, by the final persever- 
 ance of believers. — Why the doctrine is rejected by some, . . . 301 
 
 CHAPTER XI. 
 fSRSSYZBAKOB. 
 
 Whether there is danger of anticipating the guidance of the Spirit, 
 by our own devising and executing measures for the extension of 
 the kingdom of Christ. — Suggestions how that object may be pro- 
 moted. — The providence of God over his people. — How to elicit 
 the holy affections of the believer.— The prayer of faith, explained 
 
10 CONTENTS. 
 
 PA8B. 
 
 and illustrated. — Duty of Christian parents in respect to the dedi- 
 cation of their children to Christ, and in their religious culture. — 
 Variety, according to the effects designed, in the motives presented 
 in the Scriptures. — Whether the process of conversion can be 
 understood by any. — Legal religion, defined. — The religion of the 
 gospel, defined. — Paul's conversion from legalism to Christianity. — 
 Apostle's directions to convicted sinners on the day of Pentecost. — 
 To the jailer at Philippi. — Natural religion, defined • — The veracity 
 of God in denouncing punishment, reconciled with his pardoning 
 the penitent. — The moral immutability of God explained, and 
 reconciled with his change of feeling and purpose toward the 
 penitent. — The scriptural accounts of the repentances of God, 
 explained. — Exposition of Rom. 9: 11 — 13. — Objection to the suf- 
 ficiency of the creative right of God, answered. — Conclusion, . . 352 
 
Coitliusiou; 
 
 ITS THEORY AND PROCESS, 
 
 PRACTICALLY DELINEATED. 
 
 CHAPTER I. 
 
 ANALYSIS OF VARIOUS RELIGIOUS EXPERIENCES. 
 
 Pastor. Will you please communicate to me your 
 present views and feelings in relation to your religious 
 prospects? 
 
 Inquirer. I am not aware of possessing any very 
 peculiar feelings, beyond a general_d§sire to secure my 
 salvation. Some years ago I indulged a hope of pardon 
 and acceptance in Christ ; but my subsequent inconsistent 
 feelings and conduct have almost entirely destroyed my 
 confidence in its validity. Whenever I attempt to revive 
 it, or to recall the evidences on which it was founded, I 
 am sure to be disappointed; and when I endeavor to 
 abandon that hope, and seek one more substantial and 
 permanent, I find that it clings to my heart in spite of 
 all I can do, making me merely repeat ejfforts long since 
 tried, and leaving me in the same state in which I 
 began. 
 
12 CONVERSION. 
 
 P. I presume that, at those times, you strive for feel- 
 ings whicli you find yourself unable to summon; and 
 that you search for some evidences of acceptance which 
 you cannot acquire, notwithstanding all your prayers 
 and labors. There is a cloud before your mind, whose 
 1 darkness you cannot penetrate; and an insensibility of 
 I heart to be overcome, which your efforts seem only to 
 increase; and you are left at a loss what to do? 
 
 /. Such are precisely the difiiculties with which I have 
 had to contend. When I address myself to the duties 
 of religion, I find that I do not know how to begin right^ 
 and cannot discover how to give my heart to God. When 
 I reflect that my former hope may be invalid, the appre- 
 hension seizes my soul that I may be eternally lost on 
 account of this ignorance. This is dreadful ; and if you 
 will extricate me from this danger, you shall have my 
 best thanks. 
 
 P. Under the guidance and blessing of the Holy Spirit, 
 to whom is to be ascribed all the power and praise, I will 
 show you clearly what hindrances lie in your path, and 
 how they are to be removed; and will explain what your 
 duty is, and how to enter upon it. In order to accom- 
 plish this, however, your uninterrupted attention must 
 be devoted to the subject, and you must determine to 
 follow the advice hereafter given so far as you are 
 convinced of its propriety. 
 
 /. I will do so without hesitation. 
 
 P. We know not but that your hope may be valid; 
 but if we would ascertain its true character beyond a 
 doubt, recourse must be had to the period when it was 
 first embraced. We are required to examine ourselves 
 whether we are in the faith (2 Cor. 13 : 5); and to ascer- 
 
ANALYSIS OF EXPERIENCES. 18 
 
 tain the validity of our hope with precision, we must take 
 a retrospection of the rise or inception of those principles 
 on which it was originally founded, when they stood 
 alone, or uncombined with those other exercises which 
 tend to impair a clear perception of them. Such an 
 investigation, if carefully conducted, will be productive 
 of no false security, and will be entirely safe. Indeed, 
 without it, it is doubtful whether you can abandon your 
 hope, if it is invalid. You are well aware that your 
 mere resolutions to dismiss it, are of no account; and 
 that, if it is ill-founded, it must be rejected before you 
 can embrace a good one. And by means of such a scru- 
 tiny alone can you reach a certain knowledge that it is a 
 valid one, and so enjoy the comforts of an assured hope. 
 
 /. I shall be pleased to observe that course; but must 
 depend on you to propose questions upon such points 
 as are necessary to be inquired into. 
 
 P. I will do so. In pursuing our conversations, we 
 shall first investigate your early exercises. "We will next 
 examine the great principles of Christianity, in order to 
 ascertain what God would have us become. We will 
 next develop those characteristics of the natural heart 
 which he requires us to abandon. Then, by comparing 
 your own exercises with these principles and character- 
 istics, you can decide with entire certainty upon their 
 character before God. The mind will then be in a posi- 
 tion to perceive and to remove the various obstacles to 
 your progress; and the precise point of your duty in 
 turning to God will become intelligible. Afterwards, 
 many subjects of importance to the well-being of the 
 soul, will come up for our investigation. 
 
 L Your proposed course is highly reasonable and sat- 
 
14 CONVEESION. 
 
 isfactory. But can I depend upon my recollections? My 
 heart is deceitful above all things. 
 
 P. The deceitfulness of the heart does not interfere 
 with our memory of past events. It consists in a dis- 
 position to believe every thing we deem good for our- 
 selves, and to disbelieve in whatever we do not like. 
 It is seen also in that infatuation which, under a hope 
 of impunity, drives men along in sin, against the dic- 
 tates of their conscience and the threatenings of God. 
 Against these you should guard. 
 
 Z I am anxious to proceed. 
 
 P. I presume that you always respected religion, and 
 desired to embrace it before you died? 
 
 /. Certainly. When I was a mere child, I was accus- 
 tomed to pray, read my Bible, and do many other things 
 in order to please God, and have him love me. 
 
 P. Why did you wisli to have him love you? 
 
 I. Because then he would pardon my sins and receive 
 me into everlasting peace. 
 
 P. I suppose you always understood and regarded 
 religion as designed for your good? 
 
 /. Yes. 
 
 P. As you grew older, did you become convinced 
 that you was a sinner, and that it would be right and 
 just in God to cast you off for ever? 
 
 /. I did. And such convictions of conscience pro- 
 duced remorse, and deepened my desires to obtain relief 
 by embracing a hope of salvation. 
 
 P. You knew that God had a right to claim your 
 love and service, and the consciousness that you did 
 not render them produced such fears and anxieties? 
 
 /. Yes. 
 
ANALYSIS OF EXPERIENCES. 15 
 
 P. During the various times when you were thus par- 
 tially awakened, what did you attempt in order to 
 become a Christian? 
 
 /. I tried to secure a hope. 
 
 P. How did you expect to succeed? 
 
 /. By obtaining some new feelings or change of / 
 heart, which would be an evidence of my pardon and}/ 
 acceptance. 
 
 P. In order to which, you endeavored to please God ; 
 by reforming your conduct, and by prayer and the usejij 
 of all the means which appeared to have been successful/ 
 in other cases? 
 
 I. Yes. I made many mental efforts to feel and act 
 right. 
 
 P. Why did you desire salvation? 
 
 I. For the same reason that all mankind desire it — to 
 be delivered from perdition, and to enjoy eternal peace. 
 
 P. Did you not, at times, desire to be delivered from ^ 
 sin, because it was indispensable to a good hope? 
 
 I. Yes; I always knew it was indispensable. 
 
 P. We will use the term salvation in this sense for 
 the present ; as indeed we must, if we would comprehend 
 one another, since it is the only one in which the 
 impenitent understand it. Did you not often intermit 
 your efforts? 
 
 I. Yes. Either I would become satisfied prematurely, 
 or would fail in effecting a change. I believed Christ 
 was willing, but could not find the right way to go to 
 him; and then would suspend my endeavors until a 
 more favorable' opportunity. After indulging for a 
 season in worldliness and sin, my desires for salvation 
 would revive. 
 
16 CONVERSION. 
 
 P. You mentioned that you had once indulged a 
 hope in Christ. Was it at an early age? 
 
 I. Yes. Circumstances, not necessary to be detailed, 
 revived my desires. The more I reflected, the deeper 
 were my anxieties to get religion; while the more I 
 endeavored to love God, the more insensible to his good- 
 ness and holiness my feelings became. I feared it would 
 prove to be the last offer of grace, and I became willing 
 to renounce the world and every thing else that hin- 
 dered my salvation, and determined never to give up 
 seeking religion. 
 
 P, Did you not become again discouraged, and sus- 
 pend those efforts for the time being? 
 
 /. No. I had many fears, but was persuaded there 
 was some right way to be saved; and I persevered until 
 I found it, as I then hoped. 
 
 P. What resolution did you at last form relative to 
 serving God? 
 
 I. Having tried every other way in vain, I finally con- 
 cluded that, whether my evidences came immediately or 
 gradually, I would obey the Lord in the best way I could. 
 
 P. Did you hope, at the time, that you might be 
 accepted and pardoned for Christ's sake ? 
 
 I. I did. I hoped it would prove the right way, pro- 
 vided I should persevere in it. It would have been very 
 irrational to take any course which I had good reason to 
 believe would result in no benefit. 
 
 P. Previous to this resolution you had not possessed 
 love to God? 
 
 /. Certainly not; for if I had, I should have enjoyed 
 a hope of pardon before then. 
 
 P, It was your desire to secure your future safety 
 
ANALYSIS OF EXPERIENCES. 17 
 
 and peace, or your salvation, that made you form that 
 resolution? 
 
 /. Yes. I also thought it would be right, and re- 
 solved to serve the Lord, come what might. 
 
 P. That is, you hnew^ as always before, that it was the 
 right of God to claim your service and love, and that 
 it was your duty to render them ; but you was induced 
 to form that resolution, by the desire to secure your sal- 
 vation, and also by the desire to take that step as the 
 right way to please God and efifect it. 
 
 /. Yes, that explains it precisely. Still, I did not 
 expect salvation by my own strength, but only through 
 the mercy of Christ. I think that, before, I depended too 
 much on my own efforts to become good ; but then I 
 depended altogether on Christ for pardon and acceptance. 
 
 P. Immediately on forming that resolution, did you 
 feel relieved from your load of anxiety, and become calm 
 and composed under the hope that you had at last taken 
 the right way to be accepted, and that you might be 
 enabled to persevere in it? 
 
 /. I did. 
 
 P. Was not this a new state of feeling, and did it not 
 encourage you to believe that you had already succeeded, 
 in some measure, in getting an evidence of acceptance? 
 
 I. Yes. And my feelings increased to much pleasure, 
 at the joyful thought. 
 
 P, And was not this pleasure so new and eventually 
 so strong, as to induce the full belief that you had suc- 
 ceeded, and that the Spirit had given these feelings as a 
 witness of your pardon, and acceptance, and title to hope 
 in Christ; and did you not then hope in him for pardon 
 and happiness? 
 2* 
 
18 CONVERSION. 
 
 /. Such were precisely my views and feelings. After 
 some hesitation, lest my good prospects might prove decep- 
 tive, I could no longer resist the force of such evidences, 
 but embraced a hope in the pardoning mercy of Christ. 
 
 P. And did you not then exercise much pleasure and 
 gratitude toward Christ for his friendship and goodness? 
 
 /. I did, and it confirmed my hope in him. And then 
 a view of his kindness in dying for me, and in preserving 
 me so long while his enemy, in pardoning and loving 
 me, and of the secret pleasure I took in him therefor, 
 and the knowledge that I must endure to the end to be 
 saved, made me renew the resolution to serve him the 
 remainder of my days ; and it seemed a pleasure to do so. 
 
 P. Did you feel willing to leave yourself in the hands 
 of God, to be at his disposal? 
 
 /. Yes. Always before God out of Christ had been 
 a consuming fire, and I feared to be in his hands because 
 I knew he would punish me. But now I felt that he 
 was reconciled, and I could safely leave myself at his 
 disposal, hoping for his favor only through Christ. Still, 
 the Saviour was in all my thoughts. 
 
 P. Although your thoughts, and consequently your 
 affections, were thus chiefly on him, I suppose you still 
 approved of the strict holiness and rigid justice of the 
 Father, even though you hoped to escape from their sleiii 
 demands by means of Christ; while your hve was called 
 forth toward Christ for his matchless goodness and grace? 
 
 /. Yes; and I could take pleasure in the Father for 
 the gift of such a precious Saviour. 
 
 P. After indulging these feelings, did not a view of 
 your past sins produce sorrow and regret that you had 
 been so ungrateful to Christ? 
 
ANALYSIS OF EXPERIENCES. 19 
 
 /. I felt that my conduct had been so unkind and 
 angrateful, that I could hardly forgive myself the wrong 
 they had done my Saviour. 
 
 P. Your feelings being chiefly attracted toward Christ 
 as a Saviour, I suppose you had not acquired those 
 exercises toward a God of holiness and justice which Job 
 describes: "Wherefore I abhor myself, and repent in 
 dust and ashes." That is, while you disapproved of sin 
 against the Father, you did not then condemn yourself 
 to a deserved perdition as justly exposed to his justice, 
 nor loathe and abhor yourself on account of your moral 
 deformity and as fitted only for destruction, nor hate your- 
 self as too vile to hope and too odious to be accepted? 
 
 I. While I felt self-condemned for my past course of 
 ungrateful conduct, it was with hope in Christ, and 
 pleasure in his goodness and mercy. Of course, with 
 such pleasant feelings, I could not entertain those you 
 have described ; nor have I supposed that new converts 
 ever indulge in such gloomy views as Job expresses. 
 
 P. You knew that sin was forbidden ; but did not your 
 anxiety to preserve those evidences of acceptance, and to 
 avoid displeasing God, and forfeiting his favor and your 
 salvation, as well as a sense of its ingratitude, induce you 
 to resolve to avoid sin thereafter? 
 
 /. Yes ; and it was then a positive pleasure to do any 
 thing which appeared to be necessary to sustain my hope 
 in the mercy of Christ. 
 
 P. Did you not, at first, take pleasure in converts and 
 older Christians because of their amiable dispositions, 
 engaging manners, congeniality of feeling and pursuits, 
 friendly interest in your welfare, as well as from their 
 being the friends of Christ, bound to the same heaven as 
 
20 CONVERSION. 
 
 yourself, and whose example, conversation and prayer? 
 encouraged you to hope and persevere in the ways of 
 salvation ? 
 
 /. Yes; such considerations made me strongly at 
 tached to some particular individuals. 
 
 P. As you became more familiar with religious feel- 
 ings, did not the strictness and rigid principles and 
 conduct of some older Christians become somewhat 
 repulsive ? 
 
 I. I found so little to sympathize with in some of 
 them, that their society afforded me little or no pleasure, 
 to say the least ; and this made me prize those more 
 with whom I could have feelings in common. 
 
 P. Did you not, at first, feel a strong interest for the 
 conversion of your friends and others? 
 
 I. I desired their salvation from eternal misery above 
 every other thing which they could attain; and on this 
 account, as well as to continue in the line of duty myself, 
 I tried to influence some of them to secure a hope of 
 eternal life. My own pleasure in the hope of pardon, 
 naturally led me to desire the same for them; my own 
 deliverance induced me to sympathize with their deplor- 
 able state and prospects ; and I also disapproved of their 
 ingratitude to their heavenly Benefactor. 
 
 P. Did you not take much satisfaction in secret and 
 social prayer, when your hope was strong and your 
 prospects bright? Did you not then enjoy it, because it 
 was the medium of expressing and indulging your pleas- 
 ure in the mercy of Christ, and of seeking those spiritual 
 aids by which your evidences were to be preserved, and 
 your eternal safety and peace insured? 
 
 I. Yes ; you have described my feelings correctly. 
 
ANALYSIS OF EXPERIENCES. 21 
 
 P. Did you not, at such times, take pleasure in reading 
 the Scriptures, in order to obtain the information neces- 
 sary to make your salvation sure ? and did you not love 
 to search out and apply to yourself the precious promises 
 which they contained? 
 
 /. Yes; in connection with the general information it 
 furnished, such were the sources of my enjoyment in 
 perusing the word of God. 
 
 P. Did you not then pursue the duty of self-examin- 
 ation, in order to ascertain your present evidences, to 
 revive those which had drooped, and to secure others? 
 When these were satisfactory, your pleasure in the duty 
 was the greatest ; but when, for any reason, they were the 
 reverse, it afforded you no enjoyment? 
 
 L Yes ; it seemed an indispensable duty in order to 
 preserve my evidences, and I therefore observed it for a 
 while. 
 
 P. Did you not also aid in promoting the various 
 objects of benevolence in which Christians were engaged, 
 and in sustaining and extending the influence of the 
 gospel? 
 
 I. Of course. It was reputable and praiseworthy to 
 engage in such objects; it gratified my sympathies for 
 the welfare of others, and it seemed a duty to Christ, not 
 to be dispensed with, if I would persevere and be saved. 
 
 P. Did you contemplate, at that time, making a public 
 profession of religion by uniting with the Church ? 
 
 I. I wished to do so, but was afraid. My friends 
 urged it as a duty, if I would preserve the favor of Christ; 
 but a secret reluctance to such a committal induced me 
 to postpone it, until my feelings had so much abated, 
 that I not only lost the desire to make a profession of 
 
22 CONVERSION. 
 
 religion, but was glad that I had not so pledged my- 
 self. I have since, however, very much regretted the 
 omission, under the belief that a public acknowledgment 
 of Christ would have withheld my steps from backslid- 
 ing, and relieved me from many subsequent troubles. 
 
 P, Did your evidences eventually decline? 
 
 /. They did, almost entirely. For some time after I 
 embraced that hope, I felt quite happy in my glorious 
 prospects, and in my Saviour. At times, doubts of my 
 acceptance would occur ; but I was enabled to recall and 
 deepen my evidences, and then all would be pleasant 
 again. After some months, however, I lost my joys in 
 religion ; and the world, with its pleasures and pursuits, 
 became far too attractive and engrossing. 
 
 P. I suppose that, as the subject lost its freshness and 
 power by familiarity, you became less careful to preserve 
 those evidences, and less watchful over your thoughts, 
 feelings, and deportment; temporal affairs gradually 
 usurped a prominent place in your mind; business in- 
 fringed more and more upon your private and public 
 duties; conscience made you uneasy by its reproofs; 
 and fears took the place of pleasure, when you thought 
 of your salvation. When you resorted to your closet, 
 it was more to quiet conscience and to allay those fears, 
 than to enjoy your first love; your purposes, there 
 renewed, failed to renew your hope with its evidences; 
 until these duties seemed to have lost their efficacy, and 
 they became therefore unattractive, and sometimes tedi- 
 ous, and were performed more seldom than before. 
 
 L Alas, it was very much as you describe. By my 
 wickedness and neglect, my evidences were mostly lost. 
 I had expected to have "no more conscience of sin," but 
 
ANALYSIS OF EXPERIENCES. 23 
 
 I became so self-condemned, that it seemed of little use to 
 make further efforts at that time. Finally, I came to 
 resume my former worldly feelings in a great degree, and 
 to neglect many duties which, I was well aware, were 
 incumbent on me. I was a sadder man at times, if not a 
 wiser. 
 
 P. When your hope thus failed, your religious pleas- 
 ures vanished with it; just as they were excited and were 
 high, when your hope existed and was bright? From 
 which you can perceive that your religious feelings 
 proceeded entirely from your hope. 
 
 /. Of course they did; and I lost them when it faded 
 away. 
 
 P. While you were in this hopeless state, did you feel 
 willing to be in the hands and at the disposal of the 
 Father? 
 
 /. Of course not, for I could not then go to him with 
 a hope in Christ. To have gone any other way, would 
 be to meet the very destructidn I wished to avoid. 
 
 P. Having failed to find that continued enjoyment in 
 religion which you anticipated, you have since endeav- 
 ored to derive pleasure from the world and its pursuits ? 
 
 /. Such has been far too much the case. I have made 
 many efforts since to go to Christ in a right way, and to 
 do my first work over again ; but have never been favored 
 with such decided evidences as I at first received. 
 
 P. Have you, at any time since, entirely abandoned 
 that hope? 
 
 /. No, not entirely. The recollection that I once 
 possessed such new and happy feelings, about which I 
 cannot be mistaken, has always afforded n^e some conso- 
 lation and encouragement in the greatest extremities. 
 
24 CONVERSION. 
 
 If, as I suppose, they were the gift of tlie Spirit, I must 
 have been converted then; but my subsequent conduct 
 contradicts the fact; sq that I am encouraged, or dis- 
 couraged, as I contemplate the one or the other. 
 
 P. Have you since enjoyed any partial return of those 
 evidences? 
 
 /. My desire of salvation has been as strong as ever, 
 though dormant at times. On occasions of peculiar reli- 
 gious interest in the community, I have been aroused to 
 seek my future peace, have renewed my efforts, and have 
 regained some of those former exercises, though not in 
 such power and freshness. But after a while they would 
 die away again, and leave me more miserable than 
 before. I am almost discouraged. 
 
 P. Is it still, when you deliberately contemplate the 
 subject, your strongest desire to secure your eternal 
 safety and peace ? 
 
 /. Yes, in the proper way. It is the chief anxiety of 
 my heart; for "What is a man profited if he shall gain 
 the whole world, and lose his own soul? or what shall a 
 man give in exchange for his soul?" 
 
 P, For the sake of further information, I will now 
 delineate the modes adopted by several other classes of 
 persons to accomplish the same object. You will observe 
 that while all agree with you in pursuing their future 
 safety and peace as the ultimate object of their desires, 
 and while all acquire a hope thereof, with its pleasures 
 and other results, as has been detailed in your own 
 experience, each adopts different means therefor. A 
 very short description, just sufficient to enable you 
 to compare your experience with theirs, if it is not 
 already fully perceived, must suffice ; and we will not 
 
ANALYSIS OF EXPERIENCES. 25 
 
 now pause either to approve or to condemn any of the 
 courses specified. 
 
 A.J in dwelling upon his condition and prospects, feels 
 much alarm, and becomes convinced that he has greatly 
 sinned against God ; and his anxiety to secure his salva- 
 tion grows more and more strong. These feelings he 
 regards as those which the Spirit gives, to be cultivated 
 until they ripen into full evidences of his acceptance. 
 With a view to his securing a hope of eternal safety and 
 peace, he endeavors to deepen his desires by reflecting 
 upon the pains of perdition, and to generate love to 
 Christ by dwelling upon his past goodness and his 
 present willingness to save him, if he goes to him in the 
 right way. He determines, perhaps, to mortify his pride 
 and humble himself before God, by acknowledging that 
 he is a self-ruined sinner, unable in his own strength to 
 secure salvation, and that he is therefore unmeritorious 
 of his favor. In order the more effectually to accomplish 
 his purpose, he endeavors to cleanse his heart, to relin- 
 quish every outward sin, to engage in whatever duties 
 may seem suitable to aid him in his object, and to imitate 
 the example of those who had previously succeeded. 
 Perhaps he resorts to meetings for prayer, presents him- 
 self as an inquirer after salvation, and mingles with those 
 who are made the subjects of special prayer. He be- 
 comes more encouraged as he proceeds, until, aware of 
 the right of God to dispose of him as he will, he consid- 
 ers that he can now go to him sincerely and safely ; and, 
 placing his hope on Christ for acceptance, he resolves to 
 give himself up to God. In the belief that he has now 
 gone to him in the right way, he feels relieved and 
 pleased. Having now attained the relief he so much 
 3 
 
26 CONVERSION. 
 
 desired, and his other feehngs being so new and pleasant, 
 he believes that these are the evidences needed, and is 
 encouraged to hope that he has been accepted hj Christ. 
 He thinks he is now converted, and has obtained religion 
 and rejoices in a hope of eternal safety and peace. 
 
 B. is suffering under adverse fortunes, the loss of 
 friends, or other afflictions, or is becoming aged, so that 
 the world is losing its attractiveness. He realizes the 
 value of eternal happiness in some degree, and contrasts 
 the "pleasures which are for evermore" with the fleeting 
 and frivolous enjoyments of time, and determines to for- 
 sake the latter for the former ; or, as he would express it, 
 to give up all for Christ, through whom alone he can 
 hope to receive pardon and peace. In the belief that he 
 has now complied with the duty required, he hopes in 
 Christ, and rejoices in his happy prospects. 
 
 C. believes that Christ died in a special sense for the 
 elect, and that, if his sins were punished in him, his own 
 salvation will be sure ; and he also considers that faith 
 in him consists in simply believing, on the mere assertion 
 of the fact, that Christ died for him in particular, and 
 that he is able and willing to save him. With a view 
 to secure his salvation, and under pungent feelings 
 of conviction, perhaps, he believes that his sins were 
 punished in Christ, and that he will save him. This 
 conclusion produces relief; and his expectations being 
 thus far answered, he feels more encouraged and per- 
 suaded that he is accepted in Christ. This, in its turn, 
 produces new and happy feelings, which he receives as 
 the witness of the Spirit. He consequently becomes 
 more confirmed in the belief that he is one of the elect , 
 and joy in Christ fills his heart. The desire to render 
 
ANALYSIS OF EXPERIENCES. 27 
 
 his salvation sure by persevering to the end, and the 
 pleasure the confidence of doing so will afibrd him, in- 
 duce him to resolve to obey Christ thereafter; and he 
 rejoices in a Saviour found. 
 
 D. is disposed toward the Campbelite views of religion. 
 He considers that, in order to secure his future safety 
 and peace, he should believe the gospel, as he would 
 believe any historical facts ; that on making a profession 
 of such belief, he should be baptized, which he thinks is 
 equivalent to the regeneration required in the Scrip- 
 tures; that, on being so baptized, he will receive remission 
 of sins and the Holy Spirit; and that, as a consequence 
 of the gift of the Spirit, he will have a pure heart and a 
 good conscience. With a view to a l^pe of salvation, 
 he complies with these opinions; and in the confident 
 belief that he has reached an acceptable state, indulges a 
 hope of pardon in Christ. The pleasures produced by 
 this hope, being so new and delightful, confirm him in 
 his confidence; and he rejoices in his happy prospects, 
 determining to obey Christ, in order that he may en- 
 dure to the end and be saved. 
 
 E.^ while searching for the way of salvation, considers 
 that Christ loves and is favorably disposed toward him, 
 while he hates and condemns his sins; and this encour- 
 ages him to resolve to obey him, in order to secure the 
 blessings of his favor. Or perhaps he considers that 
 Christ is the way, the truth, and the life; that he has 
 become so for him ; and that he should believe and enjoy 
 it. These thoughts produce a secret pleasure in the 
 goodness of Christ in first loving him thus, and in provid- 
 ing for his salvation ; which being perceived, he becomes 
 confident of already loving Christ in return, and hopes 
 
28 CONVEESION. 
 
 in his pardoning mercy. In order to perseverance, he 
 resolves to obey Christ, and to devote himself to the 
 promotion of the greatest possible happiness of his fellow - 
 creatures, in the expectation that he will thereby most 
 effectually advance his own. 
 
 F. adopts exalted views of the dignity of human 
 nature, and believes that by its due cultivation his eternal 
 salvation can be secured. Eej acting the main doctrines 
 of the evangelical faith, and setting aside those scrip- 
 tures which condemn his views, he cultivates elevated 
 sentiments of the majesty, power, and benevolence of 
 Grod; dwells upon the duties of natural benevolence, 
 patriotism, and philanthropy; and insists upon due hon- 
 esty and morality. As he endeavors to make himself 
 sincere on these points, he acquires some confidence that 
 he will hereafter escape the miseries which he is hardly 
 conscious of deserving. 
 
 G. is a believer in the Scriptures, but considers that 
 the work of grace in the soul is quite gradual; and, in 
 laboring to secure a good hope of his eternal safety and 
 peace, relies upon the peculiar means with which he 
 thinks himself favored, especially in the authorized ad- 
 ministration of them by persons whom he regards as the 
 direct successors of the apostles. He endeavors to exer- 
 cise sorrow for past sins; receives baptism at such sup- 
 posed authorized hands, wherein he believes that he 
 obtains the influences of the Spirit to enable him to 
 work out his salvation, to secure the remission of sins, 
 the favor of Grod, and everlasting life, and that conse- 
 quently some spiritually regenerating grace is conveyed, 
 and some saving effects are produced by that ordinance. 
 Or, perhaps he receives it as a spiritually regenerating 
 
ANALYSIS OF EXPERIENCES. 29 
 
 ordinance. But whatever may be his views relative to 
 the spiritual effects of such baptism, he becomes thereby 
 encouraged to hope more strongly in Christ for pardon 
 and acceptance; and this produces more or less pleasure 
 according to his degree of interest in his own eternal 
 welfare, which is received as evidence of the new heart. 
 In order more effectually to promote which, he purposes 
 to obey the Lord, trust in Christ for safety and peace, 
 and observe the authority and rites of his church. Ac- 
 cordingly, at the proper time, he receives confirmation at 
 the hands of his diocesan, publicly assuming his previous 
 engagements made in baptism, partakes of the eucharist, 
 and grows in his attachment to his church, which very 
 much determines, in his view, his right to an interest 
 in Christ. 
 
 H. has been educated in the belief of the Eoman sect, 
 lie believes in a purgatory after death, and in an eternal 
 perdition; and his chief desire is to alleviate and shorten 
 the pains of the former, to escape the latter, and to secure 
 his eternal peace. In order to this, he implicitly receives 
 whatever the priests choose to teach, and embraces a 
 system of outward forms and ceremonies. He receives 
 baptism and confirmation; confesses to the priest, and 
 does penance; attends mass; trusts partly to his own 
 supposed merits, partly to those of the Virgin Mary and 
 the so-called saints, and partly on Christ, for acceptance ; 
 and he makes his relation to Christ dependant on his 
 relation to his church, and measures the degree of his 
 piety by his attachment to such church. His is pecu- 
 liarly a religion of fear ; for fear is the inducement to his 
 observances, fear destroys almost all the comfort he might 
 take in his delusion, and fear closes the scene at death. 
 8* 
 
80 CONVERSION. 
 
 /. is a believer in the necessity of spiritual regenera- 
 tion. When under deep distress and fear in reflecting 
 upon his lost state, and with a view to secure an evi- 
 dence and hope of future safety and peace, he Aveeps 
 profusely ; this, he is encouraged to think, is an evidence 
 of his penitence, and he looks for a develapment of the 
 'pow&i' of the Spirit in his heart as a witness of his being 
 born again, and of his title to a pardon. He is comforted 
 by believing that he is seeking Jesus sorrowing. If he 
 goes forward to the altar for prayers, he examines 
 whether he does not feel a little different; or he is encour- 
 aged by others to say that he does, in the expectation 
 that it will produce new feelings or evidences; and if he 
 discovers any calmness or other unusual state of mind, 
 he instantly concludes that it is the desired witness, and 
 hopes and rejoices in Christ. Perhaps he resorts to the 
 Bible, as to a lottery, to decide upon his prospects; .and 
 if he opens upon some comforting passage — such as "thy 
 faith hath saved thee, go in peace," — he receives it as a 
 divine message to himself, and rejoices in hope — the 
 pleasures of which confirm his belief in his pardon and 
 acceptance. Perhaps, in his nervous excitement, he 
 thinks that he can see Christ hanging in person on the 
 cross, covered with blood shed for him^ or that he hears 
 comforting words from his lips, which are received as 
 tokens of his acceptance, and he rejoices accordingly. 
 Perhaps he sees, in imagination, the rainbow of promise 
 stretching over the heavens, or lights glowing with great 
 beauty, or an ocean of blood prepared to wash away his 
 sins ; or hears angelic beings assuring him of pardon, and 
 welcoming him to heaven. By such supposed evidences 
 his anxiety is dispelled, and a hope of salvation is 
 
ANALYSIS OF EXPERIENCES. 81 
 
 infused in his soul, and he trusts in Christ for future 
 safety and peace ; purposing a strict obedience to him, in 
 order to make his salvation sure. 
 
 /. I thank you for these delineations of the secret 
 workings of the human mind. They will prove useful. 
 
 P. I have now finished the inquiries and observations 
 which I wished to make on this part of our subject; 
 and we will proceed to the topic which was suggested as 
 important to be next examined. 
 
CHAPTER II. 
 
 ELEMENTS OF MORAL CHARACTER IN GENERAL, 
 
 Pastor. We will now proceed to an examination of 
 those fundamental principles of the Christian religion 
 which are necessary to onr understanding what Christ 
 would have us become ; and in doing so, while we are 
 free to employ our reasoning powers, we must hold our 
 conclusions in strict subordination to revelation, and 
 must implicitly defer to God as the only authoritative 
 expositor of his own will and principles. Should a 
 young man for whom you felt a profound regard ask 
 your advice, as he was about to launch out upon the 
 busy sea of life, whether he ought always, and under all 
 trials to which it might expose him, to maintain a strict 
 integrity of character in his intercourse with mankind, 
 what would be your counsel ? 
 
 Inquirer. Always to preserve an upright character. 
 No reputable person, it seems to me, would hesitate what 
 to advise, or what course of conduct to pursue in this 
 respect. Apart from every consideration of policy, there 
 is an intrinsic propriety in uprightness, which the most 
 depraved must reverence, and which those who have lost 
 prize too late, as the dissolute do the health which 
 they have destroyed. You surely do not suppose me 
 capable of advising him to become unprincipled and 
 debased under any possible circumstances ? 
 
ELEMENTS OF MORAL CHARACTER. 83 
 
 P. No ; and you have only expressed tlie views of 
 every upright mind. You would advise on the principle 
 that, although trials and injuries are painful, and therefore 
 undesirable, uprightness is more estimable; and that the 
 latter should never be sacrificed to the former? 
 
 I. I should ; for whoever sacrifices his integrity at the 
 call of interest or pleasure, can neither escape the censure 
 of the good, nor find an adequate excuse in his own 
 bosom. 
 
 P. In common with every upright being, our Creator 
 entertains the same general views. He regards happiness 
 as of great natural value, but he places a far superior 
 moral estimate upon upright principles; and, in his re- 
 gards, the moral preponderates over the natural. Where- 
 fore he requires of his creatures the possession of a holy 
 moral character, as indispensable to his approbation 
 and love. "Be ye holy, for I am holy, saith the Lord." 
 — 1 Pet. 1 : 16. Those who become so, he will approve, 
 love, and bless.— John 13:1; Dan. 9:23; Ps. 125:4; 
 Prov. 11 : 20; Eom. 14: 17, 18. Those who do not, he 
 will disapprove, dislike, and punish. — Heb. 12 : 14; Deut. 
 25 : 16 ; Eom. 2 : 8. The creature's happiness, however 
 valuable to. himself, will never be preserved by God in 
 the eternal state at the expense of holiness.. "Know ye 
 not that the unrighteous shall not inherit the kingdom of 
 God?"— 1 Cor. 6:9. 
 
 /. No one, it seems to me, can justly censure, but 
 must approve of him, for acting on such principles. 
 
 P, In order clearly to understand what is meant by 
 holy character, we will first examine the nature and 
 incidents of moral character in general. There are two 
 kinds of character — namely, natural and moral. Natural 
 
84 " CONVERSION. 
 
 character consists in one's natural temperament, or in 
 the peculiar dispositions, traits, or qualities impressed 
 upon him by nature ; such as the amiability of one, and 
 the energy of another: Moral character consists in the 
 right or wrong use one makes of himself; in the impress 
 which one receives from the right or wrong — that is to 
 say, moral principles, which habitually govern his feelings 
 and conduct. In other words, it consists in those habit- 
 ual traits and qualities which one derives from the right 
 or wrong principles which he adopts, loves, and pur- 
 sues; as we say that one is of an honest moral character 
 who is always governed by strict integrity in his deal- 
 ings with others, and that another is of a dishonest moral 
 character who is not. 
 
 /. The distinction is very obvious. 
 
 P. Virtue, or morality in an inferior sense, is involved 
 in a moral character which proceeds from recognizing 
 and acting upon the rights and claims of our fellow- 
 creatures ; while virtue, in its superior aspect, is involved 
 in that which proceeds from recognizing and cordially 
 acting upon the rights and claims of Grod over us ; and, 
 in this sense, it is synonymous with holiness. 
 
 /. What is the difference between character, reputa- 
 tation, and happiness? 
 
 P. Eeputation is the opinion, good or bad, which the 
 public entertain of our character. Character is what we 
 are; reputation is what others think ive are. Character 
 is our own, and is to be preserved, when good, at all 
 hazards; but our reputation is at the mercy of the wotld, 
 and is often unjustifiably sacrificed by it. Happiness is 
 an emotion, a feeling on satisfaction, on the accomplish- 
 ment of some desire ; and pain is an emotion of dissatis- 
 
ELEMENTS OF MOBAL CHARACTER. 85 
 
 faction when some desire is disappointed. Character is 
 the impress of some moral principle or rule of action; 
 while happiness is a pleasing sensation, which may result 
 sometimes, but not necessarily or invariably, from a holy 
 character, and sometimes, in this world, in spite of an 
 unholy one. Character, reputation, and happiness are, 
 as you can perceive, essentially different things. 
 
 /. No doubt. We always commend one for his sup- 
 posed upright character; but never for his being happy, 
 nor for his good reputation, except as we perceive he 
 deserves it; and that desert constitutes his character. 
 
 P. Yes. By a law of our moral constitution, we 
 always approve or disapprove of others according to 
 their perceived moral character ; and, except when per- 
 sonal considerations intervene, it is in view of such 
 character that we like or dislike them. The Scriptures 
 represent God as acting on the same principle. — Job 
 1:8; Ps. 146:8. 
 
 /. How is our moral character to be determined? 
 
 P. By the character of our motives, or objects of ac- 
 tion; that is, by that of the ideas or considerations 
 which influence our desires, purposes, affections, and 
 conduct, or by that of the end which we contemplate 
 therein. 
 
 /. Will you please enlighten my mind fttrther on this 
 point? 
 
 P. We always have some reason for acting, and some 
 object which attracts us to make an effort for its attain- 
 ment. An idea is a thought or conception of something, 
 and is usually the representative in the mind of some out- 
 ward object or thing. The idea moves us to act in the 
 given case; and when it does so, it is called a motive. 
 
86 OONVEESION. 
 
 I. A thought, then, only becomes a motive when it 
 has sufficient influence to induce us to act under it. 
 
 P, An idea is called an external motive, because it is 
 derived from something exterior of the mind, through the 
 action of the intellect. Thus, the thought of some long- 
 absent friend might induce you to visit him. This 
 thought would be external, because it refers to some- 
 thing exterior from the mind itself; and it would be a 
 motive, because it moves you to make the visit. 
 
 /. I can easily understand it. 
 
 P. In one class of cases, the thought first excites a 
 desire in the mind for itself, or the thing it represents. 
 This is called an internal motive^ because it is a feeling 
 originating in the mind itself, and because, by its means 
 or power, the idea moves one to act. Thus, the idea of 
 your friend would first excite a desire to see him, under 
 which you would make the visit; this desire would 
 move you to act, and would be an internal motive. 
 
 I. Such is my uniform experience. 
 
 P. But this desire exerts a moving influence, by in- 
 ducing one to resolve to do whatever is necessary to 
 accomplish its object; and such resolution is by a voli- 
 tion, or mandatory act of the will. Thus, the desire to 
 see your friend would induce you to resolve to visit him ; 
 which would be a volition on that subject. In its turn, 
 the resolution produces all the external conduct deemed 
 necessary to accomplish the object; such as, in the case 
 supposed, your immediate departure for the residence 
 of your friend. 
 
 I. Yes, this is natural. 
 
 P. The hope of succeeding^ gives all their motive im- 
 pulse to the desires, over the will and conduct; for, as 
 
ELEMENTS OF MORAL CHARACTER. 37 
 
 you can readily perceive, if you had no hope of finding 
 your friend, do what you could, you would neither 
 resolve to go to his residence, nor put forth any external 
 means therefor; while the expectation of seeing him, if 
 you should make the necessary efforts, would be the 
 stimulus to your resolution and exertions. 
 
 /. Such, I now see, is the correct principle. 
 
 P. The pleasure which one takes is derived, as I have 
 said, from the gratification of some desire, or from the 
 anticipation of succeeding in its accomplishment. Thus, 
 you might not only derive much pleasure from an inter- 
 view with that friend, but the expectation of seeing him 
 might make you happy in anticipation. 
 
 /. Yes; and all our other feelings are, as I can now 
 perceive, produced by some thought originally presented 
 to the mind; so that, if we ceased to think, we should 
 cease to feel and act. 
 
 P. You are right. The mind is always governed by 
 that thought which is calculated to exert the most power 
 at the moment — that is, by the strongest motive present. 
 Now, every thought has some intrinsic motive power. 
 And it has also some moral character of its own, either 
 good or bad; it bears the moral impression of the external 
 object, if any, of which it is the representative. Thus, 
 in the case supposed, those friendly thoughts are poten- 
 tial; and also possess an amiable characteristic, which 
 rises in our estimation when it is compared with that bru- 
 tality which incapacitates some from exercising them. 
 
 /. No doubt all our ideas have some moral character. 
 
 P, Whenever an idea or object moves the mind to 
 action, its moral character becomes impressed upon the 
 desires, purposes, and other feelings which it excites. 
 4 
 
38 CONVERSION. 
 
 Thus, the amiability of friendship and its thoughts would 
 be stamped upon your desires, and purposes, and con- 
 duct, and hopes, and pleasures, in reference to your 
 friend; and all would pronounce your character to be 
 amiable.- And these feelings would exist in moral har- 
 mony ; that is to say, the desire would not be unamiable, 
 and yet the resolution to visit him be amiable ; but all 
 would necessarily partake of a common amiable charac- 
 ter. The moral quality of the idea or object is not 
 impressed upon the mind as a signet produces its like- 
 ness upon the wax ; but is imparted to the agent by his 
 own voluntary adoption of it as a motive influence, or 
 principle of action. It thereby becomes his own, a real 
 moral unity with himself; he and his principles become 
 one in morals, one in appro veableness, or the contrary ; 
 so that, if his motive is right, he is right, and if that is 
 wrong, he is wrong also. 
 
 /. What is the most usual rule by which our moral 
 character is determined? 
 
 P. As we shall see hereafter, the Holy Spirit, in the 
 Scriptures, most usually presents, for that purpose, the 
 ultimate object which one has in view; by which is 
 meant the most extreme or final end, or that to which 
 all the rest is directed; and we will conform to this 
 example. You will observe that I have purposely 
 avoided all those technical expressions which are not 
 necessary to a proper understanding of this subject, and 
 which would tend only to confuse the uninitiated in the 
 mysteries of speculative mental philosophy. 
 
 /. Will you have the goodness to illustrate the prin- 
 ciple just laid down? 
 
 P. I will; and in doing so will also elucidate some 
 
ELEMENTS OF MORAL CHARACTER. 89 
 
 other points. Let us suppose that K. harbored the idea 
 of plundering the vaults of a bank in the metropolis, and 
 that we saw him actually commence his journey there 
 with that view. His object would be palpably wrong; 
 and the question is, what estimate would you form of his 
 moral character in that transaction, and why? 
 
 I. I should have no hesitation in pronouncing it wrong, 
 and in censuring him as unprincipled and vicious, and as 
 deserving of punishment ; and the reason would be, that 
 the object he had in view was vicious. 
 
 P. That object would impress its vicious character 
 upon all his thoughts, desires, plans, purposes, and other 
 feelings excited in view of it ; and you would disapprove 
 of them, and of him for them, and would dislike him on 
 their account? 
 
 /. Certainly. Every virtuous person would feel so. 
 His character would be blameworthy, and no one could 
 avoid censuring him on account of it. 
 
 P. Suppose K, was so hopeful of succeeding in his 
 object as to feel much elated, and to take great pleasure 
 in every thing that he judged would conduce to its 
 accomplishment ? 
 
 /. I should entertain no better opinion of him ; for his 
 hope and its pleasures would not change his vicious 
 character, but would rather confirm it, and make it more 
 decided. They would be equally vicious and hateful, 
 since they were produced by a desire for, and terminated 
 upon such a vicious object. 
 
 P. Such is the principle on which our Creator also 
 judges, as can be seen in the declaration in Komans 1 : 32 : 
 "Who, knowing the judgment of God, that they which 
 commit such things are worthy of death, not only do the 
 
40 CONVERSION. 
 
 same, but have phasure in those that do themy Their 
 pleasure in other transgressors, on account of their con- 
 duct, seems to be considered the chief and culminating 
 point of iniquity in their own characters. In order to 
 hold K. thus responsible to censure, he must have acted 
 voluntarily in selecting his object, and in laying and 
 pursuing his plans for it; he must have been at liberty 
 to weigh the considerations for and against it, and to 
 have chosen or to have refused them. If he had been 
 coerced, so as to have acted against his will, he would 
 not exhibit his own character therein, but that of the 
 person who had compelled him to such conduct. So 
 that he could form that character for himself only, by 
 freely yielding to the vicious considerations 
 
 /. True ; but suppose his will was already so perverse 
 on the general subject of honesty, as to yield to such 
 considerations without resistance, being induced to 
 choose them of course? 
 
 P. This would not excuse him, but would be an evi- 
 dence of a previous radical perversion in his principles. 
 As he was intended by his natural constitution to be a 
 free moral agent, and as God did not make dishonesty 
 any part of either his natural or moral constitution, it 
 follows that his devotion to it was of his . own creation, 
 and that he is responsible for all the consequences. 
 
 /. But suppose he had become so perverse as to have 
 lost all his recuperative moral power — that is, his ability 
 of himself to resist successfully — would not this inabil- 
 ity excuse him, at least until some sufficient external aid 
 should be afforded him ? 
 
 P. No; having brought it upon himself, he cannot 
 depose the responsibility of any of the consequence? 
 
ELEMENTS OF MOKAL CHAKACTER, 41 
 
 upon others, or excuse himself for any deficiency it may 
 produce. The more profound his inability, the more 
 wilfully and habitually perverse he must have acted, and 
 the more censurable he would be. His consequent 
 dependence upon exterior aid would evince, not his 
 misfortune, but his criminality of disposition ; and the 
 measure of it would exhibit the exact extent of his 
 perversion and criminality, so that if his dependence was 
 entire, they would be complete. He could make no claim 
 to such aid as a right, but would remain bound to reform 
 without it; since a crime can never, in good morals, 
 absolve one from the obligations of a previous duty. If 
 he never received such aid, he would be left to meet his 
 deserts without any just cause of complaint; and if he 
 did obtain it, it would be an act of undeserved kindness, 
 for which he could not be too thankful. 
 
 /. I see no good objection to these principles. 
 
 P. Suppose that L. should entertain the idea of ren- 
 dering assistance to a family residing in the same place, 
 who were peculiarly deserving of sympathy ; and, with 
 that view, should commence a journey there in company 
 with K. His object being benevolent, we should es- 
 teem his character as benevolent in the transaction ; and 
 we should approve, and like him, on account of such 
 object. If he should become doubtful and distressed 
 under a fear of failure, so as almost to despond of success, 
 but should, notwithstanding, persevere, our estimate of 
 his character would remain unchanged ; indeed, his dis- 
 couragement and sadness, proceeding from the appre- 
 hension of having his benevolent desires disappointed, 
 would make him more estimable, because they would 
 evince the sincerity and strength of those feelings, while 
 4* 
 
42 CONVEKSION. 
 
 his decision and perseverance under difficulties, would 
 fihow a commendable stability in well doing. 
 
 /. I coincide perfectly in these views. 
 
 P, If K. and L. should be mistaken, the one for the 
 other, by their fellow-passengers, and the vicious repu- 
 tation of the one should be attached by them to the 
 other, it could in no way affect his true character. An 
 agreement between them to exchange characters could 
 not effect a substitution, because each must have ac- 
 quired his own; and although one could lose his good 
 character by violating his principles, and the other could 
 acquire a good one by reformation, yet neither could 
 impart his own to another, or receive a transfer of his 
 in return. 
 
 /. My views accord with yours. 
 
 P. There is an important difference in the principles 
 by whicli the character of a person who acts is tested, and 
 those by which the character of his external actions is 
 determined, to which I invite your attention. It will 
 affect, in some degree, the whole course of our future 
 investigations. Let me inquire, how do you account for 
 the fact that wicked men often perform good actions ? 
 
 I. They suppose that such actions are indicative of 
 good feelings, and that they are themselves good. 
 
 P. No doubt men of evil moral character may be 
 prompted to good actions by benevolent or other natural 
 feelings, for seldom can any be found entirely divested 
 of those humane impulses which all derive from nature; 
 but this refers to traits of natural character only, while 
 my question respects moral character exclusively. It 
 is said that some pirates captured a vessel loaded with 
 provisions for the starving population of Madeira; and 
 
ELEMENTS OF MORAL CHARACTER. 43 
 
 that, on learning its destination, they released the vessel 
 and crew, and sent them on their way. This was a good 
 action, prompted by some remaining humanity ; but it 
 does not prove that the pirates were morally good men, 
 that is, possessed of integrity and good moral character. 
 
 /. I perceive the difference. It is clear that the char- 
 acter of a person is determined by that of his motives or 
 object; and I have supposed that his external actions also 
 would be right or wrong according to the character of 
 his motives, being decided by the same standard. 
 
 P. Then, if one does evil, in order that good may 
 come — ^if he perpetrates a bad action from the motive of 
 effecting some good end — the action will cease to be evil ; 
 and not only so, but it will become good ; since, on this 
 ground, the motive must make it right. The end, then, 
 will sanctify the means, whatever they are. But this is 
 pure Jesuitism, and is denounced in the Scriptural "And 
 not rather, (as we be slanderously reported, and as some 
 affirm that we say,) Let us do evil that good may come? 
 whose damnation is just." — Kom. 3 : 8. According to 
 revelation, therefore, the end does not sanctify evil 
 means, the motive of the agent does not relieve the 
 depravity of the bad action, nor decide its character at all. 
 
 /. Will you please explain what principle does de- 
 cide it? 
 
 P. Let me remark, preliminarily, that I refer now 
 exclusively to outward actions, and not to our resolutions 
 or intentions. The character of our intentions is, as we 
 have seen, always decided by our motives or objects; 
 and that of our emotions by our motives, desires and 
 intentions indifferently, since these are always uniform in 
 character, and our emotions rise spontaneously. When a 
 
44 CONVEKSION. 
 
 person performs some outward action, it evinces an 
 intention to do it; but it does not conclusively show the 
 moral character of, that intention. It is true that we 
 usually suppose men will act consistently, and so are 
 disposed to infer a good motive for a good action, and a 
 bad motive for a bad one ; whereas all know that a good 
 action may be done from a bad intention, and a bad one 
 from a good. Should a debtor pay an honest debt at 
 maturity, we would infer an upright and honest motive 
 and intention. But he might be thus punctual with a 
 view of establishing his credit, and thereby of eventually 
 defrauding his creditor out of an immense amount of 
 money; in which case the inference founded on the sup- 
 posed consistency between his conduct and motives 
 would be erroneous, and the action, though right in 
 itself, would be seen to proceed from an evil intention. 
 There is^ such a consistency usually in the motives and 
 conduct of wicked men, that it is a safe rule, " Ye shall 
 know them by their fruits" (Matt. 7 : 16); but the hypo- 
 crite may, and usually does, violate that consistency by 
 imitating the just in their conduct, but from sinister 
 intentions. There is also usually a consistency between 
 the motives and conduct of upright men ; but the just may 
 be, and often are left, through ignorance, to perpetrate 
 some of the bad actions of the Avicked. — Pro v. 24 : 16. 
 
 I. I perceive my mistake. "What is the true rule ? 
 
 P. The character of our external actions depends 
 exclusively upon their being in fulfillment or in viola- 
 tion of some law which is authoritative over us, or of 
 some obligation which we are under to others. In deter- 
 mining the character of the agent^ we refer, as has been 
 said, to that of the motive or intention which pro- 
 
ELEMENTS OF MOBAL CHARACTER. 45 
 
 duced his outward conduct; but in determining that of 
 such conduct we ask, was its legitimate tendency (whether 
 60 designed by him, or not,) to fulfill a law or obligation 
 resting upon him? If it was, we pronounce the action 
 'good; if it was not, we pronounce it evil. 
 
 /. On these principles, if a deserving mendicant should 
 come into my house, and ask alms, to give him pecuniary 
 aid would be a good action, because it is in fulfillment of 
 my obligations to him as a fellow-creature; and my 
 family might approve of me in it, by inferring a benevo- 
 lent motive. But if my sole object was to get rid of 
 him as speedily as possible, my. own character, in the 
 transaction, would not be commendable, but rather cen- 
 surable? This is self-evidently correct. But does the 
 character of an action produce no reflex impression on 
 that of the agent? 
 
 P. I will answer by an illustration, which will enable 
 us to see this important distinction more clearly ; when 
 we will leave the subject. Suppose that M. has a neigh- 
 bor who is reduced to poverty by a protracted illness; 
 and that he should, with many professions of kindness, 
 loan him a considerable sum of money to meet the 
 wants of his family, — to be repaid at some future and 
 more prosperous day. "We should be disposed to attri- 
 bute benevolent motives to M.^ and would commend his 
 character in the transaction. We would also approve of 
 his conduct, as being obviously proper toward a suffering 
 fellow-creature. But suppose we are credibly informed 
 that he had no such motives, and that, notwithstanding 
 his plausible professions, his real objects in that transac- 
 tion were to get the poor man and his family in his 
 power by involving him in debt, to exact exhorbitant 
 
46 CONVEKSION. 
 
 interest for his money, to enslave liim and tliem to his own 
 vile passions, and the like. Our estimate of his character 
 would now change to disapprobation, with feelings of 
 detestation ; and if he should attempt to justify himself 
 on the ground that his pecuniary loan to the poor man 
 was a good deed, we should admit that, viewed by 
 itself, that action was good, inasmuch as it was in fulfill- 
 ment of his obligations, but that it did not relieve his 
 personal character from condemnation. On the con- 
 trary, we would insist that he deserved increased censure 
 and abhorrence for designedly covering his evil pur- 
 poses under a good action, that is, for adding hypocrisy 
 to his depravity. 
 
 I. I am satisfied. But still,, if a person intending to 
 do right, happens to perform an action which is injurious 
 to others, he is not to be blamed? 
 
 P. Not for any criminal intention; but he may be 
 censurable for want of consideration, or for that igno- 
 rance, in consequence of which, the injurious act occur- 
 red. In the case of i£, what counsel would you give? 
 
 L I should say, in the language of Scripture, "these 
 ought ye to have done, and not to leave the other un- 
 done." — Luke 11 : 42. He ought to have relieved his 
 suffering neighbor, but should have done it with pure 
 motives. Then he would have been commended and 
 loved ; but now he could only be censured and despised 
 for the same action. 
 
 P. To observe, in our actions, the laws of the divine 
 and human governments, and to fulfil all our domestic, 
 social, and civil obligations, are things which ought to 
 be done ; while to do them with proper motives, and, as 
 respects God, with those of the holy heart, are the things 
 
ELEMENTS OF MOKAL CHARACTER. 47 
 
 which are not to be left undone. In concluding this 
 part of our subject, I will only remark that there are 
 many varieties in general character. One, for example, 
 is of an ambitious character, because of his habitual 
 aspirations after power, honor, office, or fame; and an- 
 other is of a good moral character, who is habitual in 
 his endeavors to fulfill his duties to mankind. We 
 are now prepared to enter upon the subject of a holy 
 personal character. 
 
 r OF THV 
 
 [ UNIVERSITY 
 
CHAPTER III, 
 
 ELEMENTS OF HOLY CHARACTER 
 
 Pastor. A holy character is the essential element 
 in regeneration, conversion, submission to God, obedi- 
 ence, repentance, faith, the new heart, and every other 
 Christian duty; and it confers upon each all the moral 
 value which belongs to it. By its power, whoever 
 enters upon either of these duties becomes measurably 
 assimilated to the character of Christ, and enters upon 
 that spiritual progress which will, through grace, termi- 
 nate in a perfect conformity to his moral image in the 
 heavenly state. — Pro v. 4:18. 
 
 Inquirer. In that view, those requirements are both 
 reasonable and indispensable. 
 
 P. As an infinitely just being, God must have some 
 good and justifiable reason why he assumes the govern- 
 ment over his intelligent creatures ; ai»d as a wise ruler, 
 he must contemplate some adequate end to be accom- 
 plished by his administration. By ascertaining what 
 these are, we shall discover the principles which are to be 
 adopted in order to the possession of a holy character. 
 
 /. I shall be glad to investigate them. 
 
 P. Why has God the legal and supreme right to con- 
 trol you and your actions ? 
 
 /. Because he is the Lord. 
 
 P. That is correct; and that reason is sufficient for 
 
ELEMENTS OF HOLY CHARACTER. 49^ 
 
 every unsophisticated mind. But tlie exigencies of our 
 subject make it necessary for us to inquire why this fact 
 confers such a right upon him ? 
 
 /. The reason exists in my mind as a simple appre- 
 hension, but I am unable clearly to express it in words. 
 Will you please to explain it ? 
 
 P. Is that watch, which you hold in your hand, your 
 own property ? 
 
 L It is, by purchase from the maker. 
 
 P. Having worked up his raw materials into that 
 watch, he became its exclusive owner, under God ; and 
 by its due transfer to you, -you have succeeded to all 
 his rights. As its legal owner, you have every right of 
 property in it, such as the right to possess, enjoy and 
 control it; and this is exclusive of all others, except 
 God, (who, as the owner of the original materials, has a 
 property which underlays yours,) and you may exercise 
 it without the permission or interference of the rest of 
 mankind. This legal right of property is recognised 
 and guarded by God himself.— Ex. 20 : 15. 17. It 
 confers on you no authority over other persons, their 
 property or other rights ; but within the limits of your 
 other personal claims, you may use the watch as you 
 see fit, and all just laws would sustain you in it. Thus, 
 if I should seize upon the watch, and convert it to my 
 own use, you would justly complain of the act as an 
 infringement upon your exclusive rights, and would 
 insist upon its immediate restoration. 
 
 I. Certainly I should. My ownership would be a 
 sufficient title against all the world, and would authorize 
 me to possess and use the watch as I pleased. 
 
 P. God, as the original maker of all the material uni- 
 5 
 
CONVEKSION. 
 
 verse, has the ultimate and more absolute right therein. 
 Creatorship is necessarily the primary source of all 
 ownership ; and this authorizes him to confer those sub- 
 ordin9,te rights of property on mankind which they now 
 enjoy. As such original owner, the natural and legal 
 riglit of property which God possesses over his creation, 
 is of the most perfect kind. He created the Sun, for 
 example, and caused its light and warmth to be shed 
 forth upon the waiting earth; and who can doubt his 
 perfect right to do with it as he will ? Who has the 
 privilege of questioning his authority, or the mode in 
 which he may exercise it, or the purposes which he 
 may choose to accomplish by means of it ? Who can 
 do any thing to make his rights of property in that orb 
 more perfect ? Or who can in the least impair them ? 
 ISTo oiie. He may do as he will with his own (Matt. 
 20 : 25) ; and if you will allow the supposition, if the Sun 
 could resist and should refuse to do his will, it would 
 have no right to do so, and he would be justified in 
 annihilating it, and in creating another in its place. 
 
 I. Common reason teaches us that the rights of pro- 
 perty derived from creation, are perfect in God. I^To 
 one, I suppose, pretends by argument or otherwise to 
 increase or diminish them. 
 
 P. In the Scriptures, God explicitly puts forth such 
 claims. I will cite only a few passages in proof of 
 this, for a few will be as conclusive as a multitude ; and 
 I will adopt the same course on all the other subjects 
 which may arise hereafter. God is declared (as in the 
 first chapter of Genesis) to be the sole creator of the 
 world of matter. "Thus saith the Lord God, he that 
 created the heavens, and stretched them out; he that 
 
ELEMENTS OF HOLY CHARACTER. 51 
 
 spread forth the earth, and that which cometh out of it." 
 — Is. 42 : 5 and 45 : 12. God also claims the ownership 
 of all material things, for the reason that he had founded, 
 or began and built them. "The earth is the Lord's, and 
 tke fullness thereof— for he hath founded it upon the 
 seas, and established it upon the floods." — Ps. 24 : 1, 2. 
 "The heavens are thine, the earth also is thine; as for 
 the world, and the fullness thereof, thou hast founded 
 them : the north and the south, thou hast created them." 
 — Ps. 89: 11, 12. God also claims all the rights of pro- 
 perty over material things, on the ground that he is 
 their owner. "If I were hungry, I would not tell 
 thee: for the world is mine, and. the fullness thereof." — 
 Ps. 50:12. 
 
 L The Scriptures are very clear on these points. 
 
 P. For the same reason, God has a perfect ij^tural 
 and legal right to control his moral creatures. He 
 created us, body and soul, and thereby became our 
 owner. As such owner, all the legal rights of property 
 attached to him ; and he has the same privilege to pos- 
 sess, and govern his moral and intelligent, that he has 
 his natural, creation. All the considerations that apply 
 to the one, attach with equal force to the other; all his 
 rights are the same, only in respect to his moral pro- 
 perty he has, by the exigencies and circumstances of 
 their creation, restricted the mode in which he will 
 direct and enforce the observance of them. The basis 
 remains unchanged, and indeed is unchangeable; for 
 God cannot claim rights which his creation, or the pre- 
 servation of his creatures, (which is equivalent to their 
 continued creation,) did not confer upon him. 
 
 I. Of course, whatever his creation, whether it is 
 
52 CONVERSION. 
 
 material or moral, the ground of his right to control 
 must be the same. The thing created can make no dif- 
 ference in that respect. 
 
 P, The Scriptures are very explicit on these points 
 also. They represent God as the sole creator of all the 
 human race. "I have made the earth and created 
 man upon it." — Is. 45:12. "The souls which I have 
 made." — Is. 57 : 16 ; Gen. 1 : 27. He consequently claims 
 the ownership of all mankind. "Behold all souls are 
 mine." — Ez. 18:4; John 1:11. He claims to exercise, 
 on that ground, the rights of property over the race, 
 even to punishing those who infringe upon his laws. 
 "As the soul of the father, so the soul of the son is 
 mine: the soul that sinneth, it shall die." — Ez. 18:4. 
 "Eemember now thy Creator in the days of thy. youth." 
 — Eccl. 12 : 1 ; 1 Cor. 6 : 20. The Scriptures declare 
 that his authority over moral beings is supreme and 
 peremptory. "And he doeth according to his will in the 
 army of heaven and among the inhabitants of the earth; 
 and none can stay his hand, or say unto him, What 
 doest thou?" — Dan. 4:85. Although God is always 
 influenced by wise and good reasons in his government 
 of his moral creatures, (Ez. 14:28; Gen. 18:25)'yet no 
 one who is ignorant of them has a right to resist his 
 authority on that account, or to interpose any question 
 as to his mode of exercising it; it is enough for those 
 who are bound by the obligations of a creature to a 
 creator, to know that "he worketh all things after the 
 counsel of his own will."— Eph. 1 : 11 ; Eom. 9 : 20, 21. 
 
 I. The word of God is very full indeed on the point. 
 Although he sometimes condescends to give a reason 
 why he commands one thing rather than another, yet 
 
' ELEMENTS OF HOLY CHARACTER. 53 
 
 the reason why he may command at all must ever re- 
 main the same — namely, his proprietary rights over us. 
 
 P. Yes; his authority does not depend on the sound* 
 ness of his views, or on the wisdom of his administra- 
 tion, although he is both sound and wise; but upon his 
 creative rights, which alone authorize him to exercise 
 his natural and moral qualifications imperatively in 
 respect to us, whether we will or no. 
 
 /. The principle seems to be indisputable. 
 
 P. The Scriptures present the Deity as a tri-une God; 
 and the Father, the Son, and the Holy Ghost, as the three 
 distinct, co-equal, and co-eternal persons in the one sub- 
 stance of the Godhead. It was God the Son who made 
 and upholds all these worlds ; who appeared to Moses as 
 the I AM ; who, as the great Jehovah, gave the law on 
 Sinai; who inspired the ancient prophets; and who is 
 now invested with the government of the world. — Col. 
 1:16; Heb. 1:2,3; Ex. 3:14, and John 8:24 68; 
 Heb. 11 : 25, 26; 1 Pet. 1 : 10, 11; Matt. 28 : 18. While 
 on earth he claimed and exercised the same authority. — 
 Matt. 7: 29. By whatever name" he is designated, our 
 devotions will partake of idolatry unless we elevate 
 him to the supreme rank as the Almighty ruler, and 
 worship him as the true God. — 1 John 5 : 20. In that 
 character I shall always speak of him. Names and 
 titles among the Jews, as with aU primitive nations, 
 were significant of some trait or characteristic attached 
 to their owners. Thus, the term God (derived from 
 the Icelandic Godi) has, both in the original and in our 
 language, the signification of a magistrate or ruler. The 
 title Lord, given to Christ in the New Testament, is 
 usually a translation of the Greek name Kunos^ which 
 6* 
 
54 CONVEESION. 
 
 signifies a lord — that is, a possessor, owner, master. 
 "Truth Lord; [Kurie] yet the dogs eat of the crumbs 
 which fall from their master's [kunoTi] table." — Matt. 15 : 
 27. The Enghsh term landlord, which signifies the 
 owner of land who has tenants under him, will aid us to 
 understand its meaning. "Ye call me master [didaskalos^ 
 master in the sense of an authoritative teacher] and 
 Lord, [Kurios^ lord in the sense of an authoritative 
 owner and possessor] and ye say well ; for so I am." — 
 John 13 : 18. The angels announced to the shepherds, 
 " Christ the Lord," the owner and ruler of the world. — 
 Luke 2 : 11. Christ rebuked those who admitted that he 
 was their Lord, owner and master, and who yet did not 
 obey him as such. — Luke 6 : 46. And the apostle, in his 
 address at Athens, gave his creative rights as the ground 
 upon which he had supreme authority over all: "God 
 that made the world, and all things therein, seeing that 
 he is Lord [Kurios^ ruler by virtue of such ownership] 
 of heaven and earth, — commandeth all men, every 
 where, to repent."— Acts 17 : 24. 30. 
 
 L I fear that I have sometimes entertained less 
 exalted views of Christ, but will be more cautious here- 
 after. You have satisfactorily explained my meaning 
 in the reply, that Christ has a right to control us be- 
 cause he is the Lord. 
 
 P. You will observe that rights and duties are always 
 reciprocal ; and that as Grod has a creative right to con- 
 trol us, we are under obligations, on our part, to yield 
 to his rule for that reason; and that, in good morals, 
 our obligations can be fulfilled as only we obey upon 
 that principle. 
 
 /. Certainly; for to observe the things he has com- 
 
ELEMENTS OF HOLY CHARACTER. 55 
 
 manded, for the reason, for example, that we think it 
 will prove more lucrative than to refuse, can be no 
 fulfillment of an obligation-Bto Mm. But does not our 
 position savour of bondage ? 
 
 P. Not in the least. The essence of bondage consists 
 in a compulsory and involuntary service. The proprie- 
 tary rights of God may exist; and yet, if he makes no 
 use of coercion either in the inception or continuance of 
 our service, this allegation will not lie against that rela- 
 tion. Especially will it be free from it, if the creature 
 renders a service in all respects free and voluntary in 
 recognition of his legal obligations to him. Such is the 
 service which God requires, and such only will he 
 accept. He will use no physical compulsion, or any 
 thing tantamount to it, in reference to his creatures; but 
 each must render his service "of his own voluntary 
 will." — Lev. 1 : 3. Still, as is just, God will not depose 
 his rights over him, but will leave him to act at his own 
 peril. In his relations to his moral creatures, he com- 
 bines the tenderness, without the weakness, of a parent 
 with the authority of a master: "A son honorcth his 
 father, and a servant his master; if then I be a father, 
 where is mine honor ? and if I be a master, where is my 
 fear? saith the Lord of hosts." — Mai. 1 : 6.* 
 
 * We ordinarily use the terms free and voluntary as synonymous; 
 but there are cases in which there exists a decided and important dif- 
 ference between them. For example, a person gives alms to a poor 
 man, who exposes his wants and miseries. This action is at the same 
 time both voluntary and free; — voluntary, because done by a consent 
 of his will, and free, because such consent was not extorted, but was 
 rendered for reasons sufficient, and freely chosen without constraint 
 by him. But suppose a man who travels alone and unarmed, ftiUs into 
 the hands of robbers, and that these miscreants menace him with 
 
66 CONVERSION. 
 
 I. You have convinced me that God does possess a 
 legal authority, one that rises naturally from his rela- 
 tion to his creatures, which all just laws would sustain, 
 b}^ which we are bound even previous to our consent, 
 and for the violation of which he may inflict punish- 
 ment ; and that it entirely avoids the objection which I 
 have just raised. But has not his moral character 
 some bearing on this subject? 
 
 P. Yes. It is in view of his excellent character that 
 we should love him, for it is infinitely worthy of our 
 highest affections. Besides, it is so just, and so eminently 
 qualifies him to counsel his creatures, that it must elicit 
 the confidence of every one who will carefully examine 
 it. But you will observe that there is a radical diflPerence 
 in the grounds assumed, and in the influence exerted 
 by one who advises, and one who commands. The 
 former relies upon the supposed reasonableness or policy 
 of his counsel, and its influence as reasonable and politic 
 upon the person, leaving him at his option whether to 
 adopt it or no; whereas one who commands, assumes 
 some legal right to do so, and does not leave it optional 
 with the inferior to obey or disobey, but insists upon 
 
 instant death unless he gives them all he has. The surrender which 
 this traveller makes of his money in order to save his life is indeed a 
 voluntary action, because done by a consent of his wdll, but it is not 
 a free one; it is not done from such reasons as he approves and 
 freely concurs with; but his consent is constrained by the fear of 
 death or the hope of preserving his life in that miserable exigency, 
 by the sacrifice. Hence the act is void of liberty. Being so void 
 of freedom, the mind refuses to be bound by it's consent; and on 
 being released from the power of these men, the traveller would feel 
 authorized to reclaim his money; and he would be justified in good 
 morals in so doing. — See Burl, on Nat. Law, p. 19. Philem. 14. 
 
ELEMENTS OF HOLY CHARACTER. 57 
 
 obedience as a duty. God, in his condescending good- 
 ness, often advises and counsels his moral creatures ; but 
 when he commands^ it is peremptory, as thus: I created 
 you; I sustain you in being; — obey, or my hand will 
 be withdrawn I 
 
 I. My conscience intuitively responds that I ought to 
 obey him, and that I must. However lovely God is, in 
 his justice for example, I can readily perceive that it 
 will be impossible to love him until we have become 
 reconciled to his sovereignty. What are some of the 
 moral characteristics of God ? 
 
 P. Benevolence, or sympathy toward his creatures, is 
 a natural trait of the divine character; but it is made 
 the occasion of exhibiting his moral character by his 
 invariably subjecting its gratification to the decision 
 of rectitude, or of right principles in the given case 
 Therefore, compassionate as God is in view of their con- 
 dition and prospects, even to the sacrifice of his only 
 Son for a dying world, he will never indulge it by 
 delivering men in opposition to the demands of recti- 
 tude. A holy character is indispensable to man's ac- 
 ceptance, notwithstanding that the sympathies of Christ 
 were excited in his behalf, even to tears. — Luke 19 : 41. 
 
 The mercy of God is his act of setting aside a punish- 
 ment justly impending. It is an exercise of grace or 
 undeserved favor ; but is subordinated to the same prin- 
 ciple of rectitude, which will be satisfied only with the 
 penitence of the sinner, and the justification of God by 
 means of the atonement of Christ. "The Lord passed 
 by before him, and proclaimed. The Lord, the Lord God, 
 merciful and gracious, long-suifering, and abundant in 
 goodness and truth ; — and that will hy no means clear the 
 
58 CONVERSION. 
 
 guilty. ^^ — Ex. 84 : 6, 7. Many mistake his mere compas- 
 sion for raercj, and receive the expressions of his benev- 
 olent pity for a present willingness to exercise mercy. 
 This encourages them to continue in sin, under a hope 
 of impunity from such compassion whenever they shall 
 attempt to retrieve their position; — a delusive experi- 
 ment, which has ruined its myriads. 
 
 The justice of God implies his purpose to render to all 
 beings their rights, according to an equitable and right- 
 eous scale. In a more particular and usual sense, it 
 intends the punitive dealings of God toward incorrigible 
 offenders against his government and laws. This attri- 
 bute is also made the occasion of exhibiting his moral 
 character, inasmuch as he is governed by rectitude in its 
 exercise. Justice yields to the calls of mercy only when 
 rectitude will allow, however strong may be the prompt- 
 ings of mere compassion ; and in the contest, the moral 
 predominates over the natural, and God is seen to be 
 holy in the sustentation of his justice, without im- 
 pairing his goodness. In his compassion, God pities the 
 sinner; his language is, "How shall I give thee up, 
 Ephraim ? how shall I deliver thee, Israel ? how shall I 
 make thee as Admah ? how shall I set thee as Zeboim ?" 
 But in his holiness he disapproves and dislikes him for 
 his character and conduct; "thou hatest all workers of 
 iniquity." — Ps. 5 : 5. And in his dread justice he de- 
 clares, " The wicked shall be turned into hell, and all the 
 nations that forget God." — Ps. 9 : 17. There are various 
 other holy traits in the divine character, the considera- 
 tion of which must be postponed for the present. 
 
 /. Will you have the goodness to explain what 
 ultimate end God proposes to accomplish by means 
 
ELEMENTS OF HOLY CHARACTER. 59 
 
 of the administration of his government over moral 
 creatures ? 
 
 P. I will ; premising that, on account of the depravity 
 of their natures, mankind are incompetent to decide 
 that principle by their mere reason. If they follow the 
 dictates of their hearts^ their premises will be false ; their 
 reasonings from such premises may be sound, and their 
 conclusions therefrom correct; but these will be as false 
 to the truth as the premises themselves. We can rely 
 with entire safety only on the declarations of God him- 
 self in the Scriptures ; and he must surely be considered 
 the most competent, and the best entitled to decide 
 authoritatively on the point. 
 
 /. Certainly, his exposition of his own principles of 
 action must be implicitly received by us. 
 
 P. The ultimate end which God designs to accomplish, 
 is the promulgation and extension of his own glory. 
 The Scriptures are so full upon this point, that to select 
 proofs is not difficult. The Old Testament abounds 
 with declarations to that effect: "Bring my sons from 
 far, and my daughters from the ends of the earth, even 
 every one that is called by my name; for I have created 
 him for my glory."— Is. 43 : 6, 7. "The Lord hath made 
 all things for himself."— Prov. 16:4; Ps. 72:19; Mai. 
 2:2; Is. 63 : 12, and 48 : 11 ; Jer. 13 : 11. The New 
 Testament is equally explicit. "Who hath called us 
 unto his eternal glory." — 1 Pet. 5 : 10. It was the ulti- 
 mate end at which our Lord Jesus Christ aimed in every 
 action: "I have glorified thee on the earth, I have fin- 
 ished the work which thou gavest me to do; and now, 
 Father, glorify thou me with thine own self, with the 
 glory which I had with thee before the world was." — 
 
60 CONVERSION. 
 
 John 17 : 4, 5. "Father glorify thy name! Then came 
 there a voice from heaven, saying, I have both glorified 
 it, and will glorify it again." — John 12 : 28. It was the 
 end which the apostles kept strictly in view : "Pray for 
 us, that the word of the Lord may have free course and 
 be glorified."— 2 Thess. 8 : 1, and 1 : 12 ; Phil. 4 : 20. It 
 was the chief thing in the hearts of the people of God. 
 "And the shepherds returned, glorifying and praising 
 God." — Luke 2:20. "And immediately he received 
 his sight, and followed him, glorifying God; and all the 
 people, when they saw it, gave praise unto God." — Luke 
 18 : 48. "And they glorified God in me."— Gal. 1 : 24. 
 The spirits in heaven are engrossed in the same object. 
 "And they sing the song of Moses the servant of God, 
 and the song of the Lamb, saying, Great and marvel- 
 lous are thy works, Lord God Almighty; just and true 
 are thy ways, thou King of saints: Who shall not fear 
 thee, Lord, and glorify thy name? for thou only 
 art holy."— Eev. 15 : 8, 4. For the glory of God did 
 lighten the city, and the Lamb is the light thereof." — 
 Eev. 21:28; Luke 2: 18, 14. 
 
 L No possible proof could be more conclusive. 
 
 P. For the promotion of his glory, God, in the admin- 
 istration of his government, has promulgated various 
 laws or authoritative rules of conduct, which are to be 
 our guides in life. Superadded to these, is the require- 
 ment to make his glory the chief end in all our services. 
 "Whether therefore ye eat, or drink, or whatsoever ye 
 do, do all to the glory of God."— 1 Cor. 10: 81. "And 
 whatsoever ye do, do it heartily as to the Lord, and not 
 unto men." — Col. 8: 28. "By whom we rejoice in hope 
 of the glory of God."— Rom. 5 : 2, 
 
ELEMENTS OF HOLY CHARACTEB. 61 
 
 /. Our duty is plainly taught in the Scriptures. What 
 is intended by the glory of God? 
 
 P, The development of his character; or the exhibition, 
 in all their approvableness and loveliness, of his natural 
 and moral attributes. In the work of creation of the 
 material universe, God developed many of his natural 
 attributes in great power and beauty. He exhibited 
 such depth of knowledge, such profundity of wisdom 
 and forethought, and such a degree of physical power 
 in forming and establishing the multitudes of systems 
 which now roll in the expanse of infinite space, that, in the 
 view, "the morning stars sang together, and all the sons 
 of God shouted for joy." — Job 38 : 7. In his creation of 
 man, and in his wise and holy government over him, he 
 displays his vast knowledge, his wisdom, his power, 
 truth, holiness, faithfulness, goodness, forbearance, grace, 
 mercy, justice, and the like, in such brilliant forms, that 
 they encircle his throne as a lialo of heavenly light. 
 These exhibitions constitute that moral glory, which his 
 creatures are to exemplify in their principles and con- 
 duct, and are to extend to the knowledge and love of 
 mankind, so far as they have abihty. These traits are 
 now seen "as through a glass, darkly," because of the 
 moral obscuration of the mind of the beholder, produced 
 by sin within and around him. 
 
 L What is intended by the ^^heauty of holiness," of 
 which so much is spoken in the Scriptures ? 
 
 P. It intends the moral excellence of the divine char- 
 acter, the moral luster which envelops the glory of God. 
 It is the splendor of that moral beauty, into a perception 
 and love of which the soul is ushered on its regeneration 
 by the Holy Spirit: "Thy people shall be willing in 
 6 
 
62 CONVEESION. 
 
 the day of thy power, in the beauties of holiness more 
 than the womb of the morning." — Ps. 110 : 8. Watch 
 the early morning, as it unfolds its loveliness to the eye 
 that is cultivated to appreciate natural beauty. "First 
 appears the dull light, then the gray streak, then the 
 brighter blushing tinge, until at last the orb which gives 
 us day emerges from the abyss of space, and pours its 
 golden flood through the slowly scattering mists. The 
 whole prospect is covered with brightness and glory! 
 The lands smile, the waters sparkle, the dew-drops 
 reflect their mimic spangles, the green foliage waves 
 gently beneath the refreshing breezes of the morning, 
 and the birds carol with delight. Men arise, and go 
 forth and rejoice I for it is day, and the sun has gone 
 out on the errand of its Creator to diffuse light, and 
 life, and gladness." The beauties of holiness as infin- 
 itely transcend those of the opening morning, as does 
 moral beauty in its own nature exceed the natural. 
 The brightness, the splendor, the peerless magnificence 
 which, emanating from the high principles, exalted 
 character, and matchless goodness of Jehovah, exhibit 
 him HOLY, JUST, and good, cast their own beauty 
 around the children of the light, and entrance their 
 hearts as they are changed into the same image, pro- 
 gressing from glory to glory. The expressions of 
 delight and praise which we are accustomed to hear 
 from the new convert to Christ, spring from his percep- 
 tion and love of the divine majesty, excellence, and 
 beauty ; but his untutored tongue can find no language 
 adequately to portray his deep emotions. The veteran 
 saint, he who has well learned the language of the spir- 
 itual Canaan, is to be heard exclaiming, "O worship the 
 
ELEMENTS OF HOLY CHARACTER. 63 
 
 Lord in the beauty of holiness!" — Ps. 96 : 9. "Let the 
 beauty of the Lord our God be upon us." — Ps. 90 : 17. 
 "One thing have I desired of the Lord, — to behold the 
 beauty of the Lord, and to inquire in his temple." — Ps. 
 27 : 4. And when this desire is granted, we hear its 
 results in the overflowing soul: "As the hart panteth 
 after the water-brooks, so panteth my soul after thee, O 
 God!" — Ps. 42 : 1. And when at last the soul is ushered 
 into the presence-chamber of its Father and its God, and 
 casts its crown before him there, its full-toned praise is 
 poured forth amid ten thousand voices, "Holy, holy, 
 holy. Lord God Almighty, the whole earth is full of thy 
 glory!" And what is more approvable than perfect 
 rectitude? What can be more estimable than a per- 
 fectly upright character? What more beautiful and 
 lovely than the union of such excellence and goodness 
 in a Parent and a Sovereign? 
 
 I. I can conceive of nothing superior; and can 
 imagine no end of active existence which is more 
 worthy of man^ or more honorable to God. 
 
 P. If God ultimately designed his own personal 
 gratification, he would be liable to unmitigated censure. 
 But so far from this being the fact, it forms no part of 
 his considerations. It is his moral, and not his natural 
 self, that he loves and pursues. He loves his glory, 
 not because it is his own^ but because it is intrinsically 
 excellent and lovely, and is so worthy of his regard ; and 
 doubtless were there a being more glorious than himself, 
 he would love him with a superior ardor; but this would 
 be impossible. For the same reason, he loves every 
 one who partakes, however faintly, of his own moral 
 image; and it is such a moral likeness to himself that 
 
64 CONVERSION. 
 
 he requires his creatures to attain in their degree, and 
 into which regeneration is intended to introduce them. 
 — Eom. 8 : 29. 
 
 I. And bj such means, regeneration produces a 
 moral union between himself and his creatures? 
 
 P. Yes. And to this end, amongst others, he requires 
 our hearts, because the heart is the moral man. " With 
 the heart man believeth unto righteousness." — Eom. 10 : 
 10. "My son, give me thy heart."— Prov. 23 : 26. "For 
 in Jesus Christ neither circumcision availeth any thing, 
 nor uncircumcision, but faith which worketh by love." — 
 Gal. 5 : 6. "Make you a new heart and a new spirit, for 
 why will ye die?" — Ez. 18 : 31. Unless it is our purpose 
 of heart to glorify God in our actions, he cannot accept 
 of them, or of us in them, as being done unto Mm. And 
 besides, it is obviously indispensable that the beneficiaries 
 of his bounties should exercise right affections in return, 
 in order to his approbation and regard. And further, 
 the new heart is indispensable, because without it no one 
 would be capable of entering into the boly occupations, 
 or of enjoying the peculiar blessedness, of heaven. It 
 is not an unnecessary command, therefore, "Thou shalt 
 love the Lord thy God with all thy heart.''— Matt. 22 : 37. 
 Under the impulses of such a love, the believer will be 
 steadily fruitful in good works; and thus the love of 
 the glory of God will be seen to be the most unfail- 
 ing and permanently useful motive influence which is 
 known to man. In requiring us to love himself, he 
 necessarily requires us to love him preferably to any 
 and all other objects; because his glory is intrinsically 
 superior and more attractive, and, if loved at all, it must 
 be in preference to all other things. 
 
ELEMENTS OF HOLY CHARACTER. 65 
 
 L Will you now please to state precisely what con- 
 stitutes a holy character? 
 
 P. The holy character of God springs, if that expres- 
 sion may be allowed, from his devotion to his own glory 
 as his ultimate object. You will remember that we 
 ascertained that the character of a person or agent was 
 determined by that of his ultimate object; and this prin- 
 ciple applies as well to God, as to other moral beings. 
 The holiness of his glory, combined with his devotion 
 to its promotion, by means of his universal creation 
 and of the administration of his legal creative rights 
 over his moral creatures, renders his character holy; 
 for the moral image of the object is reflected upon 
 and transferred to his own heart. God is perfectly 
 holy, because his glory is perfect, and because he 
 loves it with the most profound devotion, and pursues 
 it with an unwavering purpose. He is infinitely holy, 
 because he ever has been thus devoted to, and ever 
 will thus love and pursue it. And he is immutably 
 holy, because his purpose will never know of a change. 
 The holy character of angels and glorified saints in 
 heaven arises from the same supreme devotion to the 
 divine glory; and their superiority in degree over 
 saints on earth results from the greater depth of their 
 devotion to it, and the unwavering influence of it 
 upon their feelings and conduct there. In like man- 
 ner, the holy character of men is determined by their 
 superior devotion to the same object; and their imper- 
 fections of heart and life arise from its influences being 
 temporarily supplanted or suspended. 
 
 I. I can now understand it clearly. 
 
 P, And you can also see what God would have us 
 6^ 
 
C)Q CONVEKSiON. 
 
 become. SucTi a devotion to his glory is the Christian 
 reHgion. It is that which Christ, who had no sins to 
 avoid and no pardon to hope for, possessed in its 
 perfection; and who is set forth as our example, that 
 we should be followers of him. And who can devise 
 a nobler? The soul that enters into it, possesses God 
 himself, being made a joint heir with Christ. — Rom. 
 8 : 17. He is adopted, justified, directed upon a pro- 
 cess of sanctification, and at last glorified with Christ 
 in his heavenly kingdom.- — Eom. 8 : 30. There he will 
 enter into all its holy blessedness. Delivered from 
 every sin and sorrow, his soul will rejoice in God, the 
 infinitely glorious one, who, as an unfailing fountain, 
 will ever afford a supply of spiritual food, so that it will 
 never languish. Exalted to a conformity, in kind, to 
 the image of his Creator, pardoned through the unmer- 
 ited grace of Christ, blessed with every thing the most 
 unbounded desires of his holy heart can grasp, and an 
 infinite existence before him in which to enjoy theifl, 
 surely he will find that "in his presence is fullness of 
 joy, and at his right hand there are pleasures for ever- 
 more."— Ps. 16 : 11. 
 
 /. This explains the answer given by the Westminster 
 divines to the question, What is the chief end of man ? 
 
 P. Yes. As they truly observe, the ultimate end of 
 man is to glorify God ; and from a heart bent on glo- 
 rifying him, proceeds his capacity to enjoy him for 
 ever. Having now ascertained what God would have 
 us become, we will proceed to examine what he would 
 have us avoid. 
 
CHAPTER iV. 
 
 ELEMENTS OP UNHOLY CHARACTEBl 
 
 Pastor. The Scriptures, in forms almost innumerable, 
 allege that "all have sinned, and come short of the glory 
 of God " (Kom. 3:23); that all are originally deficient in 
 that holy character which springs from a supreme devo- 
 tion to the divine glory. We will now inquire into the 
 cause of such a sinful state. You are aware that in your 
 ordinary conduct you act freely; and that you always 
 have some reason for acting, or some object to attain 
 in whatever you do. These, as we have seen, are 
 essential characteristics of every moral agent. 
 
 Inquirer. I well know that there is always some reason 
 which influences my conduct; for if there were none, 
 I should never act at all. 
 
 P. For the sake of greater perspicuity, let us now 
 recur to the earlier period of your life, before you had 
 indulged that hope in Christ which we have examined. 
 You are well aware that you then committed many 
 sinful acts, although you may not, at the time, have 
 paused to examine their character; which, however, 
 cannot affect their sinfulness. In these actions, you 
 was governed by some reason or object: Can you 
 inform me what influenced you to do them? 
 
 /. I suppose my sinful desires and inclinations 
 prompted me to such conduct. 
 
68 CONVERSION. 
 
 P. No doubt. Persons under your then circum- 
 stances, always act from the impulse of some desire; 
 and when passion moves them, it is by the desire in- 
 cluded in it. But what rendered your desires sinful f 
 
 I. I have not given the subject sufficient examination 
 to answer decidedly. Will you explain the reason ? 
 
 P. Was it not a desire to please yourself, in some 
 form, that then induced you to do things which you 
 knew, or might have known, to be wrong? 
 
 /. Yes; it was to gratify myself. There were many 
 things I never should have done, merely to gratify 
 other persons. 
 
 P. When you thought one course would give you 
 more pleasure than another, you were accustomed to 
 select that; and when any proposed course seemed 
 onerous or unpleasant, you would desist from it on that 
 account ? 
 
 I. Certainly ; every body acts in that way. 
 
 P. Let me illustrate this principle. Suppose that this 
 is the Sabbath, and that we observe N. passing along 
 with his gun and dogs, in pursuit of game. I remon- 
 strate against his disregard of the divine authority by 
 violating the Lord's day ; and he assures me it had not 
 occurred to him that he was disobeying God, and that 
 he had no seriously -formed intention to do so. But, I 
 reply, you are doing it nevertheless, and are guilty in 
 his sight. Why are you out to-day, knowing it to be the 
 Sabbath? He answers, I felt a desire to go out, and 
 went to gratify my inclinations. But, I rejoin, you had 
 some reason why you desired it — some object which you 
 wished to accomplish by it? Yes, he replies, to shoot 
 some game. But, I ask, why desire to shoot some game? 
 
ELEMENTS OP UNHOLY CHAKACTER. 69 
 
 For the sport of it, he replies. And yon desire the 
 diversion of hunting because it promotes your pleasure 
 and happiness; so that it is your love of pleasure or 
 happiness which makes you disobey God by violating 
 the day which he has commanded us to remember to 
 keep holy? Yes, he replies, that is my reason; for if I 
 was confident of finding no pleasure in it, I should at 
 once retrace my steps homeward. This illustration 
 sufiiciently explains the principle that it is the desire 
 to please one's self, and to promote his own supposed 
 interests or happiness, that influences a person to dis- 
 obey God. 
 
 Z I see the principle clearly. 
 
 P. And do you not see also that, in your own case, 
 whenever you did wrong at that period of life, it was 
 from a desire to gratify yourself, and to promote your 
 own pleasure and happiness by means of it ? 
 
 /. Yes, that was the reason. If there was no pleasure 
 in sin, no one would commit it; but I did not always 
 succeed. 
 
 P. Your disappointment does not aifect the principle. 
 You expected to succeed at the time, else you would not 
 have done the thing. The capability of taking pleasure 
 is constitutional, and is therefore a natural good when 
 properly exercised. But the evil in the supposed case 
 of N. was that he desired happiness too much ; in other 
 words, that he preferred it to the authority and glory of 
 God. It was his preference of his own pleasure that 
 induced him to disobey, in order to its gratification; 
 whereas, had he preferred the authority and glory of 
 God, it would have led him to observe the Sabbath, 
 and to restrain all those desires which conflicted with it. 
 
70 CONVERSION. 
 
 It is clear that all the works of God are created suitable 
 to the happiness of man; and in this the Creator ex- 
 hibits his great goodness. But the happiness he designed 
 was to be held in subordination to himself, and to be 
 taken in the discharge of our duties, and in the contem- 
 plation and promotion of his glory. By preferring 
 himself and his happiness to his Creator and his glory, 
 the sinner rejects him, overlooks his duties, incapacitates 
 himself to take such holy enjoyment, and perverts the 
 holy design of God into an occasion of moral evil. 
 
 L I perceive and admit the correctness of this view. 
 
 P. A desire is a feeling of the mind which is directed 
 to the attainment of some object; while a preference is 
 a desire for one object more than for another. A person 
 may have a desire for two things ; but if he so desires one 
 of them as to choose it rather than the other, he evinces 
 a preference of it to that other. And there may be two 
 things, for the first of which he has no desire, while he 
 indulges one for the second; his desire for the second 
 stands alone and independent of the other, and it will 
 be necessarily exercised as a preference to it. A pre- 
 ference does not necessarily imply a vehement or ardent 
 state of the desires or emotions ; but simply that, whether 
 mild or fervent, the desire is strongest and most influen- 
 tial for the preferred object. In the case of K, as in 
 your own previous to indulging that hope, there was no 
 desire for the authority and glory of God. The desire 
 for his own interest, gain, pleasure, or whatever else 
 would confer happiness, was alone and independent of 
 God, and consequently existed as a preference to God. 
 
 Z Yes; I perceive such would be the fact. 
 
 P. And when you did wrong, the desire for your own 
 
ELEMENTS OF UJSUOLY CHARACTER. 71 
 
 interest, gain, advantage, or pleasure, (for they are all 
 the same in principle, since they are desired for the sake 
 of your own ulterior gratification or happiness,) existed 
 independently, and consequently as a preference to the 
 authority and glory of God, and influenced you as such. 
 
 /. Yes; for I had not been converted, and of course 
 had no proper regard for him. Besides, I am conscious 
 of that deficiency. 
 
 P. When you exercised anger or any other passion, 
 for example, it was done to gratify the passion, or your- 
 self by its indulgence ? 
 
 L Yes; and therefore I found it so difficult to check 
 my passions. When I foresaw trouble from indulging 
 them, restraint was more easy. But I have sometimes 
 acted to please others? 
 
 P. But it was ultimately to advance some interest of 
 your own, or to please yourself. You did it to gratify 
 some private feeling toward them, or to avoid ridicule 
 or censure, or to promote something for yourself by 
 their means. 
 
 /. You are correct. I had myself in view in some 
 form, though I did not always pause to consider that fact. 
 
 P, Because the desire to please yourself, and to pro- 
 mote your own supposed interests had become such an 
 habitual influence, that it moved you almost without 
 reflection. And such was the case on aU subjects, 
 whether secular or religious. 
 
 I. True ; and that accounts for my failure to analyze 
 my motives. 
 
 P. Eeflection will deepen the conviction that, in your 
 unregenerate days, the desires for your own happiness, 
 to be promoted by forwarding your personal interests, 
 
72 OONVE-ESION. 
 
 gain, advantage, or enjoyments, uniformly influenced 
 your conduct; and that your own gratification or hap- 
 piness, in some form, was invariably the ultimate end 
 which you had in view in all your actions. 
 
 L It is very obvious to me now. 
 
 P. Selfishness consists in this preference of our own 
 happiness, or interests, or whatever else will contribute 
 to our pleasure. Selfishness, says Dr. Owen, is the 
 making a man's self his own center, beginning, and end, 
 in all he does. Every person, says Dr. Payson, has 
 some object which he loves supremely; and, in every 
 unrenewed mind, that object is self. And the apostle 
 says, "All seek their owny — Phil. 2:21. Self, as you 
 are aware, is loved for its interests and happiness. 
 
 I. It is not to be denied that self-interest is the gov- 
 erning principle among mankind. 
 
 P. This selfishness, or preference of one's own interest, 
 pleasure or happiness, is the cause of all the evil passions 
 that exist, and of all the injurious conduct that is perpe- 
 trated in the world. Look abroad upon society, and 
 you will see its developments in horrible realities. Why 
 do we find some indulging in pride, worldly show and 
 extravagance, in arrogance, intolerance, and in seeking 
 the praise of men ? It is simply to gratify their love of 
 their own selves. Why do we hear of so many plung- 
 ing into licentiousness, debauchery, intemperance; — in- 
 dulging vicious thoughts, profane language, and violating 
 every command of God which interferes with their 
 pleasures? It is to gratify this preference for their own 
 enjoyments. Whence those malignant envyings and 
 other passions 4;hat rage in the bosoms of many? They 
 are produced by injuries, real or supposed, to their own 
 
ELEMENTS OF UNHOLY CHARACTER. 73 
 
 interests; or emanate from the ill-will of a soul exclu- 
 sively bent on itself. I might enumerate the evils and 
 wrongs which curse the earth, and trace them all, with- 
 out exception, to man's selfishness as their source. 
 
 /. Selfishness, then, is the parent-principle of all the 
 wrong doing on earth. 
 
 P. And it is, consequently, the source of all the mis- 
 ery which exists among mankind. The selfishness of 
 our first parents plunged them, and their posterity after 
 them, into wretchedness, as well as sin; and now the 
 pains of disease and death come upon all. Man has 
 become the greatest enemy of man. The tears and 
 groans of the afflicted, caused by their own selfish indul- 
 gences, or by the inhumanity of other's selfishness, fill 
 the earth ; and well is it for us, that a veil is now spread 
 over them — a veil which is to be removed, when God 
 comes forth to judge the world in righteousness. 
 
 /. You no doubt attribute it to the right cause. 
 
 P. And selfishness is the antagonist principle in the 
 human heart against God. Self, or God, are the only 
 ultimate objects which moral beings ever pursue; and 
 the preference of one's self is as really the elevation of 
 himself into an idol, as would be the exaltation of Baal. 
 There may be many objects of desire, but there can be 
 only one object of ultimate preference ; the pursuit of it 
 will be exclusive of all others; and it will make all 
 others subordinate, and, if possible, subservient to it. 
 Thus, as we have seen in the case of iV!, a preference of 
 his own pleasure or happiness led him to disregard the 
 authority and overlook the glory of God, in his feelings 
 and conduct ; and the same principle governed you not 
 only, but controls every unconverted person in his 
 7 
 
74 CONVERSIO^^. 
 
 intentions and actions toward him. Why are mankind, 
 as a general thing, so careless of the ever-present eye of 
 God, and of his rights over them, and of their continued 
 transgressions of his holy law, and even of his denuncia- 
 tions of wrath? It is simply because they are engrossed 
 in themselves, their pursuits, and their pleasures. Why 
 are they so unanimously disinclined to observe the laws 
 of the divine government, to exercise the humble graces 
 of piety, and to govern their daily conduct by the rules 
 of Christianity ? It is because they cannot find therein 
 that pleasure which they so much prefer. Why do all 
 disrelish the holiness of God ? Because it is an antago- 
 nist principle to their own selfishness. Why do all 
 dislike, and some hate with the deepest intensity, the 
 punitive justice of God? Simply and only because 
 they perceive that it bodes destruction to those pleasures 
 and that love of self in which they chiefly delight. I 
 might enlarge, but your own reflections will abundantly 
 supply examples of the truth of my position."^ 
 
 /. I can see its truth with the utmost clearness. Why 
 does selfishness appear to mankind to be so harmless ? 
 
 P. Because it is pleasurable, and they love it. Besides, 
 it is so habitual with them, as to have lost its aspect of 
 sin; and as they really care nothing about God, they 
 have no heart-principle by which to decide its crimi- 
 nality. The error is aided by the fact that selfishness, 
 
 *"The absence of positive good principles, leaving the common 
 natural principles of self-love, natural appetite, &c., (which were in 
 man in innocence,) leaving them, I say, to themselves, without the 
 government of superior principles, will certainly be followed with the 
 corruption of the whole heart." — Edwaeds on Original Sin. — Part 
 IV. Chap. 11,. 
 
ELEMENTS OF UNHOLY CHARACTER. 75 
 
 under the dictates of interest or policy, can induce men 
 to perform commendable actions, and can influence 
 them to cultivate amiable feelings, gentle manners, and 
 make loud professions of right principle. It has been 
 aptly remarked, that men seem to imagine that selfish- 
 ness loses most of its guilt by losing all its grossness; 
 whereas they would frown upon it when clothed in 
 malevolence. It is neither wise nor honest to give the 
 semblance of purity to the substance of corruption ; it is 
 to steal the robe of righteousness to cover the deformity 
 of sin. It is fitting that what is foul within, should be 
 foul without also.* 
 
 /. What do the Scriptures teach on these points? 
 
 P. The Scriptures every where characterize sinners 
 as being selfish. Thus, the apostle describes them as 
 "lovers of their own selves," and as "lovers of pleasures 
 more than lovers of God." — 2 Tim. 3:2.4. Pleasure, as 
 I said, is loved for the element of happiness involved 
 in it; and the ways or pursuits of pleasure, for the happi- 
 ness they promise to confer. The same apostle rebukes 
 
 *" He whose religion has selfishness for its basis, * does good to 
 mankind and obeys,' or rather fancies he obeys, 'the will of God,' not 
 because he desires the good of mankind, or because it is right to 
 obey the divine will, but solely to avoid future punishment and obtain 
 * everlasting happiness.' Hence, if this world were his only state of 
 existence, he would trample on the rights of others, and sacrifice their 
 interest, whenever they happened to interfere with his own. And 
 though he may appear to make some sacrifice to the wishes, or inter- 
 ests, or wants of others, yet it is in no degree for their sake, but 
 wholly for his own; for, unless he hoped to gain by it, sooner or 
 later, he would not deny himself the smallest gratification for the 
 sake of saving others from the greatest evils, or securing to them 
 the most important benefits." — Park. Mor. Phi Chap, il p. 27. 
 
7$ CONVERSION. 
 
 such selfishness, and enjoins on men "not henceforth to 
 live unto themselves ;" (2 Cor. 5 : 15) implying that our 
 intellects and sensibilities were to be used aright; that 
 the latter are not to control us. The desire of pro- 
 perty, for example, was not designed to lead us to rob or 
 defraud, but was given to be controlled by us. We 
 find the sacred writers often using the words sarx and 
 soma^ [meaning literally the hody^ or flesh,'] to indicate 
 substantially the same idea of selfishness. When used 
 in a metaphorical sense, they intend those feelings of the 
 mind, and corresponding actions of the body, which are 
 produced by a preference of one's own gratification or 
 happiness. These they denominate the ivoi^ks of the flesh. 
 "Walk in the Spirit, and ye shall not fulfill the lusts of 
 the flesh," the desires for personal gratifications by 
 means of the body. — Gal. 5:16. "Now the works of 
 the flesh are manifest, which are these : adultery, lascivi- 
 ousness, idolatry, witchcraft, hatred, variance, emulations, 
 wrath, strifes, envyings, murders, drunkenness, and such 
 like."— Gal. 5 : 19—21. "So, then, they that are in the 
 flesh [under the domination of their desires of pleas- 
 ures] cannot please God." — Eom. 8:8, and 13; Jude 
 23; John 6:63. 
 
 I. I thank you for this explanation. 
 
 P. Happiness in the position of a preference, or thing 
 loved and pursued more than God, is selfish ; and such 
 pursuit of it is also selfish, for its own character is trans- 
 ferred to him who is devoted to it, and also to all his 
 desires, purposes, affections, hopes, pleasures, and con- 
 duct. This is the unregenerate state. Its moral opposite 
 is the regenerate state, or that where the authority and 
 glory of God are preferred, and where new desires, pur- 
 
ELEMENTS OP UNHOLY CHARACTER. 77 
 
 poses, and affections exist and terminate on God; where- 
 by his holy character becomes impressed on the soul, 
 in some degree. 
 
 I. Will you state the precise points of opposition in 
 which the sinner places himself against God? 
 
 P. There are three principal points of diversity, the 
 combined results of which produce an entire hostility of 
 heart, and an unrelieved departure from duty, against 
 God. The first is the sinner's claim to a right to 
 control himself, in opposition to the proprietary right 
 of God to govern him. This claim is seldom put forth 
 in words, but is invariably asserted in practice. He 
 tacitly assumes the ownership of himself, and an exemp- 
 tion from all control but his own ; and uniformly evinces 
 it in his conduct. How soon his anger is aroused, if this 
 claim is interfered with? And how profoundly would 
 he contemn a fellow-being who should endeavor to 
 dominate over him? The claim is, without reflection 
 or argument, extended to God; for in his exclusion of 
 others, his independent spirit makes no exceptions. 
 They "despise government; presumptuous are they, and 
 self-willed:'— 2VQi. 2:10. They declare "Our lips are 
 our own: Who is Lord over us ?" — Ps. 12 : 4. The crea- 
 tive right of God being such an antagonist principle, it 
 can exert no motive influence over the mind of the sin- 
 ner while in his selfish pursuits; and on this account 
 many try to discard it, and to substitute in its place 
 some consideration which is adapted to their selfish 
 desires, and which will leave this claim to self-control 
 unaffected in practice. Among other devices, nothing 
 is more common than to select the compassion or benev- 
 olence of God, mistaking it for his trait of mercy; and 
 7* 
 
78 CONVERSION. 
 
 to combine with it his wisdom and power, excluding 
 his justice. From thence they infer that he will do 
 sinners the greatest good they can desire; and then 
 propose to serve him on that account. By such a pro- 
 cess, the sinner's unregenerate desires are gratified, and 
 his hostile principle is retained, while he seems to be 
 enlisted for God! The same is seen in his always de- 
 manding some reason, other than God's creative right, 
 why he should obey. But God expressly disallows this 
 claim : "Ye are not your own." — 1 Cor. 6 : 19. 
 
 L I confess that I formerly acted upon this same 
 implied claim of self-ownership, and consequent self-con- 
 trol ; but it was done unconsciously. Still, I am aware 
 that my doing it so habitually as not to be alive to the 
 fact, and my neglect to discern the deep hostile principle 
 toward the Creator involved in it, does not absolve 
 me from censure. 
 
 P. The second point, is the sinner's elevation of his 
 own interests or happiness, as a more desirable end to be 
 accomplished, in disregard or opposition to the glory of 
 God. By making himself the end of his desires and 
 purposes, he excludes all others from that position of 
 course, and God with them. The Scriptures designate 
 this as the pursuit of '■'■his own pleasures." Thus, the 
 drunkard pursues his own pleasures in the inebriating 
 cup; the gambler, in spoiling his victim; the sensualist, 
 in the ruin of innocence. Said Henry Martyn, "men 
 frequently admire me, and I am pleased ; but I abhor 
 the pleasure." It was the pleasure of gratified pride, 
 unvirtuous and criminal; as indeed all pleasure must be 
 which is taken in opposition to God, in transgression of 
 duty to others, or in fostering and gratifying the evil 
 
ELEMENTS OF UNHOLY CHARACTER. 79 
 
 desires or passions of the heart. Bent thus on his own 
 pleasures, it was to be expected that the sinner would 
 endeavor to substitute them for those holy pleasures 
 which flow from a superior devotion to the divine glory ; 
 and that in his inquiries and eiforts he should seek to 
 obliterate the- latter, as unknown to his own conscious- 
 ness — an argument which only proves that he was never 
 regenerated — and to take up with the pleasures of a 
 hope of his own ultimate happiness, with its attending 
 exercises, instead. But the Creator firmly enjoins upon 
 him to turn away from his " own pleasure," and to honor 
 Mm; and when he takes delight, to take it in holiness 
 and in the Lord. — Is. 68 : 13. He reproachfully asks 
 his people, "when ye fasted and mourned, [mortified 
 your enjoyments] did ye at all fast unto me? And 
 when ye did eat and when ye did drink, [when you 
 took enjoyment] did not ye eat for yourselves^ and drink 
 for yourselves V — Zech. 7:5. And he expresses his 
 purposes toward the devotee of pleasure: "Therefore 
 hear now this, thou that art given to pleasures — therefore 
 shall evil come upon thee; thou shalt not know from 
 whence it riseth : and mischief shall fall upon thee; thou 
 shalt not be able to put it off; and desolation shall 
 come upon thee suddenly, which thou shalt not know." 
 —Is. 47:8. 11. 
 
 /. I can clearly perceive that the seducing nature of 
 pleasure, has very much blinded me to its evil character 
 when improperly enjoyed, and especially when placed 
 in antagonism to the divine glory. 
 
 P. The third point, is the sinner's unvaried perversion 
 of the means of grace to the promotion of his own ends, 
 in opposition to the command of God that they should 
 
80 CONVEKSION. 
 
 be employed to the promotion of his glory ultimately. 
 The Scriptures condemn this course under the appella- 
 tion of "his own ways," because, whatever they may be, 
 whether intrinsically proper or improper, they are chosen 
 and employed to promote his own pleasurable ends. 
 "They defiled the land by their own way^ — Ez. 36 : 17. 
 "We have turned every one to his own wayT — Is. 53 : (1 
 It was to be expected, therefore, that sinners should 
 direct all their powers, and endeavor to subordinate the 
 gospel and all its duties and requirements to the promo- 
 tion of their own ends, rather than those of God. Indeed, 
 as they have no desire for the aims of God, they can 
 desire and appreciate them only as means to promote 
 their own; and hence they uniformly pervert them to 
 that purpose. They thus habitually "yield their mem- 
 bers as instruments of unrighteousness unto sin^ — Eom. 
 6 : 13. Whereas God forbids this whole course of pro- 
 cedure: "Not doing thine ovm ways" (Is. 58:13); and 
 he not only directs, "yield yourselves unto GocV as. 
 your great superior and end, but enjoins, "and your 
 members as instruments of righteousness unto Ood^'' unto 
 the promotion of his glory. — Kom. 6 : 13. 
 
 I. I begin to perceive why my religious efforts were 
 for so long a time unavailing. I sought, by means of 
 them, my own ends rather than the glory of God; that 
 is, I secretly endeavored to sustain myself in my own 
 principles and to succeed in my own plans, by means 
 of instrumentalities which God designed only for his 
 own holy purposes. 
 
 P. That was so. You will observe that the Scriptures 
 do not authorize the unconverted person to pursue his 
 own happiness ultimately, even though he makes use of 
 
ELEMENTS OF UNHOLY CHARACTER. 81 
 
 means not censurable in themselves, the promotion of 
 the public welfare, for example. No course, however 
 innocent in itself considered, can properly be em- 
 ployed as means to conduce to such an end; for the 
 end itself is forbidden as unholy and antagonistic to 
 God. The command is, not that the sinner should 
 decline to promote his own ends by improper means; 
 but that he shall not use any means whatever to pro- 
 mote his selfish aims.' It is "that they which live 
 should not henceforth live unto themselves^ but unto 
 Christ." — 2 Cor. 5 : 15. Thus, while the promotion of 
 the public welfare, when properly pursued, is a correct 
 procedure, it will be perverted to an occasion of moral 
 evil, if used as a means to the sinner's personal aims; 
 and it will be made an occasion of moral good, if used 
 as subordinate to God, and if made subservient to his 
 glory as the ultimate end. There is no moral worth in 
 that happiness which the sinner desires, in view of 
 which he can act, but it is wholly immoral; and it is 
 forfeited by his sins; either of which considerations is 
 sufficient to justify God in forbidding his pursuit of it 
 in any degree. His desires for it cannot be moderated 
 in a moral sense, except by acquiring a superior regard 
 to the divine glory; for until then, whether they are 
 vehement or mild, his own advantage or happiness will 
 be preferred. In the sinner, self-love can never be a 
 morally good influence; it may, indeed, prompt him to 
 consider and act for his own ultimate good more care- 
 fully than would his mere passions, and in that view it 
 might seem to be a good impulse (Ps. 49 : 18); but it is 
 suited only to forward the interests of self, and is there- 
 fore a selfish influence, in whatever form it may appear. 
 
82 CONVERSION. 
 
 It never, in the sinner's heart, prompts to the love of the 
 glory of God ; but in that of the Christian it does, and 
 therefore becomes a morally good influence in his case. 
 Nor does it ever influence the sinner to pursue what is, 
 really, his best good; for, however he may disguise the 
 fact, it necessarily terminates upon his selfish happiness. 
 He can know nothing of the best good — namely, that 
 of loving the glory of God and of enjoying the light 
 of his countenance (Ps. 4 : 6) — until, by conversion, he 
 has experienced it ; and then only can self-love guide 
 him to that which is such greatest good. The Fa- 
 thers were right, therefore, in using, in respect to the 
 sinner, the term self-love as synonymous with selfish- 
 ness; and in regarding its influences, as purely selfish 
 motives. 
 
 I. The Scriptures declare that we are " by nature the 
 children of wrath, even as others." — Eph. 2 : 8. What 
 are we to understand by the doctrine of the total moral 
 depravity of the natural heart? 
 
 P. That it is exclusively selfish, and therefore unholy. 
 It does not imply that all men indulge in the grossest 
 passions, or in the worst possible courses of external 
 conduct; nor even that their outward conduct is always 
 censurable, considered apart from the principles which 
 control the agents; for, as we have seen, wicked men 
 may perform many right actions. But it does imply 
 that the sinner's principles are unholy, that his affec- 
 tions are estranged from God, that his passions are lia- 
 ble to malevolence, and that his entire conduct is an 
 infraction of his obligations toward God. "The carnal 
 mind [the purpose, desire, will of the flesh, that is, the 
 predominant desire and purpose of self-gratification, or 
 
ELEMENTS OF UNHOLY CHARACTER. 83 
 
 selfishness] is enmity [the cause or source of hostility, or 
 discord] against God; for it is not subject [not subordi- 
 nate] to the law of God, neither indeed can be," since it 
 is an antagonist principle. — ^Rom. 8:7. It must be de- 
 stroyed as such a principle. "For I know that in me 
 (that is, in my flesh) [in my selfish heart and affections] 
 dwelleth no good thing." — Rom. 7 : 18. The reasons of its 
 hostility to God we have already seen. It is self-evident 
 that God cannot approve, but must wholly and entirely 
 disapprove of such hostility to every thing that is holy 
 in himself; and that, disapproving the selfish heart, he 
 can approve or accept of nothing that proceeds from it, 
 or under its influence ; for as it is the criminal cause of 
 all sin, all its streams must partake of the moral pollu- 
 tion of their source, and be stamped with its depravity. 
 This selfish state of the natural heart is depraved^ be- 
 cause being so in hostility to the highest virtue and 
 moral excellence, it is the seat and the occasion of all 
 moral vitiosity and corruption. It is a rrwral depravity, 
 both because it consists in the perversion of the will, and 
 because it is the free act of the sinner, being pursued 
 from considerations which he freely chooses; — in which 
 view, his conscience always imputes the blame to him- 
 self. And it is total moral depravity, because such 
 depraved considerations invariably govern all his feel- 
 ings and all his conduct, however amiable or unamiable 
 they may be, or may appear to mankind. 
 
 /. We are too apt to attach depravity only to grossly 
 wicked external conduct, or to the baser and malignant 
 passions; but regarded in respect to our principles, and 
 the feelings they tend to produce against God, the doc- 
 trine is sustained by the universal history of our race. 
 
84: CONVERSION. 
 
 As our practices always flow from our principles, the 
 latter must decide the whole question. 
 
 P. Let us now notice some of the results of the 
 relative positions of God and sinners. The first is, that 
 they are in the most decided opposition that is possible 
 to moral beings, that of principle, feeling, and pursuits. 
 And it is impossible that the sinner can be reconciled to 
 God, except by going over to his principles; for his 
 own, God will never abandon. Another is that, as God 
 most cordially approves of his own principles and char- 
 acter as the height of moral excellcDce, he must dis- 
 approve of the sinner, with his opposing principles and 
 character, as the extreme of moral deformity; and this 
 estimation can undergo no change while the sinner 
 retains his hostile position. Another is that, as God is 
 always governed in his feelings by his moral sentiments, 
 he most cordially dislikes the sinner on account of his 
 principles and character. He compassionates his con- 
 dition and prospects; but he has displacency toward 
 him at the same time for his character and conduct. 
 " Thou hatest all workers of iniquity," (Ps. 5 : 5,) not 
 the iniquity only, but the workers of it, the persons for 
 their iniquities ;— not with a revengeful or malignant 
 hatred, but with a virtuous indignation, a holy anger 
 (Ps. 7 : 11), because directed by holiness against sin and 
 the sinner. If we would measure the intensity of this 
 abhorrence, we must be able to comprehend the depth 
 of his love to his own glory, which the sinner 
 would, were his principles legitimately pursued, certainly 
 destroy; the degree of his interest in the holy good of 
 his obedient creatures in heaven and on earth, all of 
 which the sinner would demolish; and the extent of 
 
ELEMENTS OF UNHOLY CHARACTER. 85 
 
 misery which the sinner by his conduct compels him, 
 as a just governor, to inflict on the incorrigible, and 
 from which all his sympathies revolt. Could we 
 clearly comprehend the force of such considerations, 
 we should not only perceive the necessity laid upon 
 God to administer rigid justice, but also the full deserts 
 of the sinner himself; and we would cease to wonder at 
 the terrible -exhibition which the Scriptures make of the 
 wrath of God: "And my fury, it upheld me." — Is. 63 : 5. 
 And another result is, that God will certainly punish the 
 incorrigible sinner with "everlasting destruction from 
 the presence of the Lord, and from the glory of his 
 power." — 2 Thess. 1 : 9. The sinner disobeys God, 
 insults and dishonors him, hates him when he dares 
 permit his feelings to flow forth, and sometimes abhors 
 him. — Zech. 11 : 8. Horrid as was the prayer of that 
 abandoned one, "0 that I were stronger than God, or 
 that there were some more powerful God than he, that 
 he might be dragged from his throne, and prostrated 
 beneath our feet!" it lies concealed in the folds of the 
 sinner's heart; and eternity will echo with the vain 
 expression of it, even if circumstances should never 
 excite such an idea in this life. God is reduced to 
 the necessity of punishment; the sentence has already 
 gone forth, and impends over every sinner, and is 
 delayed in its execution only by a forbearance that is 
 as wonderful as it is kind (Eccl. 8: 11); but "their foot 
 shall slide in due time."— Deut. 32 : 35. 
 
 I. Terrible as these truths are, God is holy, just, and 
 
 good. Could we suppose him to feel and purpose 
 
 differently — could we believe that he would abandon his 
 
 own holy principles and character, in favor of the 
 
 8 
 
86 CONVERSION. 
 
 sinner's — that he could bring himself to approve instead 
 of disapproving him, to take complacency instead of dis- 
 placency in him, to love instead of abhorring him, and 
 to reward instead of punishing him for his principles, 
 feelings, and conduct — we could not forbear a virtuous 
 disapproval and indignation toward God himself, and 
 a regret that such a being ever created or upheld and 
 governed the world. But the mere supposition seems 
 blasphemous. No doubt the sinner must go over to 
 God, or be damned. O, how I dread an error on that 
 point of duty, since a mistake there must be so fatal ! 
 
 P. True; and therefore let no consideration on earth 
 prevent you from now pursuing a patient examination 
 of it; and if you have made any mistakes, ascertain 
 them promptly, in order that you may correct them, and 
 be ready when the Master calls. 
 
 /. With the divine aid, I will devote my whole atten- 
 tion, candidly and honestly, to that subject; and will 
 implicitly follow your advice. 
 
 P. Let us proceed. The time when, or the place 
 where a person expects to secure some desired object, 
 cannot in the least affect his moral character in the 
 pursuit of it, for that depends exclusively upon the 
 character of his motive, or of the object sought. Thus, 
 if you should desire to promote some personal interest 
 of your own, it would be a selfish desire; if you should, 
 under its promptings, set about some act whereby you 
 hoped to secure such personal interest immediately, it 
 would be a selfish action ; and if you expected to obtain 
 the happiness to-morrow, or next year, or after the 
 lapse of five hundred years, the act would still remain 
 
ELEMENTS OF UNHOLY CHARACTER. 87 
 
 selfish, for the object would be the same, and the time 
 of securing it would be immaterial to its character. 
 
 I. These principles are evidently true. 
 
 P. But ^YQ hundred years hence you will be in the 
 eternal state of existence; so that if you should act 
 for the ultimate promotion of your personal happiness 
 in eternity, it would be as selfish as though you had 
 expected to reap it in time. 
 
 I. Certainly ; a difference in the periods contemplated 
 cannot affect the character of such an action. 
 
 P. God acts for his own glory, and is therefore holy. 
 Sometimes he acts with a view of advancing it on earth, 
 and is holy in so doing; and sometimes he acts with a 
 view of promoting it in the eternal state, and he is 
 equally holy in that. The Lord Jesus Christ glorified 
 his Father on the earth, and aimed to glorify him in 
 eternity (John 17 : 4, 5) ; and in either case was holy. 
 The same is true of Christians on earth. And the same 
 principle applies to sinners, in respect to their character. 
 To act for their own happiness in time as their chief 
 object, stamps them selfish ; and to do so for eternity is 
 equally selfish, on the same principle that to act for the 
 glory of God to be accomplished in the eternal state was 
 a holy act in Christ. The difference in the character of 
 the objects, can make no difference in the principle. 
 
 I, Not the slightest. 
 
 P. This world is, so to speak, a mere parenthesis 
 in existence, between a preceding and an ensuing 
 eternity; and is soon to be absorbed in an unceasing 
 state of duration. The soul approaches death with its 
 habitual selfish desires for happiness strengthened by 
 the appalling exigency of its position ; in the process of 
 
88 ' CONVERSION. 
 
 death the same impressions remain; and when the soul 
 escapes from the body, (which is the death of the body) 
 it rises with the same desires, and reaches forth with 
 inconceivable intensity to grasp its happiness; and dis- 
 appointment only serves to stamp its selfish character 
 indelibly. On this ground, he that is filthy here, will 
 be filthy there, still and for ever. — Kev. 22 : 11. 
 
 I. I perceive that death can no more affect the char- 
 acter of one's desires, than would our starting upon a 
 journey to some foreign land. 
 
 P. Admitting the selfish soul to heaven would no 
 more adapt him to the enjoyment of its holy blessed- 
 ness, than would the admission of one stone-blind into 
 a brilliantly-illuminated apartment capacitate him to per- 
 ceive and enjoy the surrounding splendor. Mr. Part 
 hurst, in his Moral Pkilosophy^ (chapter ii. page 29,) 
 remarks: "After all, there is no danger that such 
 happiness as is enjoyed in heaven, will ever be, to any 
 sinner, the object of supreme desire. The human mind 
 is so constituted that no one can have a conception of 
 any thing which is different in kind from all that he has 
 experienced. The pleasures of rehgion are, like their 
 source, different in kind from all others. Of course 
 those who have never tasted these pleasures, cannot have 
 any conception of them; and that which they cannot 
 conceive, cannot be to them an object of either supreme 
 or subordinate desire. Therefore the future happiness 
 which such imagine and desire, differs not in kind from 
 what they enjoy on earth; so that they cannot be 
 shielded from the imputation of selfishness, by alleging 
 the purity and celestial nature of the object of their 
 pursuit. As to those who have enjoyed a foretaste of 
 
ELEMENTS OF UNHOLY CHARACTER. 89 
 
 the real happiness of heaven, they love God supremely, 
 and their neighbor as themselves; and of course regard 
 their own happiness, even in eternity, as a subordinate 
 object." 
 
 /. His position is on the principle that the desire of 
 pleasure by the gambler, for example, would undergo 
 no change in its detestable character, by means of his 
 hoping for and pursuing the enjoyment of it in the 
 company of the moral and virtuous, and at some dis- 
 tant day ? The excellence of the anticipated company, 
 and the postponement of its enjoyment, could not make 
 that pure which is intrinsically evil. 
 
 P, You are right. "We have seen that one may be 
 amiable in his feelings, that is, may have a good natural 
 disposition or character, and may be correct in his ex- 
 ternal deportment, and so may be accomplishing good 
 actions; but that, as his personal moral character is 
 determined by his motives or objects, unless these are 
 morally approvable, he cannot be morally approved and 
 accepted in such feelings and conduct. Thus, "the 
 plowing of the wicked [however necessary and right in 
 respect to his own necessities] is 5m," is the occasion 
 of his sinning against God, inasmuch as the object of 
 every wicked man therein is selfish, and the divine 
 glory is consequently thrown out of view. — Prov. 21 : 4. 
 Mankind, looking merely at the person's industry, 
 and the benefits of it to himself, his family, and the 
 community, would approve; but God, looking at the 
 involved antagonism to his superior rights, must disap- 
 prove of him in such conduct. Hence, what is highly 
 esteemed among men, may be abomination in the sight 
 of God.— Luke 16: 15. 
 8* 
 
90 CONVERSION. 
 
 I. I see the distinction veiy clearly. 
 
 P. To apply it more particularly : One may live irre- 
 proachably moral as respects mankind; he may be 
 amiable in his disposition, kind to the poor, generous 
 toward religious and benevolent institutions, honest in 
 all his dealings, benevolent, patriotic, and philanthropic 
 in his impulses — may respect the wisdom, power, and 
 other natural attributes of God — may be pleased with his 
 compassion and benefactions — may be a strict observer 
 of the Sabbath, of his family duties, and indeed of all 
 the external requirements both of the law and gospel 
 — and every observer would pronounce his actions to be 
 good; but if he is selfish, if he is deficient in a holy 
 motive, if he does not act from a supreme regard to the 
 glory of God, his moral character therein cannot be 
 approved, nor he be accepted by Ood. He "passes 
 over judgment and the love of OodJ'' and it may be 
 said of him,^as in the case before noticed, "these things 
 ought ye to have done, and not to leave the other un- 
 done." — Luke 11 : 42. "Though I bestow all my goods 
 to feed the poor, and though I give my body to be 
 burned, and have not charity, [love to God and his 
 glory] it profiteth me nothing." — 1 Cor. 18:3. 
 
 /. Certainly; I can readily perceive that no one can 
 be Iwly in such feelings and conduct unless they are 
 prompted by a preference, of the glory of God; and it 
 is evident that no one can be accepted unless his char- 
 acter is holy therein. "For not he that commendeth 
 himself is approved, but whom the Lord commendeth." 
 —2 Cor. 10:18. 
 
 P. In closing this part of our inquiry, let me request 
 your particular attention to a point which is indispensa- 
 
ELEMENTS OF UNHOLY CHARACTER. 91 
 
 ble to a correct understanding of subjects which will 
 arise hereafter. It relates to the radical difference be- 
 tween acting from principle, or a love of right as it is 
 seen to exist in our relations with others, and from a 
 perception of and desire for any course as the proper or 
 right way to effect some ulterior object. 
 
 /. Will you please illustrate the difference? 
 
 P. Suppose we should see 0. advancing, while rumi- 
 nating upon various plans of acquiring money, to which 
 he is most inordinately attached. At the same time we 
 perceive that the house of P. is taking fire ; and we call 
 out to 0. and request him to give the alarm, and hasten 
 with us to extinguish the gathering flames. 0. utterly 
 refuses, alleging that he feels no interest in the matter, 
 since the preservation of the house can afford him no 
 pecuniary gain ; and he then passes onward. Now, it is 
 evident that, in the supposed case, 0. is not only desti- 
 tute of the ordinary sympathies of humanity, which 
 might prompt others to render that assistance, but he is 
 also destitute of love to the rights of his neighbor over 
 him ; rights which he can perceive and would admit to 
 exist, and which he would be the first to insist upon, 
 were he in a like situation with P. We should have 
 no hesitation in pronouncing him unprincipled ; nor in 
 referring to his absorption in his own pecuniary inter- 
 ests as the cause of his insensibility. 
 
 /. I should have no doubt on the subject. 
 
 P. But suppose further, that in consequence of our 
 favorable representations of the wealth and generosity 
 of P., he should imbibe the idea that he would, in all 
 probability, secure a large pecuniary recompense, pro- 
 vided he should render him prompt assistance. Stimu- 
 
92 CONVERSION. 
 
 lated by the love of gain, and with a view to acquire 
 it by that means, 0. loudly gives the alarm, and hastens 
 toward the scene of the conflagration. His character 
 would obviously be perfectly selfish in the transaction; 
 for whatever he might know or admit concerning the 
 rights of P. as a fellow-creature, it is evident that he 
 would be moved to assist him solely by his desire for 
 money, and his hope of acquiring it by those means; 
 that is, he would adopt those means solely with a view 
 to promote his pecuniary interests? 
 
 /. Certainly; it would be an unprincipled act. He 
 would be governed by personal considerations exclu- 
 sively; and if he had as clear a perception of the rights 
 of his neighbor as a fallen angel could have, it would 
 not relieve his selfishness, but would rather increase its 
 deformity, inasmuch as he would then be acting in 
 conscious dereliction of a known virtuous principle. 
 
 P. Suppose we should warn 0. that P. would never 
 reward him, if he should become acquainted with his 
 motives and his previous gross refusal to aid him, and 
 that we intended to apprise him of the whole affair. In 
 consequence of this check upon his selfish prospects, 0. 
 pauses in his course, determined to leave P. and his 
 burning house to their fate, since he could gain nothing 
 by his efforts. This would be natural. 
 
 I. Certainly; if his motive is destroyed, if his object 
 is seen to be beyond his reach, he will stop of course. 
 
 P. But suppose a new plan should occur to him. He 
 thinks that if P. is so particular about people's motives 
 and character, he can secure the reward by accommo- 
 dating him in those respects. After casting about for 
 that precise course which he judges will best promote 
 
ELEMENTS OF UNHOLY CHARACTER. 93 
 
 his purposes, he settles his plan; and, with a view to 
 please P., and make him favorably disposed to reward 
 him, and from a perception, as he supposes, that to 
 please him will thus be the right way to secure the reward, 
 he determines to assist him ; and he accordingly hastens 
 toward the scene. Now, it would be obvious that he 
 would be as unprincipled as ever. He hnew that his 
 neighbor had rights over him, but he had no more love 
 nor did he act from any more regard for them than 
 before. On the contrary, he used the word right in 
 the sense of proper or suitable for his object, as he 
 judged. He preferred his own interests, and desired to 
 use those means as the supposed feasible way of pro- 
 moting them; so that his desire to do right, as he might 
 erroneously call it, by so pleiising .P., was as selfish as 
 his desire for the money to be acquired by those means, 
 and for the same reason. 
 
 /. Undoubtedly; it would be a mere effort to 
 secure his own ends. In his eagerness, he would 
 overlook the radical difference, and would confound 
 a desire to act in a right or proper way to acquire the 
 money, with a love of the rights or just claims of his 
 neighbor, who stands in the relation of a fellow- 
 creature. 
 
 P. True; and suppose we should convince 0. of it. 
 Again he would be brought to a stand. But suppose, 
 as a last resort to succeed in obtaining the money from 
 P., he determines effectually to please him by acting 
 from a love of his rights in the case, that is, from honest 
 principle. With this view, he admits that he ought to 
 regard his rights in the matter of saving his property 
 from destruction, and ostensibly determines to help him 
 
94 CONVERSION. 
 
 on that principle. He now thinks he has succeeded in 
 securing the reward — that he has taken a course that 
 will certainly please P., and make him favorable in 
 that respect. Feelings of pleasure, proportioned to his 
 previous anxieties, now arise in his mind, which become 
 an evidence that his feelings have undergone a change 
 on the subject; and looking upon P. as sure to be 
 willing to reward him, he feels pleased with him for his 
 anticipated friendship, regrets his late unkind feelings 
 toward him, is gratified even with the conflagration, 
 since its occurrence affords such an opportunity to make 
 money, and is pleased also with his fellow-laborers at 
 the fire, because they act as a foil, enabling him to 
 exhibit his own superior dexterity and alacrity and 
 desert of a reward. The hope of success produces so 
 much pleasure, that he becomes entirely confident that 
 he has now struck upon the right way. Now, no 
 uninterested spectator, who understood all the circum- 
 stances, could fail of perceiving that all his supposed 
 regard for the rights of P. on their own account, and all 
 his professed action upon principle, was a mere mistake, 
 a delusion produced by his inordinate love of his own 
 pecuniary interests. His desires were the same, as 
 before, for the money; his ultimate object in that trans- 
 action was the same as before, the money; and all his 
 means, whatever they might be in themselves considered, 
 were adopted for the sole ultimate purpose of securing 
 the money, and his character was selfish in their employ- 
 ment. His determination to act from right principle 
 was futile, because it was itself produced by a pre-deter- 
 mination to use it to a more ulterior purpose, to pros- 
 titute it to his own ends; and therefore, while in name 
 
ELEMENTS OF UNHOLY CHARACTER. 95 
 
 and appearance he was acting from a love to the rights 
 of P., in reality and in fact he had no such feeling, but 
 was subordinating the principle to the love of his own 
 interests as the supposed right way to effect them. 
 
 /. It is clear that he was endeavoring to render 
 virtue subservient to the ends of selfishness. Of course 
 he had no more right principle than before. 
 
 P. And you will observe that his supposed change of 
 mind consisted merely in having his anxieties relieved, 
 and his love of money gratified, by the hope that he 
 bad at last found the feasible way to succeed; that this 
 hope conferred all the pleasure he felt in P. as his 
 friend in the matter; that it produced his regret on 
 reflecting upon his past unkind feelings, and contrasting 
 them with his present views of the supposed kindness 
 of P.; and, in fine, his satisfaction with his fellow-labor- 
 ers, the fire, and every thing besides which seemed to 
 aid him in the affair. His change was not to a love of 
 rectitude in the case, and was therefore no more to be 
 depended upon than his previous efforts for the same 
 object. His hope of securing the money was selfish; 
 his pleasure, produced in view of the acquisition of it, 
 by means of such supposed change and efforts, was also 
 selfish; and all the gratitude to P. and gratification in 
 his co-laborers which resulted from his hope, and all his 
 subsequent efforts, and all his other feelings of fear or 
 joy, were equally selfish. 
 
 /. Yes. It is perfectly evident that all his supposed 
 changes, pleasures, hopes, and labors were in view of his 
 securing his pecuniary interests ultimately ; and that as 
 that object was selfish, its character was transferred to 
 
\)b CONVERSION. 
 
 all those exercises and efforts. But it seems to me it 
 would be difficult to convince 0. of his delusion, until 
 after he has finished his labor at the fire, and, on 
 making application to P. for a reward, he should be 
 actually- refused. 
 
 P. Not so very difficult, unless he was predetermined 
 to be foolish, as well as vicious. His mind would be 
 open to a perception of the real facts, and, if he would, 
 to a conviction of his error; and as he began to waver, 
 and found that with his doubt of success his pleasurable 
 evidences began to take wing, the work of correction 
 would become more easy. And just so soon as he 
 should clearly see that, notwithstanding all his simu- 
 lated effiDrts, his motives were as objectionable as before, 
 and that consequently P. would not reward him, he 
 would lose the hope and pleasure he had just enjoyed, 
 and might reprove himself for his folly; and perhaps, 
 if he should declare his real sentiments, he would blame 
 P. for refusing to reward him after so many sincere 
 efforts on his part, and might wish that his house might 
 be consumed; — for there is no limit to the extremes 
 to which disappointed selfishness will resort 
 
 I. I thank you for this explanation of the difference 
 between acting on virtuous principle, and endeavoring 
 to subordinate it to selfish ends. They are moral oppo- 
 sites, but are often mistaken one for another. 
 
 P. We have now finished all I wished to present 
 preparatory to an examination of the moral character of 
 your early religious experiences. In pursuance of our 
 original plan, we have investigated your early exercises, 
 have ascertained the principles upon which God would 
 
ELEMENTS OF UNHOLY CHARACTER. 97 
 
 have us act, and have developed those which he would 
 have us avoid. We will next proceed, after noticing a 
 few preliminary points, to compare your experiences with 
 each of these opposing classes of principles; and as the 
 result, you will be enabled to decide with perfect cer- 
 tainty upon the moral character of your own. If any 
 error should be perceived, you will then be in a position 
 to proceed to rectify it; whereas, if it should remain 
 undetected, and if it be fundamental, you can never 
 correct it, but must encounter every resulting evil con- 
 sequence. 
 
 I. I have long sought precisely such information, and 
 shall prize it beyond every other. 
 9 
 
CHAPTER V. 
 
 MORAL CHARACTER OF THE EXERCISES BEPORE ANALYZED. 
 
 Pastor, A few years since, the Britisli mail-steamer 
 Tweed was totally wrecked in the Caribbean Sea, and 
 several of the passengers and crew were drowned. 
 The wife of one of the crew, residing at Southampton, 
 the mother of six children, on being abruptly told by a 
 neighbor that the Tweed was lost, and that all hands 
 had perished, fell down dead. What rendered the 
 circumstance more affecting was, that the husband ar- 
 rived safely at Southampton a short time after, being 
 one of the persons whose lives were providentially 
 saved. — I have given this narration, for the purpose 
 of refreshing your mind upon two or three principles 
 of much importance. The first is, that one may be 
 very sincere in his belief, and yet be mistaken in point 
 of fact; as was the case with that poor woman. 
 
 Inquirer. And as is of very ordinary occurrence. Our 
 believing a thing ever so firmly, cannot make it true; 
 else it must have been a fact that her husband was 
 drowned, since she was so fully persuaded of it. 
 
 P. The next is, that our feelings are the natural result 
 of our belief; and that they will be pleasant or painful 
 according as it is adapted to produce one or the other. 
 Thus, the belief that her husband was lost, naturally 
 produced feelings of great anguish in the mind of his 
 
CHARACTER oF E X PERIEN-0 ES. 99 
 
 affectionate wife; and the shock was so sudden as 
 entirely to unsettle her nervous system, and destroy 
 her life. Had she not believed the report, such 
 results would not have occurred. 
 
 I. And had her husband been lost, but had she 
 believed that he was among the saved, it would have 
 produced pleasure, because of her evidently strong 
 affection for him. 
 
 P, Yes. The next is, that such feelings, whether 
 pleasurable or painful, are no evidence whatever that the 
 thing believed is true; but are evidence only that we 
 believe it to be true. Thus, the painful feelings of that 
 woman were no proof that her husband was lost; but 
 they were incontestible evidence that she sincerely be- 
 lieved he was. 
 
 /. Yes; and had he been drowned, and had she be- 
 lieved him to be safe, the happy feelings produced by it 
 would not have proved that he had been saved, but 
 only that she thought he had. 
 
 P. The next is, that as our belief produces pleasant 
 or unpleasant feelings according to the state of our hearts 
 and the nature of the thing believed, a correction of 
 it when erroneous will necessarily dispel the feelings so 
 produced, and will introduce such others as the cor- 
 rected belief is calculated to excite. Thus, had that 
 woman survived the painful shock, the return of her 
 husband alive and well would have corrected her belief, 
 would have dispelled her anguish, and would have 
 produced feelings of surprise and joy. 
 
 /. Yes; and the contrary results would have occurred 
 had she supposed him to have been safe, but discovered 
 afterwards that he was lost; the happy feelings of the 
 
100 CONVEESION. 
 
 one, would have given place to the distress of the 
 other. 
 
 P, The next is, that hope will produce much the 
 same feelings as the full belief. Thus, had she, as 
 you have supposed, had some reason to think that he 
 was among the saved, the hope that he was alive 
 would have sustained her spirits; and, if strong, it 
 would have dispelled her anxieties, and filled her 
 bosom with pleasurable feelings and anticipations. It 
 would answer most of the purposes of a firm belief, 
 until she should be undeceived; but on discovering 
 the death of her husband, her hope would be dispelled, 
 and its pleasures and anticipations would cease. 
 
 /. Certainly. Hope is merely the representative, in 
 our minds, of success in our desires and plans; and 
 when we become aware of a failure therein, it will cease 
 of course with all its pleasures, and leave us to disap- 
 pointment and trouble. 
 
 P, Consequently a hope of having succeeded is no 
 evidence whatever that we have been successful; but, 
 like belief, is evidence merely that we think we have 
 been. 
 
 I. I perceive the principle. A hope of enjoying a 
 thing, while it produces all the pleasures of anticipation, 
 forms not the least valid proof that we shall eventually 
 acquire it. 
 
 P. "We will now recur to the views and exercises 
 which you so constantly entertained previous to the 
 indulgence of your hope in Christ, and while you were 
 confessedly impenitent and unconverted. You will 
 please confine your attention to that period, for a few 
 moments. As we have seen in your own case, and as 
 
CHARACTER OF EXPERIENCES. 101 
 
 is true of every other member of our race, except Christ 
 in his human nature, who knew no sin, (2 Cor. 5:21) 
 you were then perfectly selfish at heart. You recollect 
 that you had loved and pursued the world for the inter- 
 est and pleasure it afforded yourself, under the predom- 
 inant, or superior and controlling, desire of your own 
 happiness. 
 
 I. Certainly. And I can perceive now that it was 
 selfish. 
 
 P. And you looked upon religion as designed for 
 your own eternal happiness ; whereas, like every thing 
 besides, it is intended ultimately to promote the glory 
 of God. In that respect, also, your views were selfish. 
 
 L Yes, in common with all other sinners. 
 
 P. And when, in early life, and before you indulged 
 that hope, you sought religion, as you termed it, it was 
 with an ultimate view to secure your deliverance from 
 punishment, and your happiness in the future state. 
 It was the desire of this which influenced you to pray, 
 to read the Bible, and to do all those things which you 
 thought would aid you. This also induced the wish to 
 love God, to please him, and have him love you in 
 return ; and it made you seek for a hope of pardon, and 
 for an evidence of a hope in some new feelings or 
 change of heart, as you called it. Your ultimate aim in 
 all was your own future safety and happiness ; it was for 
 this you not only desired these things, but for it you 
 used every means of which you was possessed. 
 
 L I see it very plainly. 
 
 P. Of course, being unconverted, and totally depraved 
 in heart, you had no love to the glory of God. 
 
 L No. My conscience always condemned me for sin. 
 9* 
 
102 CONVERSION. 
 
 P. And as you became convicted of your sins from 
 time to time, it produced desires for a hope as a means 
 of relief; so that the stronger these convictions became, 
 the more earnest were your corresponding endeavors 
 after pardon and acceptance, and consequently the more 
 selfish you grew in their pursuit ? 
 
 I. Yes; I was not aware of it at the time, but I can 
 now perceive it most clearly. 
 
 P, And in this entirely selfish state of heart you 
 entered upon the convictions and efforts which resulted 
 in that hope in Christ about which we have said so 
 much; that is, you began them from a supreme desire 
 to promote your own safety and peace, and you contin* 
 ued them, at least for a while, with the same view. 
 
 /. Yes. All sinners must be selfish on the start, or 
 when they commence a serious examination of their 
 prospects and a determined use of the means to secure 
 their salvation. 
 
 P, Undoubtedly they will all be selfish then. Let us, 
 
 if you please, now confine our attention for a few 
 
 moments to the period of those convictions immediately 
 
 preceding the hope we have spoken of. You remember 
 
 that you then encouraged reflections on your state and 
 
 prospects, and resorted to various means to deepen your 
 
 feelings, and to acquire sorrow, love, and other right 
 
 affections before God, in order to comply with the terms 
 
 of acceptance so far as you understood them. These 
 
 efforts and feelings were all selfish of course, since you 
 
 sought them from a desire for, and with an ultimate 
 
 view to, your own safety and peace. 
 
 /. I now see they were. 
 
 P. Your insensibility to the love of God alarmed you 
 
CHARACTER OF EXPERIENCES. 108 
 
 in reference to your success, and your fears that it 
 might prove the last offer of sovereign grace increased 
 that alarm, and made you willing to renounce every 
 thing that hindered your salvation ; these were all sel- 
 fish, being produced by an apprehended disappointment 
 in your object. 
 
 /. Yes, I see it. Indeed, starting with such selfish 
 desires, every thing I did or felt under them must have 
 been selfish. Of course all sinners are selfish during 
 their convictions, and up to the period of their conver- 
 sion; which consists, I suppose, in the feelings and 
 actions of the new heairt. 
 
 P. Sinners always remain supremely selfish until 
 they are converted — as you truly suppose. 
 
 /. Still, I thought at the time that there was some- 
 thing good about my feelings, which encouraged me to 
 hope in ultimately succeeding. 
 
 P. That was because they were so ardent; but there 
 can be nothing morally approvable in the feelings and 
 efforts produced by selfish desires, however decided 
 they may be ; they must necessarily be morally disap- 
 provable. Consequently, yours formed no valid ground 
 of encouragement. 
 
 /. But I hoped they were such feelings as the Spirit 
 gives. 
 
 P. Conviction of sin consists in a remembrance of 
 our guilty conduct, which produces entire self condem- 
 nation therefor. The Holy Spirit in conviction reproves 
 the world "of sin, of righteousness, and of judgment" 
 (John 16:8); and by his censures thro' the conscience 
 of the sinner, convinces him of his criminality and 
 desert of the everlasting displeasure of God. These 
 
104 CONVERSION. 
 
 condemnations of conscience produce remorse, and thus 
 incidentally arouse the anxieties for present relief and 
 alarms in view of the future, of the selfish heart. These 
 anxieties and alarms are not the gift of the Spirit, but 
 are the mere excitements of a heart alive solely to its 
 own interests, and are consequently selfish. It is like 
 the law of God, which, when perceived by the selfish 
 mind, frequently so disturbs his selfishness as to produce 
 all manner of evil desires and inimical feelings, which it 
 would not do in a holy one; evincing that the source 
 and fault is in the selfish heart, while the law itself is not 
 responsible for such feelings, but remains holy, just, and 
 good. — Kom. 7 : 8. 12. The Holy Spirit, in reproving the 
 sinner, recalls to his memory, sometimes like a sudden 
 flash, the evils of his past life, and makes his conscience 
 pass judgment of condemnation and death upon him. 
 At this point the selfish heart puts forth its desires and 
 efforts, perhaps amid much regret and weeping, for its own 
 deliverance, but not for the more ultimate glory of God ; 
 for which feeling the Spirit is not at all responsible, but 
 remains holy in his censures. Whatever encourage- 
 ment the sinner may be disposed to take to himself 
 from such selfish feelings, these reproofs are rather an 
 evidence of the disapprobation of God. The sinner is 
 already condemned, and is awaiting the execution of his 
 sentence of eternal death ; and this charging his fault to 
 his face is calculated to excite a sense of guilt, and to 
 lead him to justify God in his punishment. It may be 
 aptly compared to the censure of a condemned criminal 
 by an earthly judge, who is about to pass sentence upon 
 him. He enumerates his offences in order to make him 
 feel the justice of his punishment; and he may also 
 
CHARACTER OF EXPERIENCES. 105 
 
 desire, as does tlie Spirit with the sinner, to stir him up 
 to eventual repentance ; but the offender's alarms, anx- 
 ieties, entreaties, tears, and efforts to escape the impend- 
 ing punishment, do not lessen the judge's aversion, nor 
 suspend the sentence, nor delay its execution. So far 
 from the Spirit's being mollified by such feelings, it will 
 be found that the multitudes who have gone from under 
 the gospel to the perdition of ungodly men, have mostly 
 been often reproved and convicted of sin by him while 
 here, as an earnest of their guilt, of the divine dis- 
 pleasure, and of their impending fate. 
 
 /. It must have been my deceitful heart, which 
 inclined me to look upon conviction of sin as such 
 an indication of the divine favor. 
 
 P. The passages which speak of a good work being 
 begun in the heart, as in Phillipians 1 : 6, refer to 
 regeneration. The sinner's feelings under conviction 
 are any thing but morally good exercises; for the 
 unconverted and depraved heart cannot put forth any 
 thing commendable in the sight of God. 
 
 /. I am satisfied on this point; and that all the 
 encouragement I derived from my convictions was 
 groundless. 
 
 P, In the process of conviction, you came up to the 
 resolution to obey the Lord, with increasedly stronger 
 desires to secure an evidence, either immediate or grad- 
 ual, of your acceptance, pardon, and future peace. And 
 the others to whom these truths apply, arrived at the 
 point where they ostensibly turned to the Lord, with 
 the same desires. 
 
 I. Of course, as my desires were selfish at the com* 
 mencement and during the continuance of my feelings 
 
108 CONVERSION. 
 
 under conviction, they were equally so at its termina- 
 V tion ; and I well know tliat the termination of conviction 
 is not the commencement of conversion. Besides, I am 
 conscious that such was the fact. But I must observe 
 that I have placed little or no confidence in that resolu- 
 tion; and that my dependence has been more on the 
 new feelings which I enjoyed soon afterwards. 
 
 P. However that may be, let us examine your exer- 
 cises in the precise order in which they occurred. You 
 had in vain tried every other way to secure a pardon 
 and acceptance; and that course, as we saw, seemed 
 to be your last resort. 
 
 L It did. 
 
 p. Your desires to take the right course for pleasing 
 God and securing your safety and peace were still 
 strong ; you were inclined to think that that step 
 might prove to be the feasible way to succeed; and 
 under the hope that, perhaps, you might be accepted 
 and delivered, you resolved to serve the Lord in the 
 best way you could. This, as we saw at first, was the 
 position you took; and this resolution was entirely self- 
 ish. It proceeded froin desires to secure your own 
 future happiness; it was entered upon with that aim, 
 and it was valued only as a means to that end. 
 
 I. True ; but I desired to do right also. 
 
 P, You hnew^ as always before, that Glod had rights 
 over you, but you had no new desires for them ; while 
 you took that course as the supposed right way to 
 accomplish your existing desires. It was like 0. in the 
 last illustration, who knew that his neighbor P. had a 
 right to his aid and services, but who resolved to 
 render them because he desired the money, and thought 
 
CHARACTER OF EXPERIENCES. 107 
 
 it would be the right way to get it, which he mistook 
 for a love to his jiast claims. Had you seriously 
 doubted whether that procedure would secure your 
 welfare, you would not have entered upon it, as we 
 saw at first. You wished to find and take that way, 
 for the same reason that you desired future happiness, 
 and the mere knowledge of the rights of God did not 
 affect your action. 
 
 Z I am convinced I acted under such desire, and that 
 there was no principle in it. What should I have done? 
 
 P. Had you given your heart to God, with a love to 
 him and his glory superior to those desires for yourself, 
 it would have been the required duty. Instead of 
 which, you resolved solely from a love for, and with a 
 view to promote your own safety and peace. You 
 was "a lover of pleasure more than a lover of God," for 
 you then had no love whatever to his glory. 
 
 /. I see that the resolution was perfectly selfish; and 
 that my distrust of it was well founded. It is clear 
 that it was not conversion. I am glad to know it in 
 time ; for however painful it is to discover such a mis- 
 take, it is all-important to me to get right ; and that I 
 am determined upon, at all events, if it is practicable. 
 
 P. That is weU said. The truth, however unpleasant 
 at the moment, can never injure us, if we faithfully 
 pursue it. 
 
 /. I felt satisfied, however, with being on the side of 
 Christ. 
 
 P. But, as you can now see, in order to ascertain 
 whether you were really on his side, it is absolutely 
 necessary to determine the reason why you took that 
 seeming position. 
 
108 CONVERSION. 
 
 /.*True; but I did not think of tliat at the time. I 
 wished to please God 
 
 P. In order that you might secure his favor, and 
 thereby your own pardon from punishment and future 
 peace; which was purely selfish. The Christian has 
 a higher and nobler object in his desires to please him, 
 namely, to glorify him in his heart and life. 
 
 I. I see my desire to please God was selfish. But 
 my conclusion was to serve him, come what might. 
 
 P. So you said; but you anticipated that his favoi 
 with your safety and peace would come, and you acted in 
 view of that ; which is pure selfishness. 
 
 /. It was just so. Still, I did not hope to succeed in 
 securing my safety and peace by my own strength or 
 merits; but confided in Christ alone for pardon and 
 eternal happiness. 
 
 P. It is proper, and a duty, to confide in Christ for 
 proper things; but it is as improper to depend on his 
 aid for improper things, as in that of any other being, 
 and far more so. You trusted in him for assistance 
 toward your selfish ends, by means of his pardoning 
 favor and atoning merits; and this was perfectly selfish 
 and wicked. It would no doubt be wicked to rely upon 
 his aid to help you violate every human and divine law, 
 and .to commit all conceivable enormities ; but in confid- 
 ing in him to aid you in such selfish objects, you, in 
 principle^ contemplate that very thing; for selfishness is 
 the parent-principle and producing cause of all sin and 
 evil, and he would have upheld it, in your case, by 
 countenancing your selfish plans, and would thereby 
 have also settled the principle that it was to be upheld 
 in all others. This would involve his renunciation of 
 
CUAKACTEK OF EXPERIENCES. 109 
 
 its opposite, the glory of God ; it would be an abandon- 
 ment of bis own boly cbaracter, which results from his 
 supreme devotion to that glory; and it would be an 
 assumption of a selfish and unholy character. It would 
 destroy the work of the atonement, and bring sin and 
 ruin on the universe; for Christ is God. You igno- 
 rantly sought to make Christ "a minister of sin." 
 Where, however, the heart is supremely fixed on God 
 and his glory, and the desires of the soul are bent on 
 its advancement in preference to every thing beside, 
 and where the soul pants to be delivered from unholi- 
 ness of heart and life, and to enter into the presence- 
 chamber of God, that it may enjoy, praise, and ever 
 promote that glory, (Rom. 5 : 2) then to trust in Christ 
 for remission of sins, and for aid in such noble objects, 
 is right, because it is honorable to him ; and it is also 
 a high privilege and duty of the believer. Christ in 
 return will accept the trust, will execute it faithfully, 
 and will glorify his Father in presenting that soul 
 "faultless before the presence of his glory." — Jude 24. 
 But how different is this from your dishonorable reli- 
 ance on him for your selfish purposes I 
 
 Z I am ashamed and confounded at my selfish pre- 
 sumption. I entirely overlooked the moral character 
 of the thing for which I confided in him, supposing that 
 the mere act of trusting was sufficient. I am convinced 
 that all such trust in the aid of Christ is unauthor- 
 ized until after we are truly devoted to those objects 
 which are according to his will. But since the pursuit 
 of the sinner's own happiness ultimately is so obviously 
 
 selfish, and at discord with the divine glory, I am sur- 
 10 ^ 
 
110 CONVERSION. 
 
 prised that the apostle should Tirge us to work it out, 
 even with fear and trembling. — Phil. 2 : 12. 
 
 P. He only seems to you to do so, in consequence of 
 your confounding your own selfish happiness, with 
 holiness and the glory of God and its enjoyment; and 
 from your erroneously supposing that he meant, by the 
 term salvation, the same thing that you and all other 
 sinners did. The direction to work out their salvation 
 with fear and trembling, was not given to unconverted 
 men, and therefore did not at all refer to their effecting 
 their selfish happiness by their labors and exertions; 
 but it was addressed to the saints at Philippi, and to 
 those who, he declares, had always obeyed since their 
 conversion. We must be careful on this point; for, 
 as you might give many encouragements to a child 
 which you would not to an enemy, and which that 
 enemy would not be authorized to apply in the same 
 sense to himself, so Christ gives many directions to his 
 children and friends, with which his enemies have 
 nothing to do. And this is one of them; for the 
 salvation which he commands his obedient people to 
 work out, is one which presupposes them to be regen- 
 erated, and is only another name for holiness and its 
 blessings; and so far from implying the pursuit of 
 selfish happiness, it intends just the contrary. The 
 Scriptures denominate it "the salvation of God" (Luke 
 3:6; Is. 52 : 10) ; and it consists in that holy character 
 and course of conduct, as well as in that holy blessed- 
 ness, which results from a supreme devotion to the 
 glory of God ; and which none can appreciate or enjoy 
 until, by regeneration, they acquire a new heart, or one 
 which is supremely bent upon God, and new- desires and 
 
CHARACTER OF EXPERIENCES. Ill 
 
 affections which can take their delight in his glory. 
 "Whoso offereth praise, glorifieth me; and to him that 
 ordereth his conversation aright, will I show the salva- 
 tion of God."— Ps. 50: 23. The devotion of the selfish 
 heart to its own purposes is unholy; but where self 
 turns to God, seeks his glory, and rejoices in his love- 
 liness and goodness, it is a holy act ; and the resulting 
 happiness, partaking of the character of its source, is 
 virtuous and holy. As God will destroy the happiness 
 of him who retains an unholy character, because it is 
 unholy ; so he will preserve the happiness of him who 
 is of a holy character, because it is holy. It was the 
 holy joy of glorifying his Father, and of possessing the 
 glory which he had with him before the world was, that 
 induced our Lord to endure the cross. — John 17:4, 5; 
 Heb. 12 : 2. It was the same holy enjoyment in glorify- 
 ing God that formed the recompense to which the pious 
 Moses looked in his trials and afflictions with the people 
 of God. — Heb. 11 : 24 — 26. And such is the holy salva- 
 tion which all believers should seek, (for sinners cannot 
 until they become converted,) and which they shall 
 surely find: "Keceiving the end of your faith, [the 
 result and issue of your love and faithfulness] even the 
 salvation of your souls." — 1 Pet. 1 : 9. 
 
 /. On reflection, it is evident that as God and sinners 
 have adverse bbjects in view, the enjoyment which 
 each contemplates from their promotion must be as dif- 
 ferent in character as are their sources. And yet I can 
 see how liable sinners are to be deceived upon this 
 point, since they know of only their own objects, and 
 desire only the happiness flowing from the love of them. 
 
112 CONVERSION. 
 
 How can they know the difference, except as they are 
 taught from the word of God ? 
 
 P, They cannot (1 Cor. 2 : 14) ; and it is impossible 
 even to conjecture the wide-spread ruin which has fol- 
 lowed their being encouraged to pursue their own self- 
 ish happinesss, under the idea that it was the very 
 "salvation of God" which is presented to believers. 
 
 /. I also trusted in the imputation of Christ's right- 
 eousness to deliver my soul from the divine wrath. 
 
 P. Hereafter we will notice the subject of imputation 
 more at large; for the present it will be sufficient to 
 remark that merely believing that the merits of Christ 
 were imputed to you, did not make it any more a fact, 
 than your believing any other thing would make that 
 true; and your feeling pleased and satisfied in con- 
 sequence of such belief, was no valid evidence that 
 they were imputed, but only that you believed they 
 were. 
 
 /. True ; for we feel as we believe, and our feelings 
 can be only evidence of the sincerity of our belief, and 
 not of the real truth of the thing believed. 
 
 P. And Christ never Imputes holiness, or the new 
 heart, where it does not exist in fact; and his atoning 
 merits are applied only to those who are regenerated, 
 and never to those who are unregenerato — whatever 
 they may believe. 
 
 /. There can be no doubt of the truth of these 
 positions. 
 
 P. But you were selfish in your procedure, as we have 
 seen; in that ostensible turning to the Lord, your own 
 happiness, and not the glory of God, was ultimately in 
 view, and occupied your desires. Consequently, your 
 
CHARACTER OF EXPERIENCES. 113 
 
 belief in the imputation was an error, for the same 
 reason, precisely, that your trust in Christ was unau- 
 thorized; and your subsequent satisfaction and other 
 feelings under that belief, were invalid as evidences, 
 and were unacceptable to God. 
 
 /. I perceive my mistake in appropriating the bless- 
 ing before I had complied with the prerequisite moral 
 change. Of course my feelings in consequence all go 
 for nothing. Still, in forming that resolution to serve 
 the Lord, I endeavored to be sincere. 
 
 P. No doubt you believed that you were taking the 
 right way to obtain and act from such feelings as would 
 secure your safety and peace. But you will observe 
 that such feelings, however sincere, profound, or satis- 
 factory, could only be selfish, since your own ends were 
 ultimately in view. 
 
 L You are correct; that endeavor did not affect the 
 selfishness of the act. I am now perfectly convinced 
 that I was entirely selfish in that resolution. Hereto- 
 fore I have given it up, at times, as an experiment, 
 because I was in doubt only; but now I am convinced 
 of its invalidity, and renounce it for ever. 
 
 P, I cannot too much commend the determination 
 with which you act upon truth ; persevere, my friend, 
 in this most honorable course, and you will eventually 
 bless the grace which enabled you to do so. It will 
 be expedient now to explain, as briefly as possible, the 
 moral characteristics involved in the various other expe- 
 riences detailed in the first chapter. I wish you, in our 
 progress, to give attention to this examination, because 
 there are some general principles involved in it import- 
 ant for you to understand. 
 10* 
 
114 CONVERSION. 
 
 L I will give my attention to it, as you desire. 
 
 P. I remark of the person represented by A. that 
 the encouragement derived from his convictions and 
 desires for his own salvation was deceptive and invalid,- 
 that having his own future safety and peace ultimately 
 in view, his efforts to deepen his feelings and to obtain 
 love to Christ were purely selfish; that his acknowl- 
 edgment of his self-ruin and inability to secure salva- 
 tion in his own strength, was the admission of mere 
 .facts which could produce no change of heart; that 
 his efforts to cleanse his heart, to relinquish outward 
 sins, to engage in suitable duties, and to imitate the 
 example of others who had been successful, were all 
 selfish, inasmuch as he was prompted by the same 
 desires with which he began, and as his own future 
 happiness was his ultimate aim; and that his resort to 
 meetings for prayer, and presenting himself as an 
 inquirer for the direction and prayers of Christians, 
 were equally selfish, since they were done with the 
 same selfish view. The encouragement derived there- 
 from was deceptive; and his resolution to give himself 
 up to God was as selfish as that we have just been con- 
 sidering, since it was done as a means of ensuring his 
 acceptance under the desire to secure his own future 
 safety and peace. His view, from beginning to end, 
 was the preservation of himself from deserved pun- 
 ishment, by means of these things ; and he consequently 
 remained predisposed to his own welfare ultimately, 
 rather than to the glory of God in a real preference 
 of it. 
 
 L The selfishness of his preliminary proceedings and 
 of his subsequent seeming dedication to God, is perfectly 
 
CHARACTER OF EXPERIENCES. 115 
 
 evident ; so much so, that it appears to me no one who 
 has examined their grounds, can honestly mistake it. 
 
 P. I remark of the person represented by B. that 
 his estimate of the world was selfish; that his view 
 of future pleasures was selfish; and that his determin- 
 ation to forsake the former for the latter, was a mere 
 exchange of the pursuit of worldly selfish pleasures, for 
 supposed eternal selfish happiness. His ostensibly giv- 
 ing up all for Christ, was a mere plan to secure such 
 pleasures by his means, and was consequently selfish 
 and dishonorable to him. 
 
 /. This course is so palpably wrong, that it seems 
 strange any one is deceived by it. 
 
 P. I remark of the person represented by D, that 
 in all he received and did, he was governed by a pre- 
 disposition to secure his own future welfare, which 
 was made his ultimate aim. Consequently, whatever 
 stress he might lay upon the intellectual belief of the 
 gospel, or on his peculiar mode of baptism, or in 
 receiving remission of sins and the Holy Spirit with 
 a pure heart and good conscience, he was perfectly 
 selfish in the use of them, and his character remained 
 unchanged in the process. It is unnecessary to disprove 
 the sufiiciency of his historical belief in the gospel, or 
 of the supposed efficacy of his baptism, or of the fan* 
 cied holy results ; for they were so obviously used to 
 forward his selfish ends that, even if they were usually 
 as intrinsically efficacious as he supposed them to be, 
 they failed to produce a change of heart in his case, 
 or a love to the divine glory superior to his desires 
 for his own future welfare. Selfishness, only, was bap- 
 tized and encouraged in the process. 
 
116 CONVEESION. 
 
 /. His self-deception is as clear to me as tlie light. 
 
 P. You can see one serious error into whicli the person 
 represented by E, fell — namely, his mistaking the love 
 of pity or compassion of Christ, which never disposes 
 him to pardon the sinner, for his complacency or love to 
 his moral character, which always does so dispose him. 
 He first loved those who are now Christians, not with 
 complacency, but with compassion ; and under it he made 
 the atonement whereby they were privileged to repent, 
 and devote themselves to the love and glory of God; as 
 it is said, "we [are permitted to] love him, because he 
 first loved us," compassionated our condition and made 
 provision therefor. — 1 John 4; 10. 19. It must have 
 been so, else Christ took complecency in their unholy 
 character and conduct, and thereby became unholy him- 
 self. Mistaking thus the feelings and purposes of Christ, 
 E. resolved to obey him with a view to secure his own 
 happiness by means of his supposed favor and willing- 
 ness to pardon him ; the perfect selfishness of which is 
 too evident for comment. 
 
 I. The selfish heart, I have no doubt, in its deceitful- 
 ness, involves multitudes in the sad consequences of a 
 misconstruction of that text. 
 
 P. You cannot fail, we think, to perceive that the 
 sole object of him represented by F. from the begin- 
 ning in rejecting the orthodox doctrines, and in dwell- 
 ing upon the natural characteristics of benevolence, 
 patriotism and philanthropy, and in insisting upon due 
 morality, and in forming his purposes relative to his 
 conduct in life, was the promotion of his own hap- 
 piness by insuring more comfort of mind in this life, 
 and by securing his own welfare beyond the grave. 
 
CHARACTER OF EXPERIENCES. 
 
 Indeed, his whole aim was so obviously to effect these 
 objects that, in order to show his selfish character, it is 
 unnecessary to pause and disprove his sentiments, or 
 show that, with his views of doctrine and duty, he can 
 never be made free, or that the evangelical doctrines can 
 alone, under God, liberate him. 
 
 /. Whatever his professions of good principles, his 
 heart is evidently fixed supremely on himself, and not 
 on the glory of God. 
 
 P. The person represented by G. is accustomed to 
 regard the means of grace as designed to secure his 
 ultimate safety and happiness; and he accordingly en- 
 ters upon and prosecutes them . throughout with such a 
 pre-purpose, which of necessity makes all his impulses, 
 subordinate purposes, and actions, selfish. Thus he 
 endeavors to excite sorrow for his past sins, as one 
 means of succeeding in that object, and seeks for pardon 
 with the same view, which leaves his moral character 
 the same as before, entirely selfish, whatever may be 
 the feelings he has aroused. Whether he is favored 
 with a peculiar ministry and church privileges or not, 
 he makes a selfish use of them, and they can do him 
 no real good. Thus, he receives baptism as one means 
 of succeeding in his purpose, and is therefore selfish in 
 it; and whether he believes that he thereby obtains the 
 influences of the Spirit to enable him to work out his 
 salvation, to secure the remission of sins, the favor of 
 God, and everlasting life, with some spiritual benefit, or 
 that in baptism he receives spiritual regeneration itself, 
 it makes no essential difference; for, as has been seen, 
 his belief of receiving those things does not actually con- 
 fer them, however hopeful or happy he may feel under 
 
118 CONVERSION. 
 
 it. It is to him a conscious fact — the most conclusive 
 of all evidence — that he prized that ordinance as a 
 means of his own salvation, and that he used it with a 
 deep-seated aim to promote his own fiiture safety and 
 happiness — an end so well established as hardly to come 
 under his own review at the time as a thing to be ques- 
 tioned. His purposes of obedience to Christ, his reli- 
 ance on him for salvation, his devotion to the authority 
 and rites of his church, his receiving the ordinance of 
 confirmation, (whether scriptural or not) his partaking 
 of the eucharist, his attachment to the church, and, in 
 fine, all his feelings and proceedings, grow out of a pre- 
 dominant desire to secure his own future happiness, 
 and are taken in pursuance of such a purpose; and he 
 is therefore unmitigatedly selfish in them all. 
 
 /. How very apt sinners are to pervert every means 
 of grace to their own purposes, rather than to use them, 
 as they were designed, for the promotion of the divine 
 glory in a superior love to that ! After long indulgence 
 in that course, it must become difficult to convince and 
 tear the deluded heart from its perversions. May God 
 help them! 
 
 P. Or they perish. I remark of the person repre- 
 sented by H. that the whole design of the papal scheme 
 is to forward the selfish interests of the creature, at the 
 expense of the glory of the Creator; that its purgatory 
 to be shortened by his observances, its perdition to be 
 avoided by a blind submission to the authority and 
 ordinances of 'his church, his own happiness to be se- 
 cured by baptism, confession and penance, the mass, 
 and those other miscalled sacraments, are the incen- 
 tives, means, and objects which engross his heart. His 
 
CHARACTER OF EXPERIENCES. 119 
 
 scheme knows of no new heart in its true spiritual 
 sense; and it is unadapted to promote it, but is directly 
 adapted to exclude it by fostering selfishness as a prin- 
 ciple. Hence, we can account for the amazing wicked- 
 ness that is an element of the system, and which always 
 has and always will prevail in his sect, selfishness being 
 rampant over priests and people. The very few of his 
 church who, in past ages, have truly loved God, have 
 done so after rejecting its fatal errors. They have 
 always been suspected and persecuted, even to death, 
 because their holy light evinced too strongly the dark- 
 ness and depravity of its popes, and priests, and people. 
 In order to his conversion, the whole system must be 
 rejected by him in favor of Christ as the sole Head 
 of Regeneration by the Holy Ghost, and of Justifica- 
 tion only through Faith. 
 
 /. This also explains the radical defect of the Greek, 
 Armenian, and other Eastern churches. They all make 
 their own or selfish happiness, rather than the glory 
 of God, the aim of their systems; they adapt their 
 invented, or gospel-perverted means, to the vain en- 
 deavor to accomplish that end ; and the vicious deport- 
 ment and selfish and sensual desires and passions of 
 the natural heart which they allow, are practically 
 deemed not inconsistent with their final pardon and 
 happines^. And I can now perceive that the same 
 fundamental error belongs to Judaism, and that the 
 Jews are so much averse to Christianity for that reason. 
 
 P. Yes. All the forms of a vitiated Christianity, as 
 well as Mormonism, Paganism, and Mohammedanism, 
 have the selfish happiness of the creature for their ulti- 
 mate object, and are prized by their devotees solely 
 
120 CONVERSION. 
 
 on that account; while they vary in the means pro- 
 posed to eflPect it, some making use of those more vicious 
 and injurious than others. But the evangelical doc- 
 trines of Christianity are alone adapted by God to 
 produce a superior regard to his glory in the human 
 heart, and a holy and commendable course of conduct 
 in the life; and hence, when they are substantially 
 rejected, holiness is made impossible. This fact makes 
 it peculiarly imperative on evangelical Protestants to 
 propagate the pure gospel among all the nations. 
 
 /. If they do not, who is left to do that work? 
 
 P. Let us now return. As any one who should apply 
 the foregoing facts to himself in accordance with a per- 
 ceived propriety, would no doubt become convinced of 
 the selfishness of his first resolutions or other steps, 
 we will next proceed to develop the character of your 
 feelings and other exercises which ensued. The relief 
 and composure which you immediately enjoyed were 
 produced by the cessation of your mental struggles, 
 and by the hope that you had found the right way to 
 be accepted. This composure, in its turn, encouraged 
 you to think that you had already succeeded, in some 
 degree, in obtaining the evidence of your acceptance, and 
 you felt happy in the thought. This being a new and 
 pleasurable feeling, was soon received as the change 
 desired; when you hoped in Christ for pardon, and 
 was much pleased with him for his supposed mercy. 
 In the first place, all these feelings arose naturally 
 under the circumstances, and were not therefore such 
 special gifits of the Spirit as you supposed. 
 
 L I see my mistake. 
 
 P. In the next place they were selfish, being pro- 
 
CHARACTER OF EXPERIENCES. 121 
 
 duced by the idea of succeeding in your selfish happi- 
 ness; and the stronger your confidence of success, the 
 deeper they became. 
 
 /. That is true. 
 
 P. In the next place, your belief and feelings, whether 
 selfish or not, were no valid evidence that you had taken 
 the right way to escape perdition. For we have seen 
 that our belief of a thing does not make it a fact; and 
 that the feelings produced by such belief, or by a hope 
 of the thing, are evidence only that we believe or hope 
 in it, but not that such belief or hope is well founded. 
 
 /. I see the correctness of the application. 
 
 P. Whence, the fact that such new and pleasurable 
 feelings occurred is no evidencp that your heart was 
 really changed. On the contrary, as these were pro- 
 duced by the hope of having succeeded in your own 
 safety and peace ultimately, they were conclusive evi- 
 dence that your heart remained unchanged in respect to 
 loving God more than your own ends. 
 
 L They were so indeed. My feelings were new 
 merely because I had never before believed myself safe 
 from perdition; and I felt happy of course. 
 
 P. The ground of your hoping in Christ for remission 
 of sins and their punishment being thus unauthorized, 
 that hope, however joyful, was unauthorized also. 
 Indeed, you can perceive that it was purely selfish, 
 your own safety and peace being the ultimate object 
 which you desired to obtain, and for which you hoped. 
 
 /. I perceive that my hope was selfish. 
 
 P. And all the pleasures which sprung from it, and 
 which constituted the bulk of your subsequent exer- 
 cises, were as selfish as their source. 
 11 
 
122 CONVERSION. 
 
 /. Yes, that follows of course. 
 
 P. And tlie renewed resolutions wliicli you formed to 
 serve Christ the remainder of your days were prompted 
 by the desire to preserve your future safety and happi- 
 ness by persevering in the use of the supposed means; 
 and were consequently purely selfish. The pleasure 
 you took in contemplating such service was equally 
 selfish, since it was caused by anticipated success in the 
 same end; while your natural feelings only gave 
 strength to the selfish purpose. Both sprung from a 
 desire to preserve Christ's favor and your salvation, and 
 from the satisfaction such a prospect produced. 
 
 /. I am convinced that I was altogether selfish in my 
 resolutions and feelings up to the point of hoping and 
 taking pleasure in Christ; and as I was selfish in that 
 very hope and pleasure also, I fear you will find little 
 about my exercises afterwards that was right. Truly, 
 "the heart is deceitful above all things." 
 
 P. It is now necessary to present some further details 
 in order to understand those whose first steps have not 
 been before characterized; and I have to request your 
 particular attention to them. 
 
 /. I shall be pleased to render it. 
 
 P, I would remark of the person represented by G. 
 that the belief that he was one of the elect, or that 
 Christ died for him in a particular sense, or that he was 
 able and willing to save him, was no evidence what- 
 ever that such was the real truth ; that the relief and 
 pleasant feelings that resulted were evidence only that 
 he believed such to be the fact, but none whatever that 
 such was the fact; and that such belief and the feelings 
 it produced were purely selfish, since he had his own 
 
CHARACTER OF EXPERIENCES. 123 
 
 pardon and safety ultimately in view. The hope in 
 Christ, proceeding from such a foundation, and so ter- 
 minating upon his own welfare as the most desirable 
 object, was also selfish, as were the pleasures resulting 
 from it. His after resolutions to obey God, however 
 pleasurably and willingly made, were entirely selfish 
 also, since they were prompted by selfish desires, and 
 were designed to preserve his liappy prospects of par- 
 don and deliverance by perpetuating the favor of Christ 
 through the discharge of known duties. In no one of 
 his exercises was there involved any preference of the 
 glory of God to his own purposes and objects; and con- 
 sequently there was no true regeneration by the Holy 
 Spirit. 
 
 /. I used to think that the very essence of religion 
 was to obtain a hope of pardon from punishment, and 
 of peace beyond the grave; and hence sought for a 
 sense of pardon, without regard to its source or char- 
 acter; and I perceive that G. has fallen into the same 
 error. Selfishness delights in such a religion, of course, 
 and must be expected to cling to it until its nature is 
 exposed. I used to think also that the faith required 
 in the Scriptures consisted in receiving as true what- 
 ever might be favorable to us, that Christ was willing 
 to save us, for example ; and that the less evidence one 
 had, the more commendable he was in believing 
 
 P. Eather, the more foolish he became. The declara- 
 tion of God in the Scriptures is a most valid ground 
 of our belief, and to receive and heartily observe his 
 communications will truly honor him; but he can be 
 only dishonored by such assumptions as you describe. 
 Had God declared specifically that (7. was one of the 
 
124 CONVERSION. 
 
 elect, he would have been authorized to believe it, and 
 would have honored God in so doing if his heart had 
 gone over to him ; but there was no such declaration ; 
 he could know whether he was of the elect only by 
 being born again (J ohn 3:8); and his simply believing 
 he was one of them, was an act of folly, a caricature 
 of true faith. Our minds should always be open to a 
 conviction of ascertained truth, but closed against error. 
 
 L It is very evident that believing a thing without 
 valid evidence, and then receiving the spurious feelings 
 or pleasures it produces as proof of its truthfulness, 
 cannot be acceptable to a rational Sovereign. 
 
 P. You can perceive the selfish origin and character 
 of the exercises of another class of persons represented 
 by jE'., both of which may have heretofore been con- 
 cealed from view. In the period of their convictions 
 and anxieties for deliverance, the thought that Christ is 
 the way, the truth, and the life — that he has become so 
 for them, and that he is consequently willing to forgive, 
 them — produces a sudden emotion of pleasure at the 
 prospect of salvation; and this being new, is received 
 a^ "the love of Christ shed abroad in their hearts." 
 The belief of his favor, as seen in this supposed evi- 
 dence from above, produces ^reat joy, and sometimes 
 ecstatic delight, which is taken for the new heart itself, 
 and then hope in Christ is confirmed; and in order to 
 insure their future happiness, the purpose is formed to 
 obey Christ, and perhaps to promote the greatest degree 
 of happiness amongst mankind also. The belief of 
 Christ's willingness to forgive was false, because E. 
 was then merely in a convicted, and not in a converted 
 state. The pleasure resulting from such belief was 
 
CHARACTER OF EXPERIENCES. 125 
 
 selfish, as we have seen, being in view of his sup- 
 posed safety and peace, and toward Christ on that 
 account; and being natural, was not the special gift 
 of the Spirit. The mistake of this new selfish pleasure 
 for the new heart in no wise affected its moral char- 
 acter; and the hope founded thereon was necessarily 
 of the same selfish aspect. The purpose to obey 
 Christ, and thereby insure his selfish prospects, was 
 evidently selfish; and however proper the promotion 
 of the happiness of mankind might be under cer- 
 tain aspects, yet his character remained selfish in 
 the purpose, inasmuch as it was adopted as a means 
 to farther his own ends. And his subsequent pleas- 
 ures therein necessarily partook of the same character 
 as their source. 
 
 /. I have often wondered what some meant by the 
 allegation that they knew that Christ first loved them. 
 I now see they mistook these deep feelings of selfish 
 pleasure, exercised by themselves^ for affections which 
 Christ exercised toward them I What a singular delu- 
 sion! And it appears strange to me now that any 
 should receive such feelings as an evidence of pardon; 
 but it has not seemed so heretofore. 
 
 P. Of much the same description is the reader repre- 
 sented by /., although he acquires what he calls the 
 love of Christ in some additional ways. His profuse 
 weeping over his danger, and vain efforts to secure his 
 future safety and peace, acts perfectly selfish, are taken 
 by him to be true penitence. This mistake produces 
 some hope that Christ may accept him, which is also 
 clearly selfish, since his own welfare is the object ulti- 
 mately; and this hope soon ripens into greater pleasure, 
 11^ 
 
126 CONVERSION. 
 
 which is received as the desired change. This error, 
 in its turn, produces a confirmed hope of success through 
 Christ; an act so evidently selfish that proof can make 
 it no clearer. Another of this class is made to scru- 
 tinize his mind for evidences, and to make efforts to 
 produce them himself; and any perceived calmness, 
 or momentary insensibility, is received as such. The 
 sudden .joy produced by the belief of his success, is 
 mistaken for the additional witness of the Spirit, and 
 he hopes and rejoices in Christ; in all which he is 
 as profoundly selfish as it is possible for his object, 
 his own future happiness, to make him. Another, 
 by an unauthorized resort to the Bible for comforting 
 passages to apply to himself^ thinks that God reveals 
 to him his pardoning kindness by some of them, and 
 under this error, rejoices; which rejoicing becomes 
 the ground of an equally selfish hope and pleasure in 
 Christ. Another, suffering under a nervous affection 
 from his intense excitement, imagines those sights and 
 sounds before described, which he mistakes for special 
 communications from an exalted and intelligent God. 
 This mistake produces joys; and they, in their turn, 
 lead to a hope and its pleasures — selfish, because self 
 is the source, and selfish happiness the aim of the whole ; 
 for while he loudly cries, Glory to God ! he means only 
 to express his joy at escaping hell and going to heaven. 
 The unholy joys produced in any of these ways, he calls 
 conversion, or getting religion. 
 
 /. The multitudes who fall aw^y after indulging such 
 exercises, ought to convince them, it seems to me, that 
 this selfishness is the radical defect which keeps them 
 unconverted; for I suppose it is the predominance of 
 
CHAKACTKK OF EXPERIENCES. 127 
 
 selfishness yearning anew for worldly happiness, after 
 being satiated with that of a hope of the future, that 
 induces them to return to sin and the world — or rather 
 to indulge in them again ; for, in heart, they never left 
 either. Such a hope should be abandoned, I now see, 
 even though it is all the religion they have. 
 
 P. Your stricture is undoubtedly justified by the 
 facts. And, finally, whether the particular means em- 
 ployed by the person have been detailed or not, and 
 whatever may have been his confidence in them as 
 scriptural, or his pleasure in them as valid, if his ulti- 
 mate aim was to secure his own future happiness, and 
 if the prospect of success originated his encouragement 
 and pleasures, it is apparent that his moral character 
 therein was selfish. Laying aside less material matters, 
 let us develop the leading principle involved in his 
 own case, and with its aid decide his character. If 
 that was a preference of his dwn future welfare to the 
 glory of God, he must pronounce against himself while 
 it can be made available to his own rectification ; for 
 if he does not, let us be assured, whatever encourage- 
 ment he may now receive from erroneous opinions, the 
 ignorant counsels of others, his own religious habits, 
 or the deceitful promptings of his own heart, that God 
 will pronounce against him in that day when no remedy 
 can be found. 
 
 L My chief reliance has been on the feelings I had 
 after indulging a hope in Christ. I have to acknowledge 
 that all that preceded was one tissue of selfishness; 
 but you will remember that, for a season at least, I 
 took much pleasure in Christ, and in various religious 
 duties. How do you characterize these? 
 
128 CONVERSION. 
 
 P. We will proceed, as briefly as perspicuity will 
 admit, to examine your subsequent exercises in detail; 
 and also those of the persons just mentioned. And 
 first, in respect to the character of your feelings toward 
 God. As we saw at first, while you continued to ap- 
 prove of the holiness and justice of the Father, your 
 love was exclusively directed toward Christ in view of 
 his goodness in dying for you, in preserving you so long 
 while sinning against him, for his grace in pardon- 
 ing you, as you hoped, in loving and befriending you 
 in so many ways, in permitting you to enjoy so much 
 happiness here, and in opening such happy prospects of 
 heaven, and the like. These feelings were produced by 
 your hope, as we have seen ; and that being selfish, all 
 these fruits of it were selfish also. 
 
 I. That is a necessary consequence. 
 
 P, You were pleased with Christ because you thought 
 that he would gratify y(Jb.r desires for your own ulti- 
 mate welfare ; on the same principle that 0. was pleased 
 with P. when he thought he would confer the reward 
 which he so much desired for aiding him about his 
 house. He had no superior love for the rights of P. 
 in the matter, as you had none to the holiness of God, 
 and to that justice which you often feared might slay 
 you, as we have seen. And if it needed confirmation, 
 you can find it in the fact, that when you afterwards 
 doubted your title to a hope, you recoiled from being in 
 the hands and at the entire disposal of the Father; in 
 apprehension of his holy justice; whereas, had you 
 truly loved him for that trait, it would have been other- 
 wise; for, there is no fear in love. — 1 John 4: 18. 
 
CHARACTER OF EXPERIENCES. 129 
 
 /. I perceive that your view is correct; I was not 
 pleased with the Father out of Christ. 
 
 P. Your feelings toward Christ were exclusively 
 those of gratitude in view of his past kindness, and 
 his supposed present merciful intentions toward you. 
 You took pleasure in him as a benefactor simply, as 
 one who had indicated a design to do you good; and 
 this naturally excited pleasant feelings toward him in 
 return, just as the gift of a large fortune by some rela- 
 tive would excite gratitude toward him. 
 
 L Certainly my feelings were those of gratitude, and 
 Christ deserved them as I supposed; but it never oc- 
 curred to me that gratitude could be wrong. 
 
 P^ There are two kinds of gratitude — namely, selfish 
 and holy. Gratitude is always produced by some per- 
 ceived benefit on the part of the benefactor ; and in this 
 respect both kinds have a common cause of excitement. 
 But they differ in respect tathe moral aspects of the 
 benefit, and the moral qualities of the benefactor which 
 elicits the regard. Selfish gratitude is excited simply 
 in view of the advantage of the benefit to the receiver, 
 and fixes upon the supposed favorable views and feel- 
 ings of the benefactor toward his own desires and ends. 
 Hence it is a mere expansion of selfishness, a pleas- 
 ure and satisfaction of the selfish heart; and it will 
 cease just so soon as the benefits are withheld, or he 
 becomes convinced the benefactor does not possess, or 
 intend to act upon, such supposed favorable intentions. 
 This spurious and selfish gratitude, Mr. Parkhurst ob- 
 serves, (Jibr. Phil, p. 113,) is what our Saviour had in 
 view when he said, "If ye love them that love you, 
 what thank [in the original, what approvableness or 
 
130 CONVEESION. 
 
 acceptableness of disposition] have ye? for sinners 
 [amartoloij the depraved and detestable] also love those 
 that love them;" or whom they think love them. "And 
 if ye do good to them that do good to you, wha,t 
 thank have ye? for sinners also do even the same.'--— 
 Luke 6 : 82, 33. It is difficult for the selfish mind at 
 once to condemn the principle, because it knows prac- 
 tically of none better; but the same may be said of 
 every other selfish exercise. In the case of Job, how- 
 ever, there is given a practical illustration of its char- 
 acter. God had pronounced him a man of upright 
 principles, and one who truly loved him and his glory. 
 This commendation excited the envy and malice of 
 Satan ; and he forthwith charged Job with being selfish 
 in his gratitude. He asked, "Doth Job fear God for 
 nought?" and proceeded to show what temporal bene- 
 fits God had bestowed upon him, and alleged that these 
 were the sole reasons of his love; and that, if God 
 would remove them, his gratitude would cease with 
 them, and he would show that he cared nothing for him 
 in respect to his intrinsic worth, by cursing him to his 
 face. It was tacitly admitted by both, that if such was 
 the cause, his gratitude was unapprovable ; and the trial 
 was permitted. In the result, Job still blessed the Lord, 
 showing that his love had a higher object than mere 
 benefits received, and the supposed friendship of the 
 giver. But Satan renewed the charge, alleging that Job's 
 love was produced by his anticipation of the divine 
 favor for the future ; and that if God would, by threat- 
 ening his life, remove such expectations, he would curse 
 him to. his face. But while the trial proved the selfish- 
 ness of Job's wife, it showed that Job himself loved God 
 
CHARACTER OF EXPERIENCES. 131 
 
 for reasons besides those of his anticipated friendship 
 and blessings.— Job 1 : 7—22, and 2 : 1—10. 
 
 /. That was, indeed, an unanswerable proof of the 
 moral disapprovableness of selfish gratitude. But, it 
 seems to me that Satan, in the inconsistency of malev- 
 olence, now encourages men to have confidence in the 
 very principle which he then so positively denounced; 
 and that he induces many to embrace that same reli- 
 gion of selfishness, the deformity of which he exposed 
 in the case of Job's wife. 
 
 P. That is just what might be expected of the prince 
 of evil ; and deplorable must be the fate of those who 
 fall into his snares, especially when they ply themselves 
 with arguments to remain insnared. Holy gratitude 
 can only exist in a regenerated heart ; for although it 
 is excited by a view of benefits, it contemplates also 
 the fact that they are virtuous, right, holy ; and a selfish 
 benefit, however pleasing to remaining corruption, would 
 be received in a pure heart with disapprobation, and 
 could excite no pleasure toward the giver. Holy grat- 
 itude also terminates upon the excellent moral charac- 
 ter exhibited by the benefactor in his actions, producing 
 a complacent regard toward him, which would remain, 
 were the sentiment of friendship obhterated. Hence, 
 as in the case of angelic beings who witness the bless- 
 ings of God toward the children of men, the sentiment 
 will rise nearly, and sometimes quite, as high when 
 they are conferred upon others, as when upon one's 
 self In the one case, Christ is loved for his favors 
 merely ; in the other, for the holy character exhibited 
 in them, as well as for the kindness which prompted 
 them. Or rather, in the one case, he is loved solely 
 
132 CONVERSION. 
 
 because he appears to love me; in the other, bdbause, 
 while exhibiting his condescension and kindness, he is 
 seen to do so in moral harmony with holiness and the 
 divine glory. 
 
 Z I am now convinced that my gratitude was selfish 
 and spurious; but; believing that pleasure in Christ was 
 enough, I never thought of searching into the reasons 
 why I indulged it. I supposed that the self-deceived 
 were destitute of all feehng toward him; and I con- 
 cluded that I was not hypocritical, because I had 
 become so sensitive to his favor. 
 
 P. The self-deceived frequently have more of feeling 
 and vehement joys than real Christians; for they rejoice 
 in the supposed gratification of selfishness, which is a 
 most powerful influence, and have none of those views 
 of themselves and their sins, which sober and humble 
 the Christian's heart. But you were not hypocritical, 
 since you were not influenced by a deliberate intention 
 to appear to be what you were not; you thought you were 
 doing right, although it was the way of death. — Prov. 
 16 : 25. But, if you would avoid that detestai3le and 
 dangerous, because God-provoking, character, be- careful 
 to ascertain and follow the exact truth to the extent of 
 your ability. 
 
 1. Christ aiding, I shall do so 
 
 P. ISText, as respects your feelings and purposes 
 toward sin. As your exercises toward God were self- 
 ish, it is evident that those which referred to what was 
 in opposition to him, must have been selfish also; 
 and that, indeed, they could not have been otherwise. 
 Thus, your pleasure in his kindness, real or anticipated, 
 naturally produced regret at the unhindness of your 
 
CHARACTER OF EXPERIENCES. 138 
 
 wrong conduct in return ; just as 0., in the case sup- 
 posed, felt regret in the remembrance of his harsh feel- 
 ings toward P. under his disappointment, when he came 
 to think that he would favor him with the pecuniary 
 reward; — a feeling equally selfish in you both. The 
 displeasure you felt at your past conduct proceeded 
 from this, and from seeing that it militated against your 
 eternal interests ; and it partook of the same character. 
 And your determination to avoid sin thereafter was 
 also selfish, being prompted by the desire to retain your 
 evidences, and by the wish to avoid displeasing God 
 in order to preserve your future happiness inviolate, 
 and was aided by those selfish feelings in view of the 
 ingratitude of your conduct. 
 
 /. I perceive the influence of the selfish principle. 
 
 P. The Christian is alive to the base ingratitude of 
 his conduct, and feels deep regret in view of it; but 
 his heart being fixed upon a new moral object in the 
 glory of God, his feelings and purposes toward sin 
 necessarily partake of the same new character. Thus, 
 his chief sorrow in view of his past evil conduct, arises 
 from its moral deformity, as being so dishonorable to 
 his risen Lord ; and he regrets disobedience when seen 
 in others, for the same reason. He .hates sin, because it 
 is the moral opposite to that which he supremely loves, 
 the authority and glory of God ; and his aversion being 
 a matter of principle, he will abhor it, whether he is to 
 be punished for it or not, or whether committed by 
 others or by himself. This feeling David expressed 
 toward sinners: "Do I not hate them, Lord, that 
 hate thee? I hate them with perfect hatred" (Ps. 139: 
 21, 22); if he loved God and his glory, he could not 
 12 
 
134 CONVERSION. 
 
 avoid disliking, in the same proportion, his opponents 
 and the dishonor they cast upon him. The Christian 
 dislikes himself also on account of his selfishness and 
 sins; and it is the perceived vileness of his past 
 conduct which destroys all self-complacency, and not 
 unfrequently dispels his hope in Christ. But, like 
 Gideon, though "faint, yet pursuing," he still loves God, 
 mourns over his guilt and moral deformity, and renews 
 his efforts to avoid sin, in order that he may, in some 
 degree at least, glorify his Creator. The self-detestation 
 and abhorrence expressed by Job have many counter- 
 parts among humble and devoted believers; but are 
 feelings which, as we have seen, you never exercised. 
 
 1. I am convinced that all my feelings and resolu- 
 tions in respect to sin, were then entirely selfish. 
 
 P. Next, in respect to your feelings toward Christians. 
 These must, in their moral character, have been a coun- 
 terpart of those you indulged toward God ; for you could 
 have no better feelings toward his people, than toward 
 himself Consequently, you can perceive that, while 
 you aj^^proved of the rigid principles and conduct of 
 some, your sympathies and pleasure were excited toward 
 others for exclusively personal considerations; such as 
 their naturally amiable dispositions, engaging manners, 
 supposed congeniality of feeling and pursuits, their 
 friendship and beneficial example, their attachment to 
 your supposed heavenly friend, their encouragement of 
 your hopes, their pleasant society, and the like. So 
 that, when you became doubtful of your hope, you lost 
 much of your gratification in them. But, while the 
 Christian is not insensible to such personal considera- 
 tions, he loves his fellow-disciples for the same reason 
 
CHARACTER OF EXPERIENCES. 185 
 
 that he loves God ; which is the only cause why it is a 
 test of his character. And his love to them is in precise 
 proportion to the degree in which they reflect Christ's 
 moral image ; and where that is not seen, or supposed 
 to exist, he cannot love them as disciples. But yours, 
 as you can now perceive, was of a different character. 
 
 /. Yes; my regard for Christians, I am now aware, 
 was personal, and therefore selfish. Indeed, I soon lost 
 whatever peculiar satisfaction I had taken in them. 
 
 P, Next, as respects your feelings and conduct toward 
 sinners. It is evident you could have no feelings for 
 others of a character different from those you enter- 
 tained toward yourself; and that what you esteemed 
 and desired as most valuable for yourself, you would 
 esteem and wish as such for others. Accordingly, your 
 desire for your own safety and happiness, made you 
 sympathize with their lost condition, and desire their 
 deliverance with the same ultimate view. This sympa- 
 thy, however amiable in a natural sense, was made 
 selfish by the selfish nature of the designed benefit; and 
 your desire for their future happiness, being independ- 
 ent of any love to the glory of God to be promoted 
 thereby, was as antagonistic to it as was that for your 
 own. Your disapprobation of their ingratitude arose 
 from the same causes as that of your own, and was of 
 the same character. And your efforts for their deliver- 
 ance, being prompted partly by such selfish sympathy, 
 and partly in order to preserve your hope by engag- 
 ing in commanded duties, were unqualifiedly selfish. 
 The Christian sympathizes deeply in the present state 
 and terrible prospects of the sinner ; and in his compas- 
 sion earnestly desires his deliverance. But he has a 
 
186 CONVERSION. 
 
 superior principle, one which he would not have violated 
 could every sinner in the universe be delivered from 
 punishment at its expense; it is to have that done 
 which, under the circumstances, the glory of God shall 
 dictate. He knows that the mercy and grace of Christ 
 would shine forth more resplendently, should the sin- 
 ner repent; and therefore he indulges both his sym- 
 pathy for him, and his love to Christ, in seeking his 
 repentance; and he knows that without repentance it 
 would be the contrary, and therefore he does not seek 
 his salvation at the expense of that. He desires for 
 him only the "salvation of God," which, a^ we have 
 seen, intends his regeneration of heart, his deliverance 
 from the love and practice of sin, and his possession of 
 a love to and blessedness in God. And when he con- 
 templates a failure in his repenting, and that the 
 divine glory, in that case, demands his punishment, he 
 yields him up with a sigh of compassion over his fate, 
 but in a superior accord with the righteous will of God, 
 as being holy, just •and good. 
 
 L My short-lived sympathy and efforts for sinners 
 were so palpably selfish, that I wonder now that my 
 own reflections did not show me the principle. Indeed, 
 I had misgivings all along as to the validity of my 
 position, but I endeavored to silence my fears rather 
 than to scrutinize their grounds. 
 
 P. Your pleasure in social and secret prayer, was 
 derived from its gratifying your desires and hope ; and 
 as these were selfish, so was that pleasure of course. 
 As we have seen, your religious comforts and enjoy- 
 ments were greatest when your hope was strongest ; 
 and when it became weak, your pleasure in duty pro- 
 
CHARACTER OF EXPERIENCES. 137 
 
 portionably declined ; and at those times when you had 
 almost abandoned or forgotten it, you took no pleasure 
 in duties, except as they served to revive your hope. 
 Prayer gratified your selfish desire for those evidences 
 and aids necessary to sustain your expectations of future 
 happiness; and it was pleasurable, and perhaps some- 
 times even delightful, as a means of indulging your 
 joy in the supposed mercy of Christ, at those times 
 when your belief in your eternal safety was entirely con- 
 fident. When your hope languished and your pleasure 
 with it, prayer was very much neglected, except as mere 
 habit influenced you,, or your fears drove you to it, or 
 as you resorted to it to allay the remorse of a condemn- 
 ing conscience. But, while the Christian loves to ex- 
 press and enjoy his holy gratitude in prayer, he enjoys 
 the duty principally because he can then indulge his love 
 for the honor and glory of God by holding communion 
 with him, can fit himself the better for his duties, gain 
 needed grace and strength from the Spirit, and express 
 his desires for the glory of God in the conversion of 
 the world. It is not unusual for him entirely to lose 
 sight of himself in contemplating the moral excellencies 
 of God, and to become wholly engrossed in his praise 
 and love. God, rather than his own personal safety, is 
 the source of his pleasure ; so that, when destitute of a 
 comforting hope of pardon, he can find, in prayer, con- 
 solation and peace in God himself. 
 
 I. You have convinced me perfectly of my selfishness 
 in these respects. 
 
 P. Actuated by the same desires in reading the Scrip- 
 tures, you perverted that duty also to selfishness. Thus, 
 as we have seen, apart from the general information 
 12* 
 
138 CONVERSION. 
 
 which you wished to derive from the Bible as from 
 every other book you perused, your design was to 
 make your future happiness secure by ascertaining 
 and pursuing its injunctions; and also to sustain your 
 present hope and fortify your evidences, by selecting 
 and applying the promises to yourself. Your own ends 
 prompted you throughout. The Christian takes pleasure 
 in the promises also; but his main object in studying 
 the Word of God is to ascertain how to glorify him in 
 the manner he himself has designated; and he finds an 
 excellence and beauty in the Scriptures, so attractive 
 in themselves because they reflect the character and 
 make known the will of that Being whom he loves 
 so supremely, that it is his chief comfort to resort to 
 them in his saddest hours, when his hope perhaps has 
 fled. In your case, they gave no comfort, except as 
 their perusal at first encouraged your hopes, or after- 
 wards temporarily allayed your fears and the pains of a 
 guilty conscience. 
 
 /. I see my selfishness therein clearly. 
 
 P. Your process of self-examination was equally self- 
 ish, because the promotion of a hope of your own 
 happiness, and the acquisition of evidences of its se- 
 curity through Christ, was your ultimate aim. Hence 
 your enjoyment in it vacillated with your success or 
 failure; and finally the duty was abandoned when you 
 lost your hope, no superior object being left, in your 
 mind, to accomplish by it. The Christian is desirous to 
 know his true position before God, and applies his holy 
 evidences to ascertain it; but he has also a far higher 
 object — one which he desires and seeks independently 
 of the question of his own prospects — namely, whether 
 
CHARACTER OF EXPERIENCES. 139 
 
 he is properly glorifying God in his heart and Hfe, or 
 whether he is making such progress as will honor God 
 before the world. 
 
 /. I perceive the difference. I examined myself only 
 to prove my hope or create new evidences. 
 
 P. It was a duty to aid in all rehgious and benev- 
 olent objects, as it was also your duty to pray, "lifting 
 up holy hands" (1 Tim. 2:8); but you perverted it by 
 acting under your selfish desires and with merely per- 
 sonal views. You not only, in many of your benefac- 
 tions, wished to be reputed benevolent, and also to 
 gratify your natural and personal sympathies, but you 
 considered that such aid to the cause of benevolence 
 was indispensable, at least to some extent, in order to 
 please Christ in the use of your substance, and so per- 
 petuate your future happy prospects. Alms-giving is 
 often considered as almost religion itself; but you will 
 observe that the Centurion (Acts 10 : 1 — 4) was accepted 
 in his prayers and alms, not on account of any merit in 
 him, or them, to propitiate Christ, but solely because 
 they were an indication or memorial of his sincere pref- 
 erence of God and his glory, — a preference which 
 you had not. The Christian feels ashamed when any 
 * such motive as yours creep into his heart, and he 
 abhors it; he aids the spread of the gospel with his 
 benefactions from a love to the Lord and in obedience 
 to his command, as well as from a sympathy with his 
 racp; and hence the two mites of the poor but humble 
 widow, being all her living, were more acceptable as a 
 memorial of her love to God, than was the abundance 
 of the selfish and rich. — Mark 12 : 42 — 44. 
 
140 CONVERSION. 
 
 Z. Of course, acts proceeding from such selfish con- 
 siderations were not acceptable to God. 
 
 P. Had you, in pursuance of the hasty advice of . 
 friends, made a public profession of religion by uniting 
 with the visible church, it would have been a selfish 
 proceeding; and instead of relieving your troubles, it 
 might have greatly increased them. Your object would, 
 have been merely to fortify your hope and to render 
 sure your future selfish happiness, by means of pleasing 
 •Christ in the discharge of that duty. That step conse- 
 quently would not have effected any change in your 
 moral character before God, however happy it might 
 have made you for a season. It would have been evi- " 
 dence only that you sincerely believed yourself to be a 
 Christian, or else that you wanted to become what you 
 supposed would be one; which very sincerity would 
 only have made the grasp of error and delusion the 
 more powerful, since sincerity never makes us really 
 what we think we are, while it hinders the discov- 
 ery of our mistake. By such a profession you would 
 have been placed under influences which would have 
 stimulated your efforts more earnestly perhaps, and these 
 would have quieted your fears, and made you a more 
 easy prey to selfishness and destruction; but it could 
 not have kept you from backsliding in heart, or rather 
 from relapsing into open selfishness, for you never 
 had any holy principle to recede from. That secret 
 reluctance you spoke of to unite with the church, was 
 probably the dissuasions of a reproving conscience, 
 excited by the serious nature of the contemplated duty. 
 Thousands have been hurried into the visible church, or 
 have hastily gone there of their own minds, who had 
 
CHARACTER OF EXPERIENCES. 141 
 
 no better qualifications than yourself; and when there, 
 have pressed on in their selfish hopes, and pleasures, and 
 duties, mistaking themselves for Christ's children; and 
 not a few have so commingled their selfish ideas, and 
 principles, and practices with those of true believers, 
 that religion in its purity, beauty, and holy and ener- 
 getic impulses, has become very much impaired in 
 many of the churches. 
 
 /. I see that I would have been selfish in niaking 
 such a public profession of piety. But would it not 
 have been easier to have truly repented, had I used 
 the means of uniting with the church? 
 
 P. No. There would have existed increased impedi- 
 ments in your own heart, and you would have been 
 liable to false advice under the mistaken idea that you 
 was a Christian, which you have now escaped — even 
 had God in his mercy led you to be willing to discern 
 and acknowledge that mistake at all. Still, I have 
 known many in the visible church, who were self-de- 
 ceived, who discovered their error, and gladly fled from 
 it to the Eock of ages, and found shelter and support 
 under his shadow. O, how have they rejoiced in God 
 over their deliverance from sin into his love ! 
 
 I. And well they might. Were I in the church, and 
 had I any serious reason to doubt my own piety, not 
 an hour should be lost from testing my feelings and 
 conduct by the clear light of truth; and if my doubt 
 should prove well founded, I would instantly reject my 
 hope, and seek the true ways of Christ. I can conceive 
 of no more unpleasant position than to have entered the 
 church, sincerely believing that I was in the right dis- 
 charge of a duty, and then to find reasons for appre- 
 
142 CONVERSION 
 
 bending that I was mistaken. Knowing that I was not 
 willful in it, in respect to a knowledge of being wrong, 
 or in respect to thinking I might not eventually become 
 right, no consideration on earth should withhold me; — 
 especially as it would be a private matter between God 
 and my own heart. 
 
 P. Such was the commendable resolution taken by a 
 lady who had mistaken conviction for conversion, and 
 had united with the church. She became doubtful at 
 first of her piety from hearing Christians describe their 
 holy exercises; and at last she was convinced. She 
 applied to her Pastor and Elders for advice; but they 
 refused to treat her as deceived, since she had enjoyed 
 a hope and had been correct in her deportment. Under 
 their instructions, she tried to feel and live better; 
 but the Spirit happily tore away her refuges, and she 
 renounced her hope. Persisting in her own conviction 
 of her true state, after a time the Lord delivered her 
 from spiritual bondage; and she rejoiced, as a new-born 
 soul, in the hope of the glory of Grod. But for her 
 decision, she would probably have been lost. 
 
 I. In such a case, caviling or delay must be ruinous. 
 
 P. Let me here remark that in those particulars in 
 which the exercises of the Christian, as before given, 
 seem to have agreed with yours, you will observe that 
 his were not selfish, although they contemplated the 
 gratification of his natural desires; for they were held 
 subordinate to God, and subservient to his glory; and 
 the happiness taken in them was not independent of 
 God, but under the acknowledged and loved supervision 
 of his authority. This deposition of his happiness from 
 the position of a preference to God, removed the stamp 
 
CHARACTER OF EXPERIENCES. 143 
 
 of selfishness from it; and tlie subordination of it in 
 his heart to the purposes of the divine glory, made 
 that an occasion of holiness which before was only an 
 instrument of sin. 
 
 /. I see the difference. 
 
 P. To return. In respect to yourself and those whose 
 exercises have been now examined, you can discern 
 the selfish principle pervading and producing what- 
 ever other feelings and conduct was entered upon, and 
 which I have not particularized, provided you will be 
 candid with yourself and ingenuous in regard to the 
 truth. As your hopes and pleasures became familiar, 
 the desires for your future happiness were in a great 
 degree satisfied, and they consequently failed to impel 
 you as powerfully as before to keep up your evidences. 
 Sin entered in, exciting your fears and arousing your 
 conscience, until religion and its duties lost most of 
 their enjoyments; and as your hope failed you gradually 
 turned to the world for that gratification which you had 
 so much ceased to find in religion. Here was no back- 
 sliding, but a mere modification of the action of your 
 selfish heart; it again sought its chief end, happiness, 
 in the pursuits of the world, instead of in the hope of 
 future safety and peace; and its moral character was pre- 
 cisely the same. And it would have been the same, had 
 you persevered in external duties, and only partially 
 turned to the world; for your own future enjoyments 
 or temporal interests would have swayed you in each. 
 
 /. Yes; I see the principle involved in my relapse, 
 and it was mere selfishness. Self-love, as I now per- 
 ceive, has often led me to mistake my right theories 
 for my principles of action. 
 
144 CONVERSION. 
 
 P. Without going into an unnecessary minuteness of 
 detail, you will remember that, in every extremity, the 
 recurrence to your early new and happy feelings always 
 partially revived your hope, so that in every subsequent 
 effort hitherto you have been influenced by your desires 
 to secure your own future happiness ; that your efforts 
 to go anew to Christ, to do your first works over again, 
 and other endeavors, have all been made with a view to 
 regain your former supposed evidences of safety and 
 peace, or to acquire new and more lively ones if pos- 
 sible, so as to revive your hope ; that your feelings have 
 been pleasurably excited or have been disappointed, as 
 you have from time to time thought you had succeeded 
 in these efforts. In fine, you can now perceive that 
 they have all been similar in kind to those which we 
 have so minutely examined, and were therefore selfish. 
 
 I. Yes; it has been as you describe. I was aware 
 of this similarity from the first but did not then per- 
 ceive their entire selfishness. 
 
 P. And you are supremely selfish in heart at this 
 very moment; for, as we have seen, your present 
 strongest desire is to secure your own future happiness. 
 You wish to accomplish it in a supposed proper way of 
 course, since it can be had in no other; but, as has been 
 abundantly shown, the desire to secure it in such way is 
 purely selfish, your own happiness being the ultimate 
 object. 
 
 /. I see it all now. 
 
 P. Probably your deportment has been correct; but 
 your heart has been altogether wrong. "This people 
 draweth nigh unto me with their mouth, and honoreth 
 me with their lips, but their heart is far from me." — 
 
CHAKACTER OF EXPEUIENCES. 145 
 
 Matt. 15 : 8. Selfishness, as we have seen, is capable 
 of producing a correct deportment when, it will best 
 answer its purposes; but it is powerless to effect a 
 reform of the heart. Says the pious Pay son, "The 
 manner in which people generally obtain a false hope 
 is this : they first come to believe that God is reconciled 
 to them^ and then are reconciled to him on that account. 
 The Christian is reconciled, because he is pleased with 
 the whole character of God; but the other, because he 
 hopes God is pleased with him." My friend, I am 
 aware that you must now feel an increased desire to 
 secure your eternal welfare, as much so perhaps as 
 when you were under those convictions which termin- 
 ated in attaining that hope we have so minutely consid- 
 ered. Now, suppose the intervening years, with all 
 their resolutions, hopes, pleasures, anxieties and religious 
 efforts, were effaced from your memory and from fact, 
 would you not be conscious that your present desires 
 for your future happiness are the same in every respect 
 with those you possessed when under conviction ? and 
 would you even dream of making them the basis of a 
 hope? 
 
 /. Obviously they are the same, though they may not 
 be so strong and impulsive. You afford me no encour- 
 agement; perhaps I do not deserve any. 
 
 P. However grateful to my sympathies, to encourage 
 would ruin you by falsehood — an act which no candid 
 person would wish to have done. 
 
 /. But I possess no feelings of enmity against God ? 
 
 P. No; the hostility lies deeper than that, in the 
 antagonistic selfishness of the bent of your heart. If 
 you should be so unhappy as to fall under the divine 
 18 
 
146 C O K V E 11 S I O N . 
 
 justice, hostile feelings will be the last things you would 
 find absent., 
 
 . /. I am convinced that my whole course has been 
 entirely opposed to God and his glory. 
 
 P. Before we close this part of our subject, allow me 
 to illustrate your series of exercises and their selfish 
 character by a supposed case, /d, while possessing a 
 strong natural love of life, suddenly falls into the water, 
 and the imminent danger of death arouses his desires 
 for life with great power. These would not indicate 
 any new heart ; they would be the decided exercise of 
 his old one, or formei: love of life. 
 
 /. Certainly. 
 
 P. In like manner you originally possessed a desire 
 of happiness, which you had permitted to become pre- 
 dominant; and when you began to realize your exposure 
 to eternal perdition, the desire to do something to effect 
 a deliverance was strongly excited. This feeling indi- 
 cated, not a new heart, but the strength of your old 
 one, or the former love of happiness. 
 
 /. I see it was so. 
 
 P. Suppose that a person should seize R. while in the 
 act of drowning, and drag him into a boat. When he 
 came to realize his deliverance and safety, he would 
 rejoice in it with great delight. His feelings would 
 be new because he had never before been placed in 
 circumstances to elicit them, and they would be happy 
 because his love of life was gratified; but they would 
 be no evidence of a change of heart, being merely the 
 excitements and enjoyments of his old one. 
 
 J. Yes ; it is perfectly clear. 
 
 P. So, under your first resolutions, you hoped that 
 
CHARACTER OF EXPERIENCES. 147 
 
 Christ had drawn you safely into the ark of salvation; 
 and the belief of it produced enjoyments which were 
 new, because you had not before possessed such a hope, 
 and happy, because your desires of deliverance from 
 punishment were hopefully gratified. But these were 
 obviously only the pleasures of the old heart — not the 
 aJBfections of a new one, 
 
 I. I wonder how I fell into the mistake of thinking 
 they were evidences of a change of heart! 
 
 P. When R. should discover who was his deliverer, 
 he would naturally feel grateful to him for his kindness, 
 whether he was a moral man or not ; and he would regret 
 any previous injury he had done him, whether he was 
 justified in the injurious act or not. These would be the 
 natural workings of his old heart, in view of the great 
 benefit he had received ; they would constitute no new 
 heart, or new affections in respect to their moral character. 
 
 /. I perceive they would not. 
 
 P. And precisely such was your gratitude to Christ 
 for his supposed kindness in delivering you, and such 
 were your regrets in view of the unkindness of your 
 conduct to him in return for his goodness. They were 
 irrespective of his moral character, and the natural re- 
 sults of your views of his friendship and expectation of 
 his mercies, and partook not at all of a new heart. 
 
 /. I am convinced. 
 
 P. R. would naturally love those in the boat who 
 sympathized with and encouraged him, as you liked 
 Christians who did the same for you. He would, from 
 the fresh impressions of his own recent danger, more 
 earnestly desire the deliverance of other drowning per- 
 sons, as you felt in regard to other lost sinners. If his 
 
148 CONVERSION. 
 
 safety seemed to require it, J?, would seize an oar and 
 labor to reach the shore, and even take pleasure in it 
 on account of its contributing to his own escape, just as 
 jou took pleasure in pious duties (which had always 
 before been distasteful) because they appeared necessary 
 if you would reach the eternal shores with safety. In 
 none of these things would a new heart appear, but 
 only the natural feelings and fruits of the old one. And 
 after R. should gain the shore, the excitement would 
 soon subside, and with it all his pleasures and other 
 feelings; just as did yours, after becoming accustomed to 
 your hope, or on losing it. 
 
 I. Sir, you have said enough. I am convinced of my 
 entire selfishness, and am only amazed that I was ever 
 so blind as to be mistaken. May Grod forgive all those 
 who aided me in that delusion! — for if my Christian 
 friends had possessed sufficient knowledge to enlighten 
 me, and had summoned decision enough to attempt 
 it, I might long ago have been undeceived. 
 
 P. The more closely you scrutinize your past exer- 
 cises, the more vividly will you be impressed with the 
 fact that you started merely from a feeling of concern 
 for yourself, and not for God ; that you have ever since 
 followed its leadings and impulses exclusively; so that 
 while you thought you was on the Lord's side, you 
 were altogether on your own. 
 
 /. I confess I was always afraid to scan my motives; 
 and I now see that it was my selfish heart which 
 prompted me to object to its being done by others. 
 May God forgive me! 
 
 P. It follows that your hope, being entirely selfish, is 
 perfectly invaUd. 
 
CHARACTER OF EXPERIENCES. 149 
 
 L Yes; it is good for nothing. I am not experiment- 
 ing with the truth now. 
 
 P. It further follows that jou was mistaken in think- 
 ing yourself to be a Christian. 
 
 /. Yes ; of course I am not a Christian. 
 
 P. Instead of being approved and accepted of God as 
 one who possesses a holy character, he now disapproves 
 and rejects you as unholy and entirely depraved in heart. 
 
 L It is so; and he is just in his condemnation. 
 
 P. Should you die in your present selfish state of 
 heart, God could not love, accept, or reward you in 
 heaven. It is morally impossible for him to love what 
 he disapproves, to accept what he cannot love compla- 
 cently, or to reward where he neither approves nor 
 loves. Were he to do so, (and I say it reverently,) the 
 moral sentiments of all upright beings would condemn 
 him; and he would become the reproach of the just and 
 the scorn of the wicked. You can never enter heaven 
 with your present unholy heart. "Know ye not that 
 the unrighteous shall not inherit the kingdom of God?" 
 —1 Cor. 6 : 9. 
 
 /. I have not the least expectation of being received 
 into the favor of God, or of enjoying everlasting life, 
 in my present state of heart. 
 
 P. And painful as the truth is, candor compels me to 
 remind you that, should you die in your present state, 
 you must be irretrievably lost. God is under a moral 
 necessity to punish the incorrigible sinner. If you will 
 remember, all your principles have been antagonistic to 
 God, and the nucleus of all moral evil; your feelings 
 and affections have all been estranged from him, and 
 placed upon yourself; and when you have seemed to 
 13* 
 
150 CONVERSION. 
 
 entertain regard for him, it was merely as one who 
 would, as you supposed, pander to your unholiness, so 
 that the* stronger the expressions of such regard were, 
 the more you dishonored him. Not unfrequently, 
 perhaps, your mind has risen in hostility to him, es- 
 pecially in his sovereignty ; you have indulged your 
 evil passions as suited your own pleasure; in innumer- 
 able instances you have violated your obligations to him 
 by disobeying his holy laws; and such of them as it 
 was your policy to observe, were made the occasion 
 of insults, since by rejecting him, their Maker, as your 
 supreme motive, you treated him as unworthy to be 
 regarded therein. Whether you have acted from re- 
 flection and deliberate purpose to disobey and dishonor 
 God or not, does not affect your criminality, except 
 in respect to the degree of its willfulness. You are 
 an immortal being, destined to an endless existence; 
 you have violated obligations infinite as that existence, 
 as exalted as the majesty of Jehovah; and God is left 
 no alternative but the exercise of a strict and rigid 
 justice — a severity of vengeance — to punish you accord- 
 ing to your deserts, while he shall make you an example 
 of his power and wrath, and useful in perpetuating his 
 eternal authority over others in the ages to come. — Kom. 
 9:22. " When they shall say, Peace and safety! then 
 sudden destruction cometh upon them." — 1 Thes. 5 : 8. 
 
 I. I deserve it all. 
 
 P. Should you die in your present state, your spirit 
 would first fly away, and return to God who gave 
 it.— Ps. 90; 10; Eccl. 12:7. Then you would behold 
 Jesus Christ your judge, in his glory; for it is he who 
 will judge the world in righteousness. — Kom. 2 : 16. 
 
CHARACTER OF EXPERIENCES. 151 
 
 There exists no difference of feeling or purpose toward 
 the ungodly among the several Persons of the Trinity. 
 "Woe unto the wicked, it shall be ill with him!" (Is. 3 : 
 11), is their common feeling and determination. As you 
 approach his bar, were it possible for Christ to weep 
 there, his tear of compassion would fall upon you, while 
 his dread voice, nerved by a righteous justice, would 
 pronounce your doom: "Depart from me, ye cursed, 
 into everlasting fire, prepared for the devil and his 
 angels." — Matt. 25:41. And if there is a more bitter 
 ingredient than any other in that terrible doom, it will 
 be in the thought that you are self-ruined in defiance 
 of even the death of the Son of God in the flesh ? 
 
 /. I thank God for being delivered from my delusion 
 and forewarned in time. 
 
 P. Were you compelled to hold fast to a blazing fire- 
 brand with your naked hands, the pain would produce 
 an instinctive opposition to him who coerced it, whether 
 he was justified in doing so or not; and with the in- 
 ' creasing pain, your hostility would increase, and burn, 
 and blaze to the height of your power. It would not 
 be under your control in the least, and could suffer no 
 alleviation or abatement so long as the painful cause 
 existed. While you thus revolted against the inflicter 
 of the pain, and while its infliction was continued, you 
 could not love him; no pause in your hatred could then 
 occur of which you could take advantage to excite love 
 to him ; while, on the contrary, instinctive hatred would 
 reign in spite of yourself. 
 
 /. Certainly the natural love of happiness would pro- 
 duce an instinctive and unconquerable animosity against 
 its destroyer. 
 
152 CONVERSION. 
 
 P. On the same principle, when the divine wrath falls 
 in agony on the lost soul for his nnholy character, heart, 
 and conduct, the intensity of his misery will produce a 
 kind of instinctive hostility toward God, the inflicter. 
 He will be totally unable to love him while under 
 the pain and its resulting hostility; and while the pun- 
 ishment continued, not a moment could be found in 
 which the soul could become released from its animosity 
 so as to exercise love; and as long as the punishment 
 is maintained, the hostility must continue, and with 
 increasing intensity. But, that must be perpetuated so 
 long as the reason for its original infliction remains — 
 namely, the unholiness of heart and conduct of the 
 sinner; and that reason will remain good as long as he 
 continues a sinner; and as no change can possibly, 
 under such circumstances, be effected in that respect, 
 his punishment must endure for ever? Thus, you per- 
 ceive, that reason itself indicates the principle that 
 punishment, once inflicted, must be endless ; as well as 
 the ground which makes it a natural necessity, so to 
 speak, when the soul has become once lost. — Rev. 19 : 3. 
 It was not the least of the tokens of divine goodness, to 
 reveal beforehand the certain and irreparable doom of 
 the incorrigible sinner. 
 
 I. No one can fail to perceive, it seems to me, that 
 there can. be no radical change of affections toward one 
 who punishes, while self-love is smarting and suffering 
 under its torments; and that consistency evidently re- 
 qjiires its continued infliction while the cause remains 
 which originally produced it. It is indeed a rnercy to 
 forewarn us on this point. 
 
 P. Allow me now to invite your attention, with the 
 
CHARACTER OF EXPERIENCES. 153 
 
 hope that it will be wholly given, to an important fact 
 relating to your present position. You will understand 
 that I do not now speak of what the Holy Spirit is able 
 to accomplish, but merely of what you yourself, in your 
 present moral position, cannot avoid. It is this: Every 
 resolution you may now form to secure an interest in 
 Christ, will necessarily be selfish. It is important for 
 you to discern this fact clearly, in order to our future 
 progress; and I will therefore endeavor to show its truth 
 by proposing a few questions for you to answer. It is 
 necessary that you should arouse your mind to action, 
 if you would practically understand this fact; and I 
 therefore wish you, if you please, to answer my ques- 
 tions aloud. 
 
 L No doubt you have a good reason for the request, 
 and my answers shall be made audibly. 
 
 P, You know you ought to serve the Lord: Will 
 you endeavor to obey him hereafter ? 
 
 /. {aloud.) Yes. 
 
 P. Why? Was it not because you desired to secure 
 his favor, and thereby your own future safety and hap- 
 piness ? 
 
 /. It was, of course. 
 
 P. Consequently, you was selfish in that resolution. 
 The same selfish desire for your own future happiness 
 which has always heretofore influenced your efforts, 
 produced this resolution. 
 
 I. I perceive it was so; having no other desires, it 
 must necessarily have been a selfish influence. 
 
 P. Again; you are aware that you ought to leave 
 yourself unreservedly in the hands of a sovereign God : 
 Will you now let his wiU be done with you ? 
 
154 CONVERSION. 
 
 /. {aloud.) Yes. 
 
 P, Why ? Was it not because you desired to secure 
 your own future welfare, and hoped that he might 
 accept, and pardon you in order thereto f 
 
 I. Yes ; I hoped he might deliver me. 
 
 P. Being influenced by the same selfish desires as 
 before, this resolution was equally selfish. 
 
 /. Of course it was. 
 
 P. Again ; you ought to glorify God : Will you 
 endeavor hereafter to promote his glory, in the supreme 
 love of it ? 
 
 I. {aloud.) Yes; I will try. 
 
 P. Why? Was it not from a desire to secure your 
 own future happiness ultimately? 
 
 /. Certainly. 
 
 P. And, consequently, you were selfish in this reso- 
 lution also. You preferred your own happiness, and 
 sought ostensibly to glorify God, but it was merely as a 
 means to secure your own ends. This was from no love 
 to the divine glory, but it was an experiment to gratify 
 your superior love to yourself 
 
 I. I perceive it; and, indeed, loving myse^ supremely, 
 how can I love God supremely, except in pretence ? 
 
 P. You cannot. The grand difiiculty in the way, is 
 your predominant desire for your own happiness, 
 which arises spontaneously whenever you attempt any 
 thing. If this could be removed, you might act differ- 
 ently. I suppose you desire to get rid of this selfish 
 preference ? 
 
 I. Certainly I do. 
 
 P. But this desire is itself selfish, because it contem- 
 
CHARACTER OF EXPERIENCES. 155 
 
 plates the promotion of your own happiness by means 
 of getting rid of the preference. 
 
 /. Yes; I perceive it is selfish. Pray, how can I 
 discard my desire? 
 
 P. You dedre to discard it? 
 
 I. Yes, very much indeed. 
 
 P. Because it stands in the way of your acting in a 
 proper manner to secure your future safety and peace? 
 ' /. Yes. 
 
 P. And, therefore, this last desire is equally as selfish 
 as the other. But you wish to get rid of this last 
 desire ? 
 
 /.Yes, I do 
 
 P. But it is for the same reason — namely, it stands 
 in the way of securing your selfish happiness; and con- 
 sequently, it is as selfish as either of the former. 
 
 L Truly it is so. 
 
 P. And every desire you might form to get rid of 
 your selfish desires, would be selfish for the same rea- 
 son; and if you could retreat to the millionth desire 
 in the backward train, that would be of the same char- 
 acter. And if you should look forward, and interpose 
 every thing imaginable as an object, still the promo- 
 tion of your own happiness would always be a more 
 ulterior end, and that would stamp you with selfishness 
 in every effort. Did I not say truly that, in your present 
 state of mind, every such effort would be selfish? 
 
 /. Yes. It is now as clear as the light, that I have 
 nothing but selfish desires to start with; and I fear 
 that every effort toward Christ will be selfish of course, 
 and that I must remain unholy in every endeavor. I 
 seem to have lost all recuperative power. 
 
156 CONVERSION. 
 
 P. And herein see the total moral depravity of your 
 heart. "0 Israel! thou hast destroyed thyself." To 
 urge you to immediate repentance would seem like 
 requiring one to make brick without straw, and I will 
 reserve all suggestions on that point. We are now pre- 
 pared to enter upon an investigation of the obstacles to 
 your progress, without a clear knowledge of which we 
 can make no advance with our subject. I have there- 
 fore to request your careful and candid attention to the 
 contents of the next two chapters; and have to urge 
 you not to pass them over, or in any way to antici- 
 pate the subjects out of the order in which I present 
 them, however strongly you may feel inclined to do so. 
 The reason is, that now your views are clear so far as 
 we have progressed; but if you should anticipate the 
 regular natural order of our subjects you will become 
 confused, will be unable to understand the true meaning 
 of much that may thereafter be presented, and may 
 bitterly regret the consequences. 
 
 /. Sir, you have my confidence; and in deference to 
 your opinions and wishes, as well as for my own en- 
 lightenment, I will follow this advice. 
 
 P. Let me request you now to retire to your closet, 
 and there under the eye of God to review the principles 
 of your past life, the unholy feelings you have indulged, 
 and the various infractions in your external conduct 
 against the precepts of the divine law. Seek the guid- 
 ance of the Holy Spirit into all truth ; and confess such 
 of your sins as rise to memory, with a determination to 
 forsake them, rather than with your usual petitions for 
 their pardon. Under the solemn impressions thus ob- 
 tained, we will resume the general subject. 
 
CHARACTER OF EXPERIENCES. 157 
 
 /. I will implicitly follow these suggestions. I feel 
 that I have no time to lose. 
 
 P. Beware of grieving the Holy Spirit by any inat- 
 tention, now that your mind is becoming more alive to 
 the subject. If you now waver in searching for the 
 whole truth, with the purpose of observing it to the 
 best of your ability, your day of grace may close. 
 "Reprobate silver shall men call them, because the 
 Lord hath rejected them." — Jer. 6 : 30. 
 
 I. I am determined to persevere, with the divine aid. 
 14 
 
CHAPTER VI. 
 
 OBSTACLES TO THE SINNER'S PROGRESS. 
 
 Pastor. It will be in vain for you to anticipate any 
 useful progress, until we have investigated the various 
 secret obstacles which lie in your path, of the injurious 
 nature of most of which you are unaware; for their 
 very familiarity conceals their evil character, and in- 
 'duces you to consider and to confide in them as proper 
 means. 
 
 Inquirer, It will be a satisfaction to prosecute such an 
 inquiry. 
 
 P. Since our last interview, have you resolved to 
 obey Christ, or to live to the glory of God ? 
 
 1. I have. Of course my desires to find the right 
 way to succeed have been strong, and I concluded to 
 lay aside selfishness, obey God, and live to his glory 
 hereafter. 
 
 P, Which, you trusted, might prove to be the right 
 way to please God and secure your future happiness? 
 
 /. Yes; I knew of no other way. 
 
 P. And that was a selfish way, and you remained 
 perfectly selfish in it. It was a mere experiment of 
 your selfish heart to succeed in its own purposes. You 
 did not, infact^ lay aside your selfishness, or obey God, or 
 live to his glory in a supreme love to it ; but you merely 
 endeavored to do so, under the influence of your pre- 
 
OBSTACLES TO PROGRESS. 159 
 
 dominant desires for your own happiness, and as a 
 means to effect that object ultimately; and consequently, 
 the hope that you had succeeded, as well as the pleas- 
 urable feelings resulting from the hope, were as selfish 
 as ever before. You did not, in reality, prefer God 
 and his glory to yourself; but you endeavored again 
 to subordinate him, his service, and glory, to your 
 own ends. 
 
 I. I perceive the selfishness of the whole proceeding; 
 and I thank you for developing it to me. It would 
 only have again deluded me, and might have destroyed 
 my soul ; for I am well aware that perseverance in self- 
 ish pursuits, under the influence of selfish desires, can 
 never lead to holy desires, or terminate in holy pursuits. 
 And yet, some instructors would have encouraged that 
 resolution, and would have urged me to perseverance 
 and hope. 
 
 P. Superficiality in religious instruction is the great 
 curse which afflicts the church. We are told that "he 
 that winneth souls must be wise" (Prov. 11:80); and 
 in order thereto, the workings of the human mind must 
 be well understood, together with the peculiar adapted- 
 ness of the various truths to its various states; and 
 there must be wisdom and tact in their application 
 (Matt. 10: 16), as well as a profound reliance on the 
 Holy Spirit to give them efficacy. 
 
 I. If religion is a reasonable requirement, and if the 
 service of God is so reasonable as the apostle alleges 
 (Kom. 12 : 1), then, truly, it becomes its teachers to in- 
 struct like reasonable men. To do so must require 
 much study, experience, and honesty of heart, and they 
 remain inexcusable for their deficiencies. 
 
160 CONVERSION. 
 
 P, Before we proceed, let me ask whether you 
 have become entirely convinced of your impenitency, 
 and that you must fall under the endless wrath of God 
 if you die in this state of mind ? 
 
 /. Yes ; I am perfectly convinced that I must be lost 
 without repentance, and that it will be just in God to 
 inflict upon me the penalty of that law which I have so 
 constantly violated. 
 
 P. Suppose one should offer you a large fortune, on 
 condition that you should count from one up to ten 
 thousand in the space of one minute ; would you try to 
 count it, with any expectation of success ? 
 
 /. Ko ; and therefore I should not try at all, however 
 much I might desire the fortune. 
 
 P. On the principle that it would be of no use to try? 
 
 /. Certainly. 
 
 P. But you might be induced, as a mere experiment, 
 to try and see how much you could count in that space 
 of time; and the experiment, uniting with the previous 
 convictions of your judgment as to the impossibility of 
 succeeding, would effectually arrest all further endeav- 
 ors. Keasonable people always abandon the pursuit of 
 any desired thing, when they become convinced, by 
 argument and experiment, that it is impossible to ac- 
 complish it; and they can lose nothing by desisting, 
 since they could gain nothing by persevering. But we 
 might argue and make trials with a lunatic ever so 
 much, and he might still persevere in his vain efforts 
 to count ten thousand in a minute, simply because 
 he was disordered in intellect and incapable of self- 
 control. 
 
 L I hope always to act like a reasonable being; and, 
 
OBSTACLES TO PROGRESS. , 161 
 
 you may be sure that whatever I may perceive to be 
 out of my reach and useless to pursue, shall be most 
 decidedly abandoned. 
 
 P. In resuming our main subject, I wish, among other 
 things, to develop various errors of opinion and practice 
 into which you have unconsciously fallen, and which 
 have always hindered your progress; to expose several 
 things which you have been attempting, but which you 
 are neither required to accomplish, nor are able to 
 effect, and the pursuit of which has perverted your 
 whole course hitherto; and in the end, to explain the 
 true meaning of the principle you have often heard 
 advanced, that "0/ ourselves we can do nothing," or, as 
 you would express it, nothing to make ourselves deserv- 
 ing of salvation. And this will lead us to notice what 
 the Holy Spirit will do. As an incident, the entire 
 selfishness of your heart and of your past efforts, will 
 be more fully elucidated. Of course my object in this 
 examination is not to show how you are to succeed in 
 your desired happiness; for an examination of the diffi- 
 culties in the way, is a different thing from showing how 
 to accomplish your purposes. From your inveterate 
 habit of looking upon every thing with that view, you 
 will probably commence with various plans, and will 
 regard the whole as intended to show you how to suc- 
 ceed ; but if you will test the various points candidly, 
 that impression will soon be removed. 
 
 I. I shall understand beforehand that it is not your 
 object to show me, at present, how to succeed in my 
 salvation. 
 
 P, And that you cannot succeed by the means we 
 shall examine, even if you try 
 14* 
 
162 CONVERSION. 
 
 I. I understand you fully. 
 
 P. In order to raise the various incidental points just 
 referred to, let me state a proposition for your practical 
 investigation. It is one on which any one can act, 
 whether he is a sinner or a Christian, but still without 
 any mere personal advantage. It has no bearing on 
 religion, as you have been accustomed to regard that 
 subject; but is an exposition of mental action on moral 
 principle, without the intervention of the affections. 
 
 /. Certainly, I should never expect to derive any 
 substantial benefit from such heartless morality as you 
 have now described. 
 
 P, The proposition is this : You or any other person, 
 whether Christian or sinner, can resolve to do, or to 
 refrain from doing, a thing relating to a mere moral 
 subject, where love is not excited, where no personal 
 benefit can accrue or be reasonably expected, and where 
 no injury will result or can be reasonably apprehended 
 from the resolution. 
 
 /. Please give me some illustrations of the point. 
 
 P. I will. But, in order clearly to understand my 
 proposition, j^-ou must let your own mind act upon the 
 illustrations; and I will therefore propose questions 
 upon them, which you will please answer aloud, as 
 before. 
 
 I. With much pleasure, for I like this practical mode ; 
 it gives one an experimental, and therefore a convincing 
 knowledge of the subject, at once. 
 
 P. And I have further to request that you will 
 refrain from trying to impress on your mind the truths 
 we may examine, and from trying to feel them, or to 
 get good out of them, as you have been heretofore 
 
OBSTACLES TO PROGRESS. 163 
 
 accustomed to do. That course will divert your atten- 
 tion from the thoughts themselves; you will lose your 
 time and labor, and I shall have presented them in vain. 
 
 /. But I always supposed that the way to get good 
 out of religious truths, was to try to feel them in my 
 heart. Do you object to the indulgence of feelings ? 
 
 P. Of course not, if they are of the right kind; in 
 which case, the more there are of them, the better it will 
 be. But ^ch feelings as you attempt to obtain in that 
 way, are not of that kind, and never can be made so; 
 for they are the expedients of the selfish heart, pro- 
 duced for an ulterior purpose. Let the truth produce 
 its own legitimate impressions under God, and such 
 genuine feelings will be far nearer right. 
 
 /. I will exercise my understanding only, and will not 
 try hereafter to feel what you say. I see that it would 
 be selfish and useless, as well as a hindrance to my 
 undivided attention to your suggestions and arguments. 
 
 P. My first illustration is this : Suppose a stranger is 
 walking before you, who happens to drop his. knife; 
 and as you advance, you pick it up, and I immediately 
 ask: What do you propose to do with that knife? 
 What would you answer ? 
 
 /. {aloud.) That I would give it to the stranger. 
 
 P. That would be a resolution. I ask you again: 
 Why do you resolve to give it to him? 
 
 L Because it evidently belongs to him. 
 
 P, That would be the reason of your resolution. 
 His right of property would make it right for you to 
 return the knife. Would you try to excite love in your 
 heart toward the stranger, in order to restore it? 
 
 I. No ; that would be foolish. 
 
164 CONVERSION. 
 
 P. Then you would resolve to restore the property 
 without exercising any love. Would you expect to 
 gain any personal benefit by returning it ? 
 
 /. None in the least ; there would be none to gain. 
 
 P. Then you would resolve without anticipating any 
 benefit. Would you fear any personal injury? 
 
 I. None whatever. 
 
 P. Then you would resolve without apprehending 
 any evil. In this case, therefore, where there was 
 nothing to hope for or to fear, and where love was not 
 produced, you could resolve to restore the property 
 simply under the impression of its being right to do so. 
 This would not make you a Christian, nor would it 
 teach you how to become one, so as to succeed in your 
 purposes. 
 
 I. I am not so foolish as to suppose that such an 
 unfeeling and ordinary act would show me that. 
 
 P. Being so common, it fails to raise- all the mental 
 questions I wish to reach. In order to which, let me 
 give another illustration to precisely the same point; 
 and you must become a party in it, giving audible 
 answers to my questions. I introduce the name of 
 God, not to excite your love, for it cannot in your 
 present selfish state of heart, but merely as a being who 
 has rights, just as that stranger had ; and not to teach 
 you how to go to Christ, or how to obtain holy feelings, 
 or how to accomplish, now or hereafter, any thing 
 required in the Scriptures, so as to succeed in your 
 purposes, as you will soon abundantly see. 
 
 Z If I cannot act from a right state of the heart, it 
 can do me no good, of course. "With the heart 
 man believeth unto righteousness." — Kom. 10 : 10. And 
 
OBSTACLES TO PKOGRESS. 166 
 
 Christ requires that "faith which works by ?ove." — 
 Gal. 5 : 6. Here I have always been deficient. 
 
 P. The Other illustration is this : God, having given 
 you life, and having upheld it to this time, has an 
 unquestionable right to recall it whenever he so wills. 
 However strong your desire to live may be, it would be 
 wrong in you to oppose God in recalling your life in 
 his own appointed time. 
 
 I. It would be wrong, no doubt; but you state an 
 apparently impossible case, for in what way can I op- 
 pose him? 
 
 P. I do not say that you can oppose him successfully; 
 but you can resist him in your will, as well as in the 
 use of forbidden means to preserve life. 
 
 I. True; and I ought not to do either knowingly, 
 since he has a perfect right to recall it. 
 
 P. He will certainly recall your life at some future 
 period; and for our present purposes we will suppose 
 that he intends to do so when you reach the good old 
 age of eighty years. Now, on this supposition, you 
 ought not to oppose him in demanding it at that 
 time. 
 
 /. I ought not; but I do not know that my resolution 
 will be observed, if formed. 
 
 P. You cannot tell, to be sure; but let us suppose 
 the resolution will be kept. 
 
 /. And I do not know that it will be of the right 
 kind. 
 
 P. You may certainly know that it will not be of 
 the kind you wish; for you are now selfish, and every 
 resolution you make must be done, if at all, as you now 
 are; that is, it must be formed with the selfish heart, 
 
166 CONVERSION. 
 
 and must therefore be itself selfish. But you will be 
 equally selfish if you do not resolve; and hence you 
 may as well resolve as decline. 
 
 I. True. I will answer your questions. 
 
 P. You ought not to oppose God in recalling your 
 life — say, when you reach the age of eighty years: Will 
 you oppose him? 
 
 /. {aloud.) No, I will not, on the supposition that I 
 can then observe my present resolution. 
 
 P. You perceive that no change of heart has occurred; 
 and that you have derived no personal benefit from this 
 resolution. 
 
 L I have not ; but I rather expect it, when I come 
 to understand you more perfectly. 
 
 P. In that you will find yourself mistaken ; for what- 
 ever you might accomplish otherwise, you cannot do it 
 by means of this illustration, as I will proceed to show 
 while elucidating the main principle in view — namely, 
 that you can resolve on a moral subject where love is 
 not exercised, and where there is nothing personal to 
 hope for, or to apprehend. It is clear that your old 
 religious habits are revived while acting on this illustra- 
 tion; and that you will not abandon them until you 
 become convinced, by experiment and argument, that 
 you can derive no more advantage by resolving upon 
 it, than you wQuld by resolving to restore his knife to 
 the stranger in the case supposed. There you saw that 
 morality was not piety. 
 
 /. I confess that I did anticipate some help from it. 
 
 P. Let us see if you can obtain it ; and you will 
 permit me to repeat the question as often as it shall 
 become necessary to test the action of your mind upon 
 
OBSTACLES TO PKOGRESS. 167 
 
 tlie point. I hope you will not become fatigued, if I 
 frequently reiterate it. 
 
 /. Certainly not ; you know best wliat to do. 
 
 P, Oil the supposition that God purposes to indulge 
 you in a long life, but to recall it at eighty years: Will 
 you oppose him in then recalling it? 
 
 /. {aloud.) No. 
 
 P. Notwithstanding all your wishes and ell'ort, you 
 have attained to no more love for God and his glory, 
 by this resolution, than you had before. 
 
 /. No, I have not. 
 
 P. And you never can in your present state, thoughr 
 you should repeat the resolution a million times. 
 One reason is this : your love of life is constitutional 
 and unconquerable ; and you cannot love any thing that 
 opposes it, because no one can love two such opposite 
 things at one and the same time. Thus you cannot 
 love to surrender your life, because you now love to 
 preserve it ; you could not love to surrender it to me^ or 
 love me for taking it from you, should you try as long 
 as li^ lasted. 
 
 /. Of course I could not, so long as I loved to retain 
 life, which must be always. 
 
 P, And on the same principle, for it matters not who 
 the destroyer is, you could not love to have God take 
 your life, or love him for recalling it. 
 
 /. I see now that I could not 
 
 P. Then why will you persist in trying to produce 
 so vain a thing? A reasonable person will abandon 
 what he sees he cannot accomplish ; but a lunatic would 
 as like as not persevere. It can do no harm to cease 
 trying to excite love to a holy God in your selfish 
 
168 CONVERSION. 
 
 heart, since to try will do no good. Wherefore, I request 
 that 3^ou will cease ; — if you do not, you will never be 
 able fully to understand my proposition. 
 
 I. I shall try no more to get love to God by means 
 of this resolution. On reflection, I perceive the attempt 
 would be foolish in opposition to my strong love of life. 
 
 P. But as you cannot get love to God, surely you 
 cannot expect to succeed without it ? 
 
 /. Certainly not. 
 . P. And you will not, as will be abundantly seen. 
 Will you oppose God in then recalling your life, seeing 
 that you ought not? 
 
 I. {aloud.) No, I will not. 
 
 P. You can perceive that you have acquired no 
 change, or other benefit by this resolution. But did 
 you not mean by it to determine that you ought not 
 to oppose him? 
 
 I. Yes, I resolved that I ought not. 
 
 P. But I did not ask you to resolve that you ought 
 not, but that you would not. You then merely assented 
 to the very palpable fact that you sJiould not oppose 
 him ; while I wanted something further, a determination 
 of the will that you would not do so. If your neighbor 
 was starving, and I should ask you whether you would 
 resolve to give him food, you would not merely reply 
 that you ought to do so; that would be taken for 
 granted by both of us; but your answer would be that 
 jou' would do it. So it is not necessary to resolve that 
 you ought not to oppose God in this respect; but the 
 question is, Will you refrain from doing what you admit 
 you ought not to do? Will you abstain from opposing 
 God in recalling your life? 
 
OBSTACLES TO PKOGRESS. 169 
 
 /. {aloud.) I will not oppose him. I understand the 
 point better now. I ought not to do it, and I will not. 
 
 P. I wish you to keep your mind from wandering 
 upon other subjects, and to confine your thoughts and 
 answers to this illustration for the present. 
 
 /. I will do so. 
 
 P, On the supposition that you will be able to 
 observe the resolution, will you oppose God in recalling 
 your life? 
 
 /. iahud.) No. 
 
 P. You have effected no change, nor have you ac- 
 quired any benefit whatever from this resolution; nor 
 will you if you repeat it for years. 
 
 /. I have no different feelings, nor any evidence of 
 any success. 
 
 P. But did you not merely acquiesce in his recalling 
 your life, because of the necessity of the case? You 
 knew that you could not prevent God, and concluded 
 that therefore you would not try? 
 
 /. Yes; I knew it would be of no use to oppose him. 
 
 P. It certainly would be in vain, for he is all power- 
 ful. While it is immaterial what your motives are, as 
 respects any success in your object, since you can never 
 learn how to secure your happiness by means of this 
 illustration, yet I want some afl&rmative and positive 
 action, rather than a reluctant acquiescence, in order to 
 exhibit the point which I have in view ; and the con- 
 sideration of your inability to prevent God, cannot 
 produce such action. Besides, so far as it influences 
 you, it becomes an immoral and unworthy motive ; for, 
 to say that you will not oppose God because you cannot 
 do it successfully, is only to show that you would do it 
 15 
 
170 CON V E li S I O X . 
 
 if you could succeed. But you ought not, even if you 
 could. If you had the power, in the case supposed, to 
 prevent the stranger from recovering his lost knife, it 
 would be disgraceful to use it; for might never confers 
 a right. Should some superior being, who was able to 
 do so, clothe you with power sufficient to prevent God 
 from recalling your life, the desire of life might tempt 
 you to hinder him; but, as he has lent it to you, and 
 preserves it for you, it would still be wrong to use the 
 power. It would be proper to employ it as against me, 
 for I have no claims over your life ; but, as against God, 
 it would be shaimefully improper. On the supposition 
 that you now actually possess such power, will you use 
 it to oppose G od in recalling your life ? 
 
 /. I will not, admitting that I could prevent him. It 
 would be wrong. 
 
 P. Although this is a proper conclusion in a moral 
 sense, it has not produced any change of heart, or ena- 
 bled you to secure your future safety and peace? 
 
 Z I am aware that it has not. 
 
 P. Let me repeat the question: Will you oppose God 
 in recalling your life? 
 
 J. {aloud.) No, I will not. 
 
 P. And you can perceive that no change or other 
 benefit has resulted from this last determination. 
 
 /. None at all. 
 
 P. But did you not, in answering, try to feel willing 
 to die, under the hope that you might become prepared 
 for death and future happiness by that means ? 
 
 /. Yes; I desired that evidence of a preparation, 
 and hoped to answer in a proper way. 
 
 P. But could you become perfectly willing to die, it 
 
OBSTACLES TO PROGRESS. 171 
 
 would be no valid evidence, in itself, that jour heart 
 was in a state of preparation for a lioly existence beyond 
 the grave. In fact, no one can 'be willing to die, in 
 itself considered ; for the desii^e of life is a constitu- 
 tional propensity which cannot be obliterated. The 
 sinner, under the temporary influence of overwhelming 
 cares, the wasting debility of sickness, intense bodily 
 suffering, or a hope of safety and ecstatic happiness 
 hereafter, may become more willing to be relieved, or to 
 enter upon such enjoyment, than to retain his life; but 
 such a state of mind is purely selfish, and constitutes no 
 preparation of heart for the scenes which await the saint 
 in eternity. There can be no preparation for them short 
 of a preference of God and his glory ; and whoever has 
 that is in a proper state, whether, under the circum- 
 stances, he is willing or reluctant to surrender life in 
 itself considered. You can perceive, therefore, that 
 could you actually become willing to die by means of 
 resolving on this illustration, it could not benefit you 
 in respect to your desired safety and happiness; and 
 that it will be folly to expect or seek for it. 
 
 /. I am convinced of the uselessness of trying to feel 
 willing to die, and will attempt it no more. 
 
 P. I ask again: Will you oppose God in recalling 
 your life? 
 
 /. {aloud) No. 
 
 P. You have acquired no change of heart by this 
 resolution ? 
 
 /. No, I have not. 
 
 P. Nor have you derived any worldly or temporal 
 benefit from it; nor would you, by observing it per- 
 fectly. 
 
172 CON VERSION. 
 
 /. None whatever. It never occurred to me to look 
 for worldly advantage from the resolution ; for as it has 
 not the least bearing on that subject, there is no such 
 good to be obtained from it 
 
 P. Will you oppose God in recalling your life? 
 
 Z {aloud.) No. 
 
 P. You have effected no change, as you can perceive. 
 Nor have you, as you expected, escaped from sin, so as 
 to please God and secure your safety and peace. 
 
 L I did hope to, but have not succeeded. 
 
 P. God has not given to his creatures the power to 
 determine how long they shall live ; and, so far as I am 
 aware, the Scriptures do not any where present such a 
 resolution as this for our adoption. I have taken it up 
 for the purposes that have been suggested. It would 
 answer most of them, to substitute Mohammed in place 
 of God as having such right over your life; and it would 
 have this advantage — namely, that the merely moral 
 aspect of the point would be so clear that you would 
 not in the least expect to escape sin, so as to please 
 God and secure your happiness by means of it; but I 
 will use no such supposition in respect to that im- 
 poster. Your own experiments abundantly prove that 
 no resolution on this illustration can benefit you in that 
 respect; while your sound judgment must satisfy you, 
 even without an experiment, that a heartless resolution, 
 as in the present case, must be unavailing. 
 
 /. I now clearly see that I cannot escape sin by it so 
 as to please God and secure my happiness; and I shall 
 not try hereafter. 
 
 P. Will you oppose God in recalling your life ? 
 
 /. {aloud.) No. 
 
OBSTACLES TO PROGRESS. 173 
 
 P. No change has been secured, as you can see ; but 
 did you not endeavor to form a strong resolution? 
 
 /. Yes. I wanted one, as a friend once expressed it, 
 as big as a mountain; one which would be adequate 
 to the occasion, and which I should be sure to keep. 
 
 P. Of course the resolution should be observed; but 
 the effort to make one deep and strong will no more in- 
 sure that, than if it was made in a natural way. Your 
 object was to get some benefit out of the effort; but 
 in this you must fail, even if you could be as profound 
 as you desire. Where the heart is not enlisted for the 
 glory of God, no such substitute will avail. I recom- 
 mend you to try it no more; for you will fail in your 
 object, and it will prevent your understanding the point 
 which I wish to make clear to your mind. 
 
 /. I shall not do any thing knowingly to hinder your 
 opening my understanding on that subject; and will 
 make no further efforts to form a profound resolution. 
 I will answer naturally, just as I did in the case of 
 returning the knife to the stranger. 
 
 P. That will be right, although it will effect no 
 personal benefit. I have now proved that you can- 
 not resolve on this illustration with love to God, or 
 learn by it how to love him hereafter, so as to succeed. 
 I have also proved that there is nothing personal to 
 gain, and therefore nothing to hope for, by resolving 
 upon it ; that you camiot become willing to die so as to 
 be prepared, nor can you escape from sin so as to 
 please God and secure your pardon, peace, and safety. 
 This substantiates two of my propositions — namely, 
 that on a moral subject any person can resolve to 
 do or not to do a thing, where love is not excited, and 
 15* 
 
174 CONVERSION. 
 
 where there is nothing to gain or hope for. I think 
 you must now be convinced that you cannot, by means 
 of this illustration, learn how to love God so as to 
 succeed; and that there is no personal benefit what- 
 ever to be acquired by means of any resolution you can 
 form upon it. 
 
 I. I am perfectly convinced ; and shall try no more to 
 resolve upon it with love ; and it is evident that I can 
 reasonably expect no good that I desire from it. 
 
 P. One fair experiment upon any point should be as 
 conclusive as a thousand, and will be so received by 
 every reasonable person. You will next observe, that 
 you hazard nothing by this resolution, because it can 
 place you in no greater danger than you are in already. 
 In the first place, to form it in a wrong or selfish man- 
 ner, can be no more displeasing to God, than any other 
 act where every thing you do is selfish. 
 
 /. Certainly God cannot be specially offended by such 
 an act. 
 
 P. Again: your life is already entirely within his 
 power. No resolution you can form will make him 
 destroy it any the sooner ; for he has already determined 
 our days (Job 14 : 5), and he is neither to be so dis- 
 pleased, or pleased, by any thing you can do, as to 
 change his purpose. You have nothing to fear, there- 
 fore, in respect to placing your life in his hands, or in 
 incurring any greater immediate or remote hazard. 
 
 I. I perceive it will make no difference whatever in 
 those respects. 
 
 P. Nor will you be punished any the sooner. You 
 probably feared that you might be punished immedi- 
 ately unless you formed the resolution right, and this, 
 
• OBSTACLES TO PROGRESS. 175 
 
 perhaps, made you hesitate; but, however it may be 
 formed, your day of retribution cannot be hastened. 
 God is not affected in this respect, as sinners seem to 
 suppose, by what they may please to do, or refuse to do. 
 
 /. I see that my punishment would be rendered no 
 more certain, or near, by resolving on the question. 
 
 P. Let us test the point whether you have any thing 
 to fear : Will you oppose God in recalling your life : 
 
 /. {aloud.) No. 
 
 P. Are you now any more in the power of God than 
 before? is your life or soul in any greater or more 
 immediate danger? 
 
 /. No. I am now convinced that I have nothing to 
 apprehend in forming the resolution. 
 
 P. You have nothing to fear ; and as I stated at first, 
 you cannot do it with love, and there is nothing to 
 hope for. Why then try to have love, or why expect 
 any thing, or why fear any injury from it? 
 
 /. I neither exp(?Ct nor fear any thing from it. I 
 understand the subject better now. 
 
 P. Will you oppose God in recalling your life? 
 
 I. (aloud.) No. 
 
 P. You have eifected no change, of course ; but did 
 you not endeavor to resolve sincerely, so as to become 
 willing not to oppose God? 
 
 /. Yes ; I did endeavor to be sincere in it. 
 
 P. I perceive you have introduced one of your old 
 religious habits into this. moral illustration, as I sup- 
 posed would be the case; and as this is one of the 
 hindrances which I proposed to explain, we will look at 
 the character of that habit for a few moments. When- 
 ever you have endeavored, in past years, to give your- 
 
176 CONVERSION. 
 
 self up to God, you have always tried to do it sincerely ; 
 and in order to be sincere, you have sought to produce 
 sorrow for sin, love to God, deeper anxieties for your 
 salvation, and the like, under the supposition that, if 
 you could give yourself up to him with a sufficient 
 degree of feeling, it would be done sincerely, and that 
 he would then, pardon and accept y ou ? 
 
 /. Yes. I have always tried to summon sincere 
 feelings ; for I could not otherwise be accepted. 
 
 P. A careless resolution can be of no avail of course ; 
 for it does not carry the mind with it. But even where 
 the mind has become most intensely interested, the 
 way you adopted has no tendency to produce a properly 
 sincere resolution. 
 
 /. Indeed I If the effort to be sincere in my feelings 
 is wrong, pray how am I ever to resolve sincerely? 
 
 P. Will you oblige me by carefully reading over my 
 last remarks, a few lines above ? 
 
 L Yes, to oblige you. ' 
 
 P. Then do so, before you proceed any further. * * 
 * * *^ When you consented to read those lines, was 
 you sincere in it? 
 
 I. Yes; I meant to do it. 
 
 P. But you did not make any effort to mean it ? You 
 did not try to be willing to read them ? You did not 
 seek to produce sorrow, or love, or anxiety, or any 
 other feeling, in order to be sincere in your consent 
 to read them? 
 
 /. No; that would have been absurd on such a 
 subject. I just consented without any effort. 
 
 P. And you became willing to read over my remarks? 
 
 /. Yes. 
 
OBSTACLES TO PROGRESS. 177 
 
 P, What evidence have you of being sincere ? 
 
 I. The evidence of consciousness that I meant it ; but 
 I had no excitement of feeling. Besides, I know I was 
 sincere because I actually read over those lines. 
 
 P. Your religious purposes did not any more require 
 such efforts after feeling, in order to be sincere, than 
 did this consent to read those lines. And such efforts 
 were as absurd in those cases, as they would have been 
 in this, besides being selfish and impracticable. 
 
 /. Will you please explain this? I always thought 
 sinners should anxiously try to feel love, sorrow, and 
 the like, in order to be sincere in their dedication. 
 
 P, To do so, is a futile effort on their part to act upon 
 mental principles for which nature has made no pro- 
 vision, but which selfish persons, and some Christians 
 in their ignorance, are always insisting upon. If you 
 had concluded to purchase some goods because you were 
 suited with the quality and price, you would ridicule the 
 merchant if he should refuse to sell them simply be- 
 cause he doubted your sincerity from seeing no exhibi- 
 tion of feeling on your part. You would tell him 
 that those motives for the purchase, rather than any 
 casual emotions which might or might not be excited 
 in the mind, were the best test of the sincerity of your 
 purpose. All your expedients to mean or feel what 
 you resolved upon, were selfish; for you acted under 
 the impulse of your selfish desires for safety and peace 
 in all of them, and your ultimate aim was to secure 
 your future happiness. 
 
 L That certainly was my object. 
 
 P. And you took a very unwise course to obtain it, 
 if you will allow me to say so, as I will show. Suppose 
 
178 CONVERSION. 
 
 you had my watch in your possession, and that you 
 desired exceedingly to retain and use it; but I come 
 and demand its return to me as a matter of right. 
 Instead of frankly consenting to restore it, you cast 
 about for some plan to make me willing to leave it in 
 your possession ; and you finally conclude that if you 
 can consent to return it with feelings of love, sorrow, 
 and the like, and if you can really mean it, you will suc- 
 ceed in making me favorably disposed to your retaining 
 the watch. Accordingly, when I ask you for it, you 
 begin a mental struggle after right feelings, and try to 
 mean it, as you drawl out a consent ; but when I reach 
 forth my hand to take it, you draw back and refuse, 
 allegiug that you had not consented sincerely, and that 
 you must try again, hoping to bring me over to your 
 designs? This would be rank selfishness, as well as 
 folly; and only upon my peremptority demanding the 
 watch, declaring that in no event should it be returned 
 to you, would you abandon such expedients, and consent, 
 though reluctantly, to restore it to me. And precisely 
 similar were your efforts to be sincere in giving yourself 
 to Grod ; you wanted at such times to consent with feel- 
 ings of sorrow for sin, love to God, and the like, in 
 order to render him favorable, so that you might get 
 safely across that gulf of perdition which intervened 
 between you and Christ. 
 
 /. I see it now perfectly. It was all selfish. 
 
 P. But, in addition, those efforts after right feelings 
 were totally impracticable ; for you were engaged in an 
 expedient to produce holy exercises out of an unholy 
 heart! — a thing which no one, not even God himself, 
 is able to accomplish. It is a moral contradiction, 
 
OBSTACLES TO rROGKESS. 179 
 
 and therefore a moral impossibility. "Who can bring 
 a clean thing out of an nnclean? Not one." — Job 14:4. 
 None but unholy feelings can be exercised by an 
 unholy heart. "An evil man, out of the evil treasure 
 of his heart, bringeth forth that which is evil." — Luke 
 6 : 45. God requires, therefore, a new heart, and not 
 a . remodeling of the old one with its selfish impulses 
 and exercises. — Ez. 18 : 31. 
 
 /. I am convinced of the uselessness of my efforts to 
 acquire sincere feehngs, or to mean things. 
 
 P. The sooner you abandon them, the better for you ; 
 for they have already made you so habitually selfish, 
 that it is doubtful whether you can break their chains. 
 "Can the Ethiopian change his skin, or the leopard his 
 spots? then may ye also do good [turn to a supreme 
 love to God in your heart, and live in a holy obedience 
 in your deportment] who are accustomed to do evil," 
 who are habituated to indulge the selfish heart, and to 
 live in disobedience to God. — Jer. 13 : 23. To abandon 
 them can never do you harm, since the pursuit of them 
 can never do you good, as I have had occasion to 
 remark before. 
 
 /. I will never again try in such ways to be sincere. 
 
 P. But further: Whenever you have thus tried to 
 give yourself to God sincerely, you expected, if suc- 
 cessful, to know it, by having some new and happy 
 feelings occur, or some sense of .pardon given to you, as 
 an evidence that you were accepted of God ? 
 
 /. Certainly ; I always expected such a change when- 
 ever I obtained feeling enough. 
 
 P. When you consented just now to read over those 
 lines, did you have any new feelings burst in upon you, 
 
180 CONVERSION. 
 
 as an evidence that you was sincere in the consent, 
 and that no injury would befall you ? 
 
 I. No ; it would have been absurd to look for them 
 in such a case. 
 
 P. But how do you know that you was sincere in 
 that consent? 
 
 L Because I was conscious of having made up my 
 mind to read the lines, and because I actually read 
 them, as I observed before. 
 
 P, And such is the rational evidence from conscious- 
 ness and action which we are to receive in the other 
 case also. In the first place, your endeavors after such 
 feelings as evidences of your acceptance were purely 
 selfish, and they retained you in selfishness. When 
 you made the attempt, and paused to see whether any 
 change had occurred, it was an undisguised plan to 
 ascertain whether you had got safely across that gulf 
 of perdition — whether you had succeeded in pleasing 
 God, and in securing your eternal safety and peace. 
 
 /. Yes; I perceive that I wanted them as evidences 
 of my own deliverance, rather than of the glory of God. 
 
 P. And the more anxiously you sought them, the 
 more habitually selfish you became. Consequently, 
 unless these plans are abandoned, the habit will be 
 your ruin. 
 
 /. I will never try it again. 
 
 P. Such mechanical efforts must necessarily be una- 
 vailing. But, in the next place, all the feelings which 
 you could so acquire would be selfish ; for, as the efforts 
 were those of the selfish heart, the feelings must have 
 the same character as their source. Accordingly, you 
 have discovered that all those which you obtained at the 
 
OBSTACLES TO PROGRESS. 181 
 
 time of your first hope, such as the relief, the satisfaction 
 at the thought of being in a hopeful way, the pleasure 
 of thinking that you were actually changed, the hope of 
 pardon and its pleasures, and the like, were all selfish 
 and spurious, and no valid evidences whatever of a 
 change of heart or of your acceptance with God. 
 
 L Yes ; I see they must be selfish still. 
 
 P. The Christian — he who prefers God and his glory 
 to all other things — will eventually have those spontane- 
 ous holy affections before described ; but these are far 
 different from those you sought. 
 
 L I perceive it; and shall beware of being again 
 deluded by them. But I supposed that God would 
 give them in answer to prayer. 
 
 P. We do not live in an age of miracles. Their object 
 having been accomplished, they have ceased ; and to 
 revive and make them common, would destroy the main 
 foundation on which the evidences of the inspiration of 
 divine revelation rests. Eevelation discloses what are 
 the valid evidences of regeneration, as we have seen. 
 Besides, should God give you, either suddenly or gradu- 
 ally, such evidences as you desire, he would become an 
 accomplice in your unholiness by aiding your selfish 
 projects ; which, as we have seen, would most effectually 
 destroy his own character and ruin him. But he will 
 never thus "disgrace the throne of his glory." — Jer. 14: 
 21. Consequently, your attributing to him, and as his 
 gift, those selfish feelings you cherished, was a gross 
 insult to God. 
 
 /. I cannot reasonably expect them from him, either 
 suddenly or gradually. 
 
 P. As all such efforts to be sincere, and to obtain 
 16 
 
182 CONVERSION. 
 
 feelings are so useless and selfish, abstain from them 
 hereafter; and when you resolve upon any thing, or 
 when you answer any of my questions, do it in a 
 natural way, just as you consented to read over those 
 lines, and without looking for evidences. This is the 
 only way in which the mind can act on such occasions ; 
 but you will not, even in this manner, secure your self- 
 ish happiness or learn by it how to succeed. Especially 
 in acting upon the moral illustration I have presented, 
 where you can derive no personal benefit under any 
 circumstances, avoid trying to mean what you say, try- 
 ing to be sincere or to arouse feelings, and looking for 
 a change or evidence — for all will be in vain 
 
 /. I am convinced of it, and will not try again 
 
 P. Permit me to put these points to a practical test 
 by repeating my question, and by your answering with- 
 out any effort to be sincere, or to secure an evidence: 
 Will you oppose God in recalling your life ? 
 
 /. {aloud.) No, I will not. 
 
 P. Did you try to mean it, or try to have sincere 
 feelings, or endeavor to obtain an evidence ? 
 
 /. I did not. 
 
 P. But you have effected no such change or other 
 benefit, even in this way, as I said. Still, never repeat 
 your former useless, selfish, and ruinous plans to be 
 sincere, or to secure an evidence of safety. 
 
 f. I never will. 
 
 P. Til us, it is shown that one can resolve on a moral 
 subject, where love is not excited, and where there is 
 nothing either to hope for or to fear. If I understand 
 you aright, you have now resolved not to oppose 
 God in recalling your life, but without being induced 
 
OBSTACLES TO PROGRESS. 
 
 Or r. 
 
 thereto by love, and without hoping for any benefit, and 
 without fearing any injury? 
 
 /. Yes. I have acquired no love to God, nor have I 
 been in any wise benefited or injured. It is singular 
 that I should have expected any advantage from such 
 a resolution. Even to the last, I hoped it would afford 
 some valuable information how to succeed hereafter. 
 
 P. And this, in defiance of both reason and experi- 
 ence ! "Well may you tremble at the strength of your 
 selfish habits, since they even pervert your reasonable 
 conclusions. It is evident that you still suppose that 
 this is some plan adopted to enable you to succeed in 
 your object, notwithstanding my declarations and the 
 abundant proofe to the contrary ; and this makes it 
 necessary to examine what you can and cannot do, on 
 religious subjects generally, which we will enter upon 
 in the next chapter. Let me request your patient 
 and deliberate attention while pursuing this important 
 subject. 
 
 /. You have my confidence. I will dispassionately 
 investigate every subject you may present; and will 
 take my position firmly upon each, as the truth shall 
 require. 
 
CHAPTER YIL 
 
 OBSTACLES TO THE SINNER'S PROGRESS. 
 
 Pastor. Let us now examine somewhat minutely the 
 feasibility of your efforts, in your present state of mind, 
 to succeed on subjects of a confessedly religious char- 
 acter. The inquiry will convince you that all will be 
 entirely selfish, and therefore unavailing; and you will 
 then be able more intelligently to appreciate the office 
 of the Holy Spirit. I propose, as before, to ask ques- 
 tions for your audible answers; I wish you to answer 
 without any efforts at sincerity or for evidences, meaning 
 what you say precisely as you would mean a resolution 
 on any ordinary subject. I hope you will remember 
 my suggestion, that one good argument, or one unsuc- 
 cessful experiment, is as valid and should be- as con- 
 vincing as ten thousand, and that by yielding to such 
 convictions you will save an unnecessary loss of time. 
 
 Inquirer. I will do as you advise. I perceive that 
 you understand my exercises and expedients far better 
 than I do myself; and I shall hereafter be governed by 
 your opinions in these respects. 
 
 P. And you may rest assured that your confidence 
 shall not be abused. In order to be thorough, it will be 
 necessary to repeat a question or two already proposed. 
 You will find that the predominant desire for your 
 own happiness will influence you in every answer; that 
 
OBSTACLES TO PliOGKESS. 185 
 
 every thing you attempt will be as an expedient or 
 means to accomplish such desire; and that, however 
 much you may labor to dismiss the idea, every thing, and 
 even such labors themselves, will be done with an ulti- 
 mate view to effect your own future safety and happiness. 
 
 /. If so, I shall be most profoundly selfish in them all. 
 
 P. Let us now test that fact. Will .you serve the 
 Lord hereafter? 
 
 I. {ahud.) I will endeavor to do so. 
 
 P. Why ? You acted from a desire to serve him, did 
 you not? 
 
 /. Yes ; I should like to, if I could do so in a proper 
 way. 
 
 P. And you desired to do so in order to please him, 
 and thereby secure your future safety and peace? 
 
 /. Yes, of course. I have no other predominant 
 desire than that for my own welfare. 
 
 P, And, consequently, you were selfish in^this resolu- 
 tion to serve him. It was a plan to accomplish your 
 selfish happiness. 
 
 /. I perceive that I was entirely selfish in it. 
 
 P. This desire, as we have seen, has become so 
 habitual, and is so endeared to your heart, that it rises 
 and influences your actions in spite of every effort to 
 the contrary, whenever those subjects are presented 
 which involve your eternal welfare. Should you per- 
 severe for an hour, the same desire would be excited, 
 and would influence you each time; and should you 
 persevere for a day, a week, a month, a year, and all 
 the years of your life, it would be excited on each 
 occasion ; with this difference only, that on every repeti- 
 tion it would become more habitual and decisive, if 
 16* 
 
186 ' coNVEKbivi:,. 
 
 possible, and thus insure absolute ruin. Tiie path of 
 safety, therefore, is far from encouraging such desires, 
 or from relying upon any resolutions or other efforts 
 produced under them. If you are wise, you will 
 renounce all confidence in them, and will cease making- 
 any further experiments to succeed. 
 
 /. I perceive that, having only such desires to influ- 
 ence me, every resolution of obedience must be formed 
 under them ; and every effort to avoid the desire being 
 selfish, the resolution must be unavailing. I do not 
 need an hundred experiments to convince me of this; 
 nor that the oftener I repeat the resolution, the more 
 habitual my selfishness will become ; nor that I cannot 
 succeed hereafter in that which is impossible now, since 
 hereafter the difiiculties must be increased rather than 
 diminished. I will make no more endeavors to succeed 
 by such means. 
 
 P. Correctly said; and I repeat again that you can 
 lose nothing by such a determination, since you could 
 gain nothing by persevering. Still, God remains enti- 
 tled to your holy service even though you have placed 
 yourself in so helpless a position; and he will never 
 surrender his claim. 
 
 /. I admit it. 
 
 P. Treat every other selfish expedient in the same 
 manner, and you will speedily arrive at a correct knowl- 
 edge of the whole subject. 
 
 /. Of course I shall not, knowingly, waste my efforts 
 upon the repetition of any act, which it is before seen 
 must be selfish. 
 
 P. Our natural sympathies always indicate that we 
 should endeavor to promote the best good of society, 
 
OBSTACLES TO PKOGllESS. 187 
 
 of our country, and of the world at large: Will you 
 endeavor to do so? 
 
 /. {aloud.) Yes ; if it could be done in a proper way. 
 
 P. That is, in a way to please God, secure his pardon- 
 ing favor, and thereby your own future happiness ? 
 
 /. Yes; such was my desire. 
 
 P. And consequently, you were entirely selfish in it, 
 for the reasons before given. However strong your 
 sympathies, they belong to one's natural character, and 
 your's are under the domination of your selfish desires ; 
 that is, you indulge your benevolence solely in order 
 to gratify yourself; whereas, God requires a holy moral 
 character, and the subserviency of those sympathies to 
 his glory ultimately. 
 
 /. You are right. I never before so distinctly per- 
 ceived the utter selfishness of those ostensibly benevo- 
 lent feelings and practices of patriotism, philanthropy, 
 and the like, on which so many rear their invalid hopes 
 of their own future happiness. I shall try no more 
 to succeed by such means, for I see that to repeat such 
 resolutions is merely to strengthen my selfish influences. 
 
 P. Well said; but you are, notwithstanding your 
 morally helpless position, bound by the command of 
 God to love your neighbor, and to do unto others as 
 you would that they should properly do unto you. 
 
 I. I admit it ; but still it could not be made availing 
 with God. 
 
 P. Will you now yield yourself up to God without 
 question, that his sovereign will may control you and 
 your destiny? 
 
 /. {aloud.) Yes. 
 
 P. Because you desire and hope that he may become 
 
188 CONVEKSIO.X. 
 
 reconciled and favorably disposed, whereby you may 
 escape his wrath and secure future peace ? 
 
 /. Yes, such was my desire and object; I cannot 
 help it. 
 
 P. And evidently it was selfish ; for you sought, not 
 the authority and sovereignty of Grod, but your own 
 ends by means of them. The expectation or view with 
 which we do a thing, forms the controlling reason of the 
 act; so that when that fails, the act is rescinded of 
 course. Thus, your selfish view in this ostensible act 
 of submission having failed of being accomplished, the 
 resolution is revoked with it ; and you are now no more 
 submissive to the divine sovereignty than before. 
 
 I. That is true. I fear my offended judge, and can- 
 not avoid such desires. But I see it will be impossible 
 to succeed by such means, and I will attempt it no more. 
 
 P. It would be in vain, were you to persevere all 
 your days ; but God still retains, and will insist upon 
 his sovereign rights over you. Your inability, arising 
 from your own voluntary, free, and habitual selfishness, 
 does not release you from your obligations to him. 
 
 I. Kot at all. I have myself only to blame. 
 
 P. Will you confide in Jesus Christ and his atone- 
 ment ? 
 
 /. {aloud.) Most joyfully. 
 
 P. No doubt; for it would be a great pleasure to 
 secure the happiness you have in view, by that means. 
 But in the first place, your confidence is selfish because 
 your own safety and happiness is the ultimate object 
 which you desire to accomplish by him. And in the 
 next place, were he to aid you in this, he would, as 
 we have seen, become your accomplice in sin. 
 
OBSTACLES TO PROGRESS. 189 
 
 I. I am convinced that I cannot, in my present state, 
 succeed by means of a confidence in Christ. I have 
 often wondered that the most irreligious men should 
 express as strong a hope in Christ's pardoning mercy 
 as the most devoted Christians. I was once inex- 
 pressibly pained on hearing of two naval officers who 
 had shot one another in a duel, and lay stretched out 
 on the field, express a belief, that through the pardon- 
 ing mercy of Christ, they should soon meet each other 
 in heaven I But I could not, before, so clearly discern 
 the horribly depraved character of the selfish principle 
 that could so unhesitatingly, audaciously, and confi- 
 dently, subordinate Christ to its own purposes, and his 
 atonement to such unholiness. 
 
 P. Making Christ a minister of sin, seems to be the 
 current religion of the unregenerate portion of Christen- 
 dom; with what ill success, eternity will painfully 
 disclose. A consciousness of unrepented sin, will almost 
 as effectually, for the time being, confound and dispel 
 the true believer's hope in Christ, as though he had 
 never indulged one. But you are aware that pardon 
 is fi'cely tendered to us upon condition of repentance 
 for sin: Will you now, in heart and in life, turn away 
 from all sin? 
 
 I. {aloud.) Yes, so far as I can. 
 
 P. Under the desire and hope of thereby securing 
 the pardon and your own future happiness? 
 
 I. Yes ; it was with such a view, of course. 
 
 P. But that is perfectly selfish, and is not the repent- 
 ance which God requires. It does not proceed from a 
 love to God and his glory which would make you 
 abhor iniquity as such ; but it is the repentance of the 
 
190 CONVERSION. 
 
 world, which we are told "worketh death;" it springs 
 from the desire to secure your own ends by its means. 
 To repeat the effort will be in vain, and can only 
 increase your difficulties. 
 
 I. I see you are right. I shall try to succeed by this 
 means no more. 
 
 P. You could not succeed, if you should try. Let 
 me here repeat a former question: Will you hereafter 
 live to the promotion of the glory of God, in the supreme 
 love of it? 
 
 /. {aloud.) Yes ; I should like to do so, and will en- 
 deavor to glorify him. 
 
 P. Because you desire and hope to please him and 
 secure your happiness, if it is done in the manner you 
 contemplate ? 
 
 /. Yes; such was my wish and expectation. 
 
 P. And you remain as selfish in the attempt, as you 
 were before. It was a plan to secure your own ends by 
 means of God and his glory, you preferring those ends 
 as before. This is living unto yourself, and not unto 
 God. After having so often and vainly repeated this 
 experiment, it would seem that you must be convinced 
 of its uselessness. 
 
 /. I am; and will attempt no more to succeed by 
 means of it. 
 
 P. But still the right of God in that respect, remains. 
 Will you try to find the right way to serve the Lord ? 
 
 I. That is the very thing I am constantly attempting. 
 
 P. And you are as constantly selfish in it, because 
 you desire to find it in order to secure your selfish 
 ends ; that is, as the proper or feasible way, if that were 
 possible, to secure your own future happiness; and such 
 
OBSTACLES TO PROGRESS. 191 
 
 desire influences you in spite of yourself, you having no 
 power by which to expel or overcome it. If you will 
 consider the point calmly and judiciously, it will be 
 evident that every attempt to do any duty in the right 
 way, as you call it, can be conducive to nothing but 
 selfishness. You started originally to find the sup- 
 posed right way; your' efforts retained you in its bonds; 
 and you have ever since labored for the same thing, 
 and are still in its chains; and it follows that every 
 future attempt must produce the same result. 
 
 /. It looks strange that it should be so; but the fact 
 is too evident to be doubted. I will try no more to find 
 the right way to succeed in my desires. Nothing but 
 some wrong way seems left to me. 
 
 P. And a wrong way can never enable you to suc- 
 ceed. Let us test this point further: Will you try to 
 forget yourself and overlook your own happiness, and 
 serve the Lord for the sake of his glory? 
 
 L (aloud.) Yes ; I have tried that repeatedly. 
 
 P. Under the thought that it might prove the right 
 way to succeed? 
 
 /. Yes ; such was my hope, of course. 
 
 P. But that was purely selfish. It was a pretended 
 effort to abandon selfishness, as a means and with a 
 more ultimate view to secure your selfish ends! Be- 
 sides, you cannot forget and overlook your selfish hap- 
 piness by trying to; for the very effort retains it in 
 your thoughts, and makes it influence your desires 
 and consequent actions. You never have succeeded 
 in forgetting any thing or any subject, by trying to 
 forget it 
 
 /, That is true. It wiU be in vain to try to forget 
 
192 CONVERSION. 
 
 myself, or to overlook my selfish object; and 1 shall not 
 again attempt to succeed by it. 
 
 P. If you should happen to forget yourself so far as 
 to have no distinct thought of your happiness at the 
 time, it would not enable you to succeed ; for, amongst 
 other reasons, the desire would remain and would in- 
 sensibly influence all your actions, under the force of 
 habit. Thus, when you have been actively engaged in 
 business, and your attention has been so engrossed in 
 your occupations as to have lost all thought of yourself, 
 you have still been selfish in every act; because your 
 desires controlled you by the power of habit, and were 
 even more unchecked through the abstraction of your 
 attention to those immediate occupations. 
 
 /. I see clearly that, while my motive influences 
 remain selfish, to forget myself will be of no avail. 
 
 P, Please to answer my question quickly, and with- 
 out any forethought : Will you take the Lord's side ? 
 
 I. {aloud.) Yes. 
 
 P. Because you wished to see whether a rapid reso- 
 lution would avail you in your object? But you can 
 perceive that you remain as selfish as before; and that 
 it is of no use to repeat the experiment of an instanta- 
 neous, or unreflecting resolution. 
 
 I. I see it, and will try no more. 
 
 P. Will you endeavor to serve the Lord from a right 
 motive ? 
 
 I. {aloud.) Yes; if I can. 
 
 P. Because you think that it would certainly be the 
 proper way to succeed in your wishes, and hence you 
 desire to have it? 
 
 /. I confess such was my idea. How can I help it, 
 
OBSTACLES TO PBOGRESS. 193 
 
 since my selfish desires arise spontaneously, and will 
 control my thoughts and actions, do what I may? 
 
 P. My very object, at present, is to prove that you 
 cannot help yourself in this respect. As your present 
 effort after right motives is selfish, so will every future 
 one be in the prosecution of your purpose; for the same 
 desires will necessarily influence you. Why, then, try 
 to have right motives? 
 
 I. I see that it will be of no use, I am so perfectly 
 selfish; and I will try no more to succeed by this 
 means. 
 
 P. Should you cultivate your present incHnations 
 or disposition, it would be merely a perpetuation of 
 their selfishness. 
 
 /. Certainly it would ; and I shall not attempt it 
 
 P. Should you try to change them, or to acquire a 
 new disposition, it would necessarily be done with a 
 view to your own future peace and safety; and every 
 such effort would be selfish and vain. 
 
 /. I perceive it would, and shall not try. I am com- 
 pletely discouraged. 
 
 P. To recur a moment to some points which we 
 examined in connection with the illustration respecting 
 your life; — if you endeavor to give yourself to God 
 sincerely^ it will be selfish. Please try once more the 
 experiment of producing and acting from sincere feel- 
 ings: Will you now give yourself to God sincerely? 
 
 /. {aloud.) Yes. 
 
 P. And you can perceive that your dedication was no 
 
 more sincere than before; and that you was selfish in 
 
 the experiment, for your object was -to find the right 
 
 way to accomplish your future safety and peace. Why 
 
 17 
 
194 CONVKKSION. 
 
 attempt any more to obtain such sincere feelings, since 
 you must be convinced it will be in vain ? 
 
 I. I am satisfied, and shall make the- effort no more. 
 
 P. If you try to mean what you resolve upon, it will 
 be equally selfish and vain. Try the experiment : Will 
 you now, meaningly, give yourself to Christ? 
 
 /. {aloud.) Yes. 
 
 P. And you can see that the effort to mean it is as 
 vain as that to acquire sincere feelings ; and that it is as 
 selfish also,, being a mere plan to resolve right for your 
 own purposes. Why, then, persevere? Failure must 
 ever attend the effort. 
 
 /. I will make no further efforts to succeed by trying 
 to mean things. 
 
 P. And if you look for evidences of your acceptance 
 and success, it will be also selfish and without effect. 
 You might set about creating some feelings, and might 
 hypocritically, because deceitfully, pretend that they 
 were the gift of God to prosper your selfish and unholy 
 desires ; but that, you are too prudent and honest to do. 
 No holy emotions can spring from such an expedient, as 
 you can see by trying the experiment: Will you give 
 yourself now to God, so as to obtain some change or 
 evidence of acceptance ? 
 
 I. {aloud.) Yes ; so far as I am able. 
 
 P. Which is not at all. You can perceive that no 
 change has ensued; and there could be none, because 
 the endeavor was selfish, your own safety being ulti- 
 mately in view. Why endeavor to secure evidences of 
 a hope, in future? 
 
 I. I see it will be to no purpose, and I will try it no 
 more. 
 
OBSTACLES TO PIlOGBESS. 195. 
 
 P. Will you try to act conscientiously, and obey 
 Christ? 
 
 /. (aloud.) Yes, I will. 
 
 P. Because you wish, by that means, to take the 
 right way to be accepted and rendered safe and happy 
 for ever? 
 
 /. Yes ; such was my desire, of course. 
 
 P. And by acting under it you was of course selfish ; 
 and every renewed effort to succeed by acting from 
 your conscience must be equally vain. 
 
 /. I perceive that it must, and I shall repeat the effort 
 no more. 
 
 P. Will you act in view of holy happiness, and serve 
 the Lord? By which is meant, that happiness which 
 flows from a supreme love to the glory of God, and 
 from a supreme desire for the exercise of his Sovereign 
 authority over his creatures. 
 
 /. (aloud.) Yes. 
 
 P. Because you hope, if successful, to secure your 
 own safety and happiness ultimately ? 
 
 /. Certainly; I desire to do so, of course. 
 
 P. And, consequently, you were selfish in the effort. 
 You cannot understand what holy happiness is until 
 you experience it; and you cannot experience it until 
 you love God and his glory as the ultimate object of 
 your choice. While you love your own safety and hap- 
 piness ultimately, you cannot so love God; and, con- 
 sequently, as every effort is under the promptings of 
 your superior love to yourself, holy happiness cannot 
 be pursued for its own sake, but solely and exclusively 
 as a means to your own ends; which is no pursuit of 
 
196 ' CONVERSION. 
 
 it in any sense. In your present state, therefore, holy 
 happiness cannot be truly your motive or object. 
 
 /. I see it perfectly. It is clear that the desires of 
 the unconverted heart can take no gratification in the 
 objects of one that is converted, and of course can never 
 terminate on holy happiness; and that any appearance 
 of it must be deceptive. It will, in my present state, 
 be vain and delusive to endeavor to act in view of it, 
 and I shall do so no more. 
 
 P. If you seek to obtain present relief by means of 
 serving Christ, it will be selfish ; for you will desire the 
 relief for your own benefit now and ultimately. 
 
 /. Certainly; and I see it will be in vain to try it. 
 
 P. It is your duty to search the Scriptures (John 5 : 
 89), and to pray, "lifting up holy hands" (1 Tim. 2:8); 
 and from these duties God will not release you. But 
 you are well aware that the Bible is always perused by 
 you for the purpose of acquiring information how to 
 accomplish your own safety and happiness; and that 
 your prayers are all for pardon and for things which 
 you deem essential to your present and eternal interests. 
 Consequently, you are not heard by God ; for " he that 
 turneth away his ear from hearing the law, even his 
 prayer shall be abomination." — Prov. 28 : 9. The reason, 
 as given by James, is because such wish to use the things 
 desired upon their own pleasure, rather than to promote 
 the glory of God. — Jas. 4:8. And hence, all the prom- 
 ises to hear and ansv/er prayer are directed to believers 
 exclusively, who alone will use the gifts for the divine 
 glory. In this view, as well as from your uniform expe- 
 rience of their unacceptableness to God, you can place no 
 reliance upon these duties for success in your projects. 
 
OBSTACLES TO PROGRESS. 197 
 
 /. None whatever. 
 
 P. Should you endeavor to exercise sorrow for sin, 
 love to God, love to Christians, or any other feelings 
 of the regenerate heart, they would be excited merely 
 by a view of your danger, or of favors received or de- 
 sired, or of the friendly dispositions of Christians, or 
 of those other personal causes I have before fully de- 
 scribed. They would be the unholy emotions of the 
 selfish heart, called out fojr its own purposes; and would 
 partake of the moral character which belongs to their 
 source. 
 
 /. It will be in vain to resort to such means. 
 
 P. If, on the other hand, you should try the experi- 
 ment of abstaining from the cultivation of any feelings, 
 and of refraining from all efforts to change or banish 
 your desires, and of ceasing to seek after right motives 
 and objects, and of trying to discover the right way to 
 succeed — none of these plans would aid your purpose, 
 for each would be purely selfish. Such abstinence would 
 itself form a negative kind of means, by the observance 
 of which you would hope to gratify your selfish desires 
 for your own ends ultimately. 
 
 I. I perceive it would be selfish, and of no avail. 
 But we are commanded (Jer. 29 : 13) to seek the Lord; 
 and we are told that we shaU find him, "when we shall 
 search for him with all our heart." 
 
 P. True ; but you are seeking not him^ but yourself ; 
 you are not searching for him with a holy hearty but 
 you are searching after your own future safety and 
 pleasure by means of him and his ordinances, with all 
 your selfish heart. You have perverted both the com- 
 mand and the promise. To seek for God implies the 
 17* 
 
198 OONVERSION. 
 
 possession of a new heart; for the old one always pursues 
 its own ends. Like Israel of old, "you return, but not 
 to the Most High." — Hos. 7 : 16. There are various 
 other passages which are to be correctly explained on 
 the same principle; for, as pardon is offered the sinner 
 only upon true repentance, so these present encourage- 
 ment solely upon the condition of his truly seeking 
 God with a right heart. An example may be found in 
 Heb. 11 : 6: "He that comet Ji to Ood [not to his own 
 safety and peace ultimately by means of him, as you 
 are now doing] must believe that he is, and he is a 
 rewarder of them that diligently seek Am," seek his 
 honor and glory as the object of their supreme love. 
 He cannot, in any sense, become the rewarder of those 
 who seek themselves; and their believing that he will 
 reward their diligence in it, under the mistake that they 
 are seeking God, will not only be an insult to him, but 
 will retain them in selfishness, and bring a deserved 
 punishment on their own heads. 
 
 /. I see my error. I have heretofore regarded dili- 
 gent seeking as the chief thing, and have bestowed no 
 thought upon the ultimate object which I have pur- 
 sued or its moral character. Selfishness had so blinded 
 my eyes to the truth, that I doubt whether I should have 
 detected this fatal delusion, but for your explanations. 
 And yet, although I am now more enlightened, when I 
 attempt to go to God rather than to subserve my own 
 ends, I find that every effort remains selfish and im- 
 practicable. 
 
 P. Suppose you try to go to God partly from a 
 desire to secure your own pardon and peace, and partly 
 from a desire to glorify him? 
 
OBSTACLES TO PROGRESS. 199 
 
 J. I have tried that, in order to have something to 
 catch hold upon. 
 
 P. But it is impossible for you to succeed by such an 
 expedient. It will prove a mere repetition of your 
 original effort to serve God from a desire to secure your 
 own happiness, and from a desire to glorify him as the 
 proper way to succeed in that object. All your desires 
 are for yourself and your own interests ; and you cannot 
 at your mere will originate any for God and his glory. 
 On regeneration, the heart spontaneously puts forth holy 
 desires for God. They are supreme, and often exist 
 independent of any active desires for self; while the 
 latter, when excited, will fix upon his glory as their 
 chief good. Hence the two may, and do, exist together 
 in perfect moral harmony; but obviously it cannot be 
 so where, as at present, the desires exist as a preference 
 for yourself 
 
 /. I perceive that you are right; and I shall be care- 
 ful not to be deceived again by such an expedient. 
 
 P. Suppose that, in your present state of heart, you 
 should take the course adopted by many, and resort 
 to the revealed means of grace in order to succeed in 
 your purpose. Suppose you should endeavor to culti- 
 vate all the right feelings possible, and form all the 
 apparently requisite purposes ; and after a season should 
 receive baptism, unless you have been baptized before, 
 should unite with the church of Christ, partake of the 
 communion, and observe all known duties with a 
 peculiar strictness; so that your own hopes of safety 
 and peace should be strong, your enjoyments great, and 
 your reputation for piety unsurpassed. The predisposi- 
 tion to your own happiness ultimately would underlie 
 
200 CONVERSION. 
 
 the whole, and would make you selfish in every par- 
 ticular. The false charity of those believers who Chris- 
 tianize every fellow-professor whose exterior conduct is 
 correct, and whose intellectual belief is orthodox, could 
 not relieve you from the censure of him who looks at 
 the heart. "The sacrifice [and by implication, all the 
 religious services] of the wicked is abomination; how 
 much more when he bringeth it with a wicked mrndP — 
 Prov. 21 : 27. And perseverance would only strengthen 
 the bonds of selfishness ; for, as the whole process would 
 be in pursuance of such original selfish predisposition, 
 it would tend to cultivate and perpetuate it. Those 
 means of grace are, as the term clearly im23orts, designed 
 to aid the heart already regenerated, in its progress in 
 holiness and in glorifying God. 
 
 /. In my extremity, I have often contemplated pre- 
 cisely that course, but I see that it would have been of 
 no avail; and if I had entered upon it, a new heart 
 would have been just as necessary, and perhaps more 
 difficult of attainment. I can now readily understand 
 how baptized selfishness should become the monster- 
 parent of spiritual pride, exclusiveness, intolerance, and 
 worldliness; "having the form of Godliness, but denying 
 the power thereof," because destitute of the new heart 
 which gives to a profession all its vitality. 
 
 P. And you, together with the unconverted reader, 
 have doubtless commenced this conversation, or are 
 perusing this book, with the same predisposition to your 
 own ultimate safety and happiness, and to discover, by 
 means of its instructions, how to succeed in it. As a 
 consequence, every resolution you form, and every step 
 you may hereafter take under it, will be selfish. 
 
OBSTACLES TO PROGRESS. 201 
 
 /. I perceive it must be so of course ; for, as my self- 
 ish desires prompt me in every thing else, they will in 
 this. What is to be done ? 
 
 P. Persevere in acquiring information, and in aban- 
 doning every useless expedient; or you may be for 
 ever lost. " Take fast hold of instruction ; let her not 
 go ; keep her, for she is thy life." — Prov. 4 : 13. To 
 relapse into inattention, will be to grieve the Spirit of 
 truth. To go on, is the path of wisdom and duty. 
 
 1. Of course I shall steadily attend to and follow your 
 advice; I am determined to act upon it, whether it 
 makes against me or not, for that cannot affect its truth 
 or propriety. 
 
 P. Honestly said. Can you devise any other means 
 of succeeding? 
 
 L I do not think of any, at present. 
 
 P. Were it possible to devise a multitude, you would 
 be selfish in entering upon every one of them, for your 
 selfish desires must influence you of course. Could you 
 now stand with angels in the immediate presence of 
 God, your very first effort would be to propitiate him 
 in order to bring him over to your wishes, lest he should 
 visit you with deserved punishment. 
 
 /. Such is, even now, the spontaneous impulse of my 
 heart. I am perfectly satisfied that, whatever the means, 
 I should, at the present time, be selfish in the use of 
 them. Even my reliance upon the prayers of others is 
 a selfish end ; and it can therefore do me no good. 
 
 P. We have now tested your ability in every vari- 
 ety of form; and the result is clear that in your own 
 strength you can accomplish nothing whatever to secure 
 your own safety and happiness. The love of your own 
 
202 CONVERSION. 
 
 welfare has acquired sucli an habitual predominancy, it 
 has so enslaved you to its own purposes, that you have 
 lost every recuperative power; and this must continue 
 irrecoverable while you are under its domination. 
 
 /. I perceive that I cannot at present help myself; 
 and I have myself only to blame. Had I began earlier 
 to seek the Lord, it might have been better for me ; but, 
 alas! regrets are unavailing to retrieve the evils of the 
 past. Could I extricate myself, nothing should hinder ; 
 no worldly sacrifice or temporal injury that could possi- 
 bly be endured should prevent my escape. 
 
 P. The vanities of the world can have no weight 
 under such circumstances. But truth requires me to 
 state that you are not only incompetent to succeed at 
 'present^ but that you can never succeed hereafter by your 
 own unassisted efforts. The reason is, that every effort, 
 even to the moment of your death, will be prompted 
 by the same selfish desires, and must, consequently, be 
 equally as selfish as all that have preceded. Instead of 
 releasing, every repetition will only confirm you in self- 
 ish action by the power of a more determined habit; 
 just as one who has lost his balance, and with it his 
 self-recovering power, while rapidly descendiDg a steep 
 declivity, must, as he proceeds, be inevitably precipi- 
 tated to the bottom. If you should recommence your 
 efforts noiv^ they would be selfish; if you should per- 
 severe in them all the day, they would continue to be 
 selfish, as your experience has fully proved ; and if you 
 should persist day after day as long as you had life, 
 they would increase in selfishness, with no door of 
 escape. What have you to urge against this fact? 
 
 L Nothing. I can foresee that as every successive act 
 
OBSTACLES TO PROGRESS. 203 
 
 must partake of the character of the preceding desire, 
 and as such desire cannot be changed, all mj efforts 
 must be selfish. Truly, of myself I can do nothing 
 now or hereafter to make myself good, so as to succeed. 
 My hope is solely in the mercy and power of the Holy 
 Spirit. 
 
 P. None but one entirely desperate could hope, under 
 such appalling prospects, to succeed hereafter by his 
 own unassisted strength. 
 
 /. I do not expect to, of myself. I had hoped to be 
 able, by reading, meditation, prayer and other means, 
 to produce a gradual change for the better in my feel- 
 ings. I have supposed that a correction of my views 
 by a proper enlightenment in the Scriptural doctrines 
 and duties, might result in a change of heart. 
 
 P. That is far from a necessary result. Satan and 
 his angels have the most enlightened views of truth, and 
 a perfect intellectual - faith in it ; while their hearts 
 remain unchanged, and are becoming more perverse, 
 more hardened, and more profoundly diabolical. It 
 would seem that your own experience for so many years, 
 would be enough to destroy such expectations ; for your 
 views of truth are much clearer now than when you was 
 first under conviction of sin, and your devotion to the 
 use of means has been very decided, at intervals, for a 
 course of years, and yet you have not acquired a holy 
 heart. On the contrary, your anxieties are more pro- 
 foundly selfish than before, and your feelings have been 
 kept alive only to your own welfare, and to the persons 
 and things which you judged might promote it ; and as 
 respects any love to the holiness, justice, and glory of 
 God, your heart has every hour grown more hardened, 
 
204 CONVERSION. 
 
 until it has become as insensible as a nether mill-stone 
 to such affections. 
 
 I. This is all too true. 
 
 P. Were there no other reasons for the continued 
 unholiness of Satan and his angels, the principle we 
 have before examined — namely, their being under actual 
 punishment at the hands of God — will ever keep alive 
 their selfishness, by a kind of instinctive desire for their 
 own relief; this will necessarily remain predominant, 
 will exclude love to their punisher, and will increase the 
 intensity of their opposition and malignity evermore. 
 You, thank God, are not under actual punishment; and 
 the mere contemplation of it as future and deserved, 
 does not necessarily hinder your loving God, since there 
 is no present infliction to call forth uncontrollably your 
 propensity to happiness. But in place of this, selfish 
 habit has conquered and holds you in its chains by the 
 aid of the governing predisposition to your own wel- 
 fare; so that your change of intellectual views proves of 
 no avail. One who is predisposed to the acquisition of 
 wealth, cannot be moved by any motives which tend to 
 reduce him to voluntary poverty, however enlightened 
 he may become (Matt. 19 : 22) ; but he might be induced 
 to accept of poverty, under the influence of motives 
 to wealth, if he judged that such poverty would finally 
 conduce to wealth. In like manner, as you are so 
 predisposed to your own selfish happiness, your heart 
 is insensible to those motives which tend to a stronger 
 predisposition for the glory of God; but, if you judged 
 that your own happiness might be finally secured by 
 such a disposition, that consideration might incline, as 
 indeed it has always induced you to strive for it; but 
 
OBSTACLES TO PROGRESS. 205 
 
 the attainment of it has eluded your efforts, and you 
 have found a counterfeit instead. And thus, under such 
 habits, it must always be. Cultivate your views and 
 opinions as you may, your selfish heart will always 
 pervert them, and will lead you to embrace a counter- 
 feit Christianity ; which, however pleasant here, will end 
 in disappointment hereafter. "Except a man be born 
 again, he cannot see the kingdom of God." — John 3 : 3. 
 
 /. What a profound necessity there exists for that 
 apparently arbitrary requirement! 
 
 I. At the hour of death the same influences will exist, 
 though in a far more powerful degree, if that were pos- 
 sible, caused by the perceived near approach of the 
 judgment and perdition. As you cannot succeed by 
 any intermediate expedients, so you cannot prevail then ; 
 and the result is, that so far as respects your happiness, 
 you can be no better prepared to die then, than you 
 are this moment. 
 
 /. Yes; I can do nothing then which I cannot effect 
 now; and I see that I cannot, do what I will in the 
 mean time, become so prepared to die. Alas! I have 
 fondly imagined that it would be an easy thing to offer 
 up the prayer of the penitent publican and so get ready 
 for the summons, when death should come upon me. 
 But here again my deceitful inclinations have perverted 
 my judgment and instilled groundless hopes. 
 
 P. Of yourself, therefore, you can do nothing now or 
 hereafter to prepare for death, so as to secure the hap- 
 piness you so ardently desire. 
 
 /, I see it perfectly. It is of no use to expect it, and 
 I shall try no more. 
 
 P. But beware of the whisperings of Satan, which 
 18 
 
206 CONVERSION. 
 
 would tempt you to retreat and so involve yourself in 
 the protracted misery of that "certain fearful looking 
 for of judgment, and fiery indignation which shall 
 devour the adversaries." He is your greatest enemy, 
 and his suggestions, if followed, will inevitably lead to 
 ruin. "Resist the devil, and he will flee from you." 
 Like the starving lepers at the gate of Jerusalem, if you 
 remain where you are, you must die ; if you falter or go 
 back, you must surely die; the only course left is to 
 go forward. "If the Syrians save us alive," said they, 
 "we shall live ; and if they kill us, we shall but die." 
 
 /. Having put my hand to the plough, God being ray 
 helper I shall go forward. While retaining my senses, 
 I cannot deliberately turn against the truth unto perdi- 
 tion. Will you please proceed? 
 
 P. A moment's reflection will convince you that the 
 Holy Spirit ought not to do that which both the Father 
 and Christ refuse — namely, to become an accomplice in 
 your wickedness; and that he ought not to counteract 
 their known purposes. 
 
 /. I am not so foolish or wicked as to expect he will. 
 
 P. And yet you seem to have overlooked the fact 
 that he would do both, should he gratify your wishes. 
 The pursuit of your own happiness, as we have fre- 
 quently seen, is the cause of all your sins of heart and 
 of life. Should the Spirit in any way whatever aid you 
 in securing this, should he operate upon you, either 
 directly or indirectly, or assist you in the use of any 
 motives or means, so as to enable you to succeed, he 
 would make you the conqueror in this strife with God, 
 and w^ould cause the divine glory to give way to your 
 selfish interests. He would irretrievably debase and 
 
OBSTACLES TO PKOGBESS. 207 
 
 ruin himself for your sake ! I ask, whether, as a rea- 
 sonable being, you can longer hope for assistance in 
 your plans from the perfectly pure, living Spirit ? 
 
 /. No. I have not before taken this matter-of-fact 
 view, and am ashamed of the insult of looking for his 
 aid in such purposes. Still I can get no other. 
 
 P. My friend, truth impels me to declare further, that 
 were there any possible means left by which you might 
 succeed, the Holy Spirit would himself block up your 
 path I He will never use either holy or unholy means, 
 nor will he suffer you to use them successfully, to pro- 
 mote your purposes. How can you hope for his aid ? 
 
 /. I neither deserve nor expect it. I have been 
 confiding somewhat in your aid also ; but I see that no 
 instructor can truly guide me where there is no path, 
 and where, if there was, God himself would righteously 
 interpose and prevent me. I have done with that trust, 
 for "vain is the help of man." 
 
 P. Keview your actual position. As regards secur- 
 ing your future happiness, you are utterly helpless in 
 respect to any thing you can do now or hereafter; for 
 you jnove in a circle, as it were, and invariably return 
 to the starting-point of self; and you cannot break loose 
 from it so as to succeed, for you have no self recovering 
 power. However it may be with others, your own con- 
 sciousness declares that ygu have begun the work of 
 heart-reform too late, if your purposes could ever be 
 accomplished. You can have no valid dependence, as 
 we have seen, on the prayers of Christians; they can 
 never aid your projects. And God will not help you; 
 but he, an unconquerable enemy, has set himself against 
 you. "The wicked is snared in the work of his own 
 
208 CONVEESION. 
 
 hands" {Fs. 9:16)] and an incensed sovereign holds 
 your chains. If you will take a restrospect of your 
 life, and note the profound unholiness of your heart, 
 the repeated violations of the laws of God which it 
 has produced, and your unsuspended attempts to turn 
 him to your own purposes, you must become sensible 
 that he is right in his disapprobation and abhorrence 
 of you; and, under such convictions, you will justify 
 his purposes of vengeance, however reluctant you may 
 be to become the subject of it. "In the hand of the 
 Lord there is a cup, and the wine is red; but the dregs 
 thereof, all the wicked of the earth shall wring them out 
 and drink them."~Ps. 75 : 8. 
 
 /. I am entirely convinced on these points. 
 
 P. You have, substantially, been endeavoring to exer- 
 cise the pardoning power, and have signally failed. God 
 reigns; and he has- declared that "he will have mercy 
 on whom he [not the creature] will have mercy, and 
 whom he will he hardeneth." — Eom. 9 : 18. It is as 
 necessary for him to punish the incorrigible sinner as it 
 is to sustain his authority and government, and for the 
 same reasons. Hear what he declares respecting your 
 selfish desires and hopes: "The expectation of the 
 wicked shall perish." — Prov. 10 : 28. Hear what he 
 affirms respecting your expedients and efforts: "The 
 eyes of the wicked shall fail, [fail to discover the means 
 of safety,] and they shall not escape [their doom] ; and 
 their hope shall be [shall expire] as the giving up of 
 the ghost."— Job 11 : 20. 
 
 /. I have always had a presentiment of being des- 
 tined to perdiliQn; and it is now verified. Once, after 
 wandering for hours in a forest, I sat down bewil- 
 
OBSTACLES TO PROGRESS. 209 
 
 dered, thinking, " now I feel lost;" and I now feel the 
 same. 
 
 P. As respects your own happiness, you are so in- 
 deed; and as there is none other which you can enjoy, 
 you are doubly lost. Indeed, the eternal happiness you 
 have been pursuing exists only in your own fancy; 
 it is an ideal ignis-fatuus^ which has beguiled you into 
 the morasses of sin and error. In eternity, nothing has 
 been provided by a wise and holy Creator, adapted to 
 gratify your selfish desires; and hence you could never 
 find your happiness there. On the contrary, every thing 
 there, whether in heaven or in hell, is adapted to disap- 
 point them — in heaven, the blazing holiness and dread 
 majesty of God, and in hell unbridled selfishness — so that 
 nothing but misery can result to you. Thus has God 
 made provision for the penalty of the law; which is, 
 substantially, the everlasting wounding of the sinner's 
 selfish desires, and the destruction of his selfish hap- 
 piness. It must sink into that grave where is darkness 
 for ever! 
 
 I. At last, I perceive the truth of all I feared I There 
 is no happiness in eternity for me, a wretched sinner! 
 
 P. How useless, then, have been your endeavors to 
 secure it? And how exceedingly absurd will be any 
 future devices? 
 
 L I shall make no more. I am like one walled up 
 above and around, unable to move any way; and 
 having already lost every thing I pursued, I can afford 
 to risk all things by ceasing my struggles. I have 
 abundance of feeling now; but, alas! of what avail can 
 it be, since it is all selfish? 
 18* 
 
210 CONVERSION. 
 
 Pastor. Let us now return for a few moments to the 
 establishment of the points for which we have used the 
 illustration respecting the right of God to recall your 
 life at his holy pleasure. I beg, my friend, that you 
 will not, under any anxiety which you may now experi- 
 ence, turn to any succeeding chapter before we have 
 finished with that illustration. If you, incautiously, 
 should do so, it will do you no good, but an injury; 
 your mind will become confused ; you will be unable to 
 understand, in their true bearing, the things hereafter 
 presented; and you may hereafter bitterly curse that 
 unbridled selfishness which led you to disregard my 
 friendly caution. But if you will take your ground 
 decidedly on that illustration in the first instance, this 
 confusion will be avoided. 
 
 Inquirer. I shall curb my anxiety, and observe your 
 advice. I feel utterly incompetent to move a step, or 
 mark out any course ; and shall incur no worse hazards 
 by following my deceitful, heart. Wherever you lead, 
 I will follow. 
 
 P. The proposition was, that you, or any other per- 
 son, could determine to da, or not to do some act, 
 where love was not excited, and where there was 
 nothing to hope or fear. In proof, we took the illus- 
 tration that God, having given you life, had a right to 
 recall it at his will, and that he should not be opposed 
 by you therein. We saw that, in resolving not to 
 oppose him in recalling life, you could not act with 
 love; that you could not become prepared to die; that 
 you could derive from it no worldly benefit ; that you 
 could not so escape sin, or do any other act, as to please 
 
OBSTACLES TO PROGRESS. 211 
 
 God ; and that there was, consequently, nothing to hope 
 for. We also saw that it would not* offend God any 
 the more; that you are already so completely within 
 his power, that your life would be in no greater danger, 
 but that you would live as long as in any other case ; 
 that you would be punished none the sooner ; and that, 
 consequently, there was nothing to fear on forming that 
 resolution. But you still expected to derive from it 
 some knowledge how to succeed; and hence you did 
 not clearly apprehend the very plain idea which I had 
 presented for examination. Of course you cannot now 
 indulge any such expectation ; for if it is impossible to 
 succeed by avowedly religious means, or indeed at all, 
 surely that moral illustration cannot inform you. 
 
 /. I do not expect to learn by it how to succeed here- 
 after, and shall not try. I am already somewhat con- 
 fused, and can see no use in returning to that illustration. 
 
 P. You are confased, not in respect to your helpless 
 position, but how to make progress in your plans and 
 purposes; a confusion for which there is no remedy. 
 You must permit me to judge of the further degree of 
 light which you can derive respecting your selfish state 
 by means of this illustration. 
 
 /. I yield to your judgment, and will reexamine it 
 with you. 
 
 P. I shall propose my questions anew for your audible 
 answers ; and I do hope that we shall not be delayed by 
 any further plans or expedients to resolve in some right 
 way, since there is no right way for your purposes. 
 
 /. It is indifferent to me how I resolve; as I shall 
 neither gain nor lose by it, I may as well resolve wrong 
 as right. 
 
212 CONVERSION. 
 
 P. Let us test that fact again. God has a right to 
 recall your life, and you ought not to oppose him: 
 Will you oppose him in it? 
 
 L (aloud.) No. 
 
 P. And you have gained or lost nothing, and have 
 no more love than before. But did you not cast about 
 in your mind to find the proper way to resolve? 
 
 I. I confess I did unconsciously ; but I will do so no 
 more. Whether I resolve right or wrong, I will not 
 oppose God, so far as my mind is concerned, and so far 
 as I can execute the determination. 
 
 P, Will you oppose him in recalling your life ? 
 
 I. (aloud.) No. 
 
 P. Did you make any efforts to be sincere in this 
 resolution, or to mean it, or to feel it, or to get an evi- 
 dence, or to do it in any other supposed right way? 
 
 /. I did not. It would have been too absurd with 
 the light I now possess on the subject. 
 
 P, But it has done you no good to abandon these 
 experiments, however sensible it is to do so; for your 
 purpose cannot be accomplished in any way, as you 
 well know. But did not the thought that you could 
 not prevent God from taking your life, recur to your 
 mind, and lead you to acquiesce to my proposition not 
 to oppose him? 
 
 /. I confess it did. 
 
 P. So far as respects your plans and prospects of 
 success, it is perfectly immaterial what your motives 
 are, or whether you have any; for could you even secure 
 holy motives, (which you cannot,) God would not confer 
 your happiness' on you ; so that, I trust, you will seek 
 no longer after motives. But in order to understand 
 
OBSTACLES TO PROGRESS. 213 
 
 the point we have immediately in view, you must take 
 some affirmative action, as I said when on this subject 
 before. We then saw that the idea that you could not 
 prevent him was an immoral consideration. 
 
 1. Yes; and an uselessly immoral one. 
 
 P. Then lay it aside, as you woidd dismiss any other 
 objectionable thing. If you had made up your mind to 
 go to a certain place with a view to purchase some goods, 
 and also to have a quarrel with another, you could 
 readily abandon the idea of the quarrel on being con- 
 vinced of its impropriety, and could go there exclu- 
 sively for the reason of making the purchase. This 
 very ordinary course of action would not involve a 
 change of heart. In like manner you can dismiss the 
 idea of not resisting God because you cannot prevent 
 his recalling your life, on becoming convinced of its 
 immorality; but it will involve no change or other 
 personal benefit. 
 
 I. I see that it can be dismissed if I will. 
 
 P. I take it for granted that there is no one in the 
 circle of your acquaintance whom you would wilfully 
 wrong; and that, if you had injured any, it would be a 
 satisfaction to redress it at once. And, surely, you 
 should not needlessly wrong God, even in principle. 
 
 /. Certainly not. 
 
 P. Suppose some venerable friend should present you 
 with an immense fortune, requesting only, in return, 
 that you should treat him right ; your satisfaction would 
 be great, and your gratitude might know no bounds for 
 a season. Suppose, further, that one should suggest to 
 you the plan of making more money by defrauding and 
 injuring this friend ; and you should decline, because 
 
214 CONVERSION. 
 
 you doubted your ability to defraud him ! How shame- 
 ful would be such a reason ! You would despise your- 
 self for harboring the thought! Indeed, you would 
 never entertain the idea, but would despise the tempter, 
 and refuse to wrong that friend, even though you had 
 the power to do it. 
 
 /. I should not hesitate a moment. 
 
 P, And God has kindly given you life and preserved 
 it hitherto ; a boon which you value far above all worldly 
 wealth. And will you treat him worse than you would 
 a fellow-being? Will you say, I cannot prevent his 
 recalling what is his own, and so will not try? Be 
 ingenuous, my friend, although it will not avail your 
 objects; take your ground not to oppose him in respect 
 to your life, whether you can prevent him or not. 
 
 /. I will not oppose him, at any rate. 
 
 P. Suppose, as before, that some superior being had 
 actually invested you with power sufficient to prevent 
 God. The natural love of life might tempt you to exert 
 it against him ; but you would not be justified in using 
 it. It would be a high-handed infringement of his 
 rights, and an unmitigated wrong against him, and the 
 wish should not be yielded to. In common propriety, 
 supposing you now to possess such power, you wiU not 
 use it to resist God? 
 
 /. {aloud.) No ; I will not. 
 
 P. It would also be an act of the basest ingratitude 
 to use such power against him; which, although a self- 
 ish consideration in your mind, can make you no* worse 
 than you are, for there are grades even of selfishness. 
 He has hitherto preserved the life which he originally 
 gave ; and he has guarded it for you among a thousand 
 
OBSTACLES TO PROGRESS. 216 
 
 dangers which have threatened it. It is reserved for 
 the viper to wound the hand that feeds it ; but not for 
 an ingenuous mind so to treat a benefactor. Will you 
 oppose him in taking it, even if you had the power ? 
 
 /. {aloud.) No; I will not. 
 
 P, But your natural love of life would tempt yoii to 
 use such power sufficiently to protect it, without wish- 
 ing to injure God; and to use it at all, would defeat 
 him on that point. Your success would infringe on his 
 omnipotence, destroy the foundations of his government, 
 and plunge him and the universe into ruin. In good 
 morals, the iniquity of the principle is the same when 
 merely entertained, as when actually enforced. Ought 
 you thus to ruin God for the sake of your forfeited life, 
 by preventing his recalling it ? 
 
 I. (aloud.) No ; and I will not resist him, come what 
 may. 
 
 P. You have made no progress in securing your 
 selfish plans or objects; but there is an obvious pro- 
 priety in your taking this position. I understand, then, 
 that on the supposition that you now possess the power 
 to prevent God, you will not oppose him in recalling 
 your life in his own time, since it would be wrong, basely 
 ungrateful, and ruinous to him to use it? 
 
 I. I will not, even if I could prevent him; it would 
 be wrong. 
 
 P. When I repeat my question, you will observe that 
 I do not ask whether you are now willing not to oppose 
 him, for I know that you are not; nor do I ask whether 
 you will now become willing, for it is mere nonsense for 
 you to endeavor to feel willing. But my question is, 
 that unwilling as you may be to die, will you consent 
 
 OF THV 
 
 UNIVEHSI 
 
216 CONVERSION. 
 
 yes or no, so far as the mind is concerned, not to oppose 
 God ? I refer simply to a resolution of the will, which 
 you are aware is also on the side of selfishness, and not 
 to any change in your willingness or unwillingness, or 
 in your desires or inclinations. 
 
 /. Then my consent must be the coldest of all pos- 
 sible acts, and therefore the most useless. 
 
 P. Yes; and that is all I propose to have you do. 
 You have been mistaken in supposing that I intended 
 some hearty resolution, as you would express it. Once 
 for all, you must understand that you can resolve on 
 this subject only with an unwilling mind as respects 
 yielding up your life; and, therefore, without any will- 
 ingness in favor of God's recalHng it. If there was any 
 thing to be gained, that might make you willing to 
 consent to let God recall it, but there is nothing; and 
 if you understand the matter correctly, you will rather 
 be unwilling. 
 
 I. I see no reason to be make me willing to let him 
 recall my life ; there is no benefit to result from it. 
 
 P. I can make this perfectly clear by an illustration. 
 Suppose you are bound to spend this day in important 
 business for me ; and suppose you now receive an invi- 
 tation to meet some dear friends, and spend the day 
 with them. Your desires to accept it become very- 
 strong, and you apply to me to release you from your 
 engagement ; but I refuse, and insist upon your transact- 
 ing my business immediately. Now, you could resolve 
 to stay and do that business, but it would be a very 
 unwilling resolution; and the more you thought of 
 your friends the more disappointed you would feel, and 
 the more unwilling you would become to stay here. 
 
OBSTACLES TO PKOGRESS. 217 
 
 L Yes ; I see I could determine to stay. But there 
 would be no virtue whatever in such a constrained act. 
 
 P. I have not said that it would be virtuous; but 
 only that you could do it. And yet that is all you 
 can do upon the illustration before us. You are un- 
 willing to die, and unwilling to let God or any one 
 else take your life ; and all you can do is merely to 
 determine you will not oppose him, unwilling as you 
 may be. It will show you, however, that you cannot 
 by means of it become a Christian, or get a pardon, or 
 any evidences, or in any way please God, so as to succeed. 
 
 /. And I have been foolishly trying all the time to 
 feel a willingness I 
 
 P. Test it once again, and answer without trying to 
 be sincere, or to feel willing, or to mean it, or to have 
 evidences, or to have right motives or objects, or any 
 thing else. Unwilling as you are to die, will you oppose 
 God in recalling your life in his own appointed time ? 
 
 /. {ahud.) No ; I will not. 
 
 jP. And you are no more willing, or in a more hope- 
 ful position in any respect, than before. And if you 
 resolved at all, it must have been unwillingly as respects 
 your life. 
 
 /. I understand you now ; and I shall make no more 
 efforts to feel willing, or for any thing else. 
 
 P. Then we can soon bring this matter to a close. 
 And that we may fully understand one another, and 
 that you may be satisfied beyond all doubt that you 
 cannot succeed in securing any such change, evidence, 
 or other benefit that you desire, I wish to propose the 
 question in two directly opposite aspects. There are 
 only two ways in which your mind can possibly act 
 19 
 
218 COXVEKSIOX. 
 
 upon it; both of which we will try, and then drop the 
 subject. The first is that which you have supposed 
 •to be the right ivay in which to succeed — namely, by 
 means of eftbrts to resolve sincerely, or in some pecu- 
 liar way. The second is that which we have seen to 
 be the wrong one to effect any such good — namely, to 
 resolve just as it happens, without any effort for a 
 motive or other experiment, just as you consented to 
 read over those lines. You then merely made up 
 your mind to read them, without any anxiety or plan 
 of any kind. 
 
 /. If that is all you mean, I could have done it long 
 ago. But I was so possessed with the notion of making 
 myself acceptable, that I really could not understand 
 you before. But of what possible use can it be to 
 resolve at all? I can do npthing now, or hereafter, to 
 be prepared to die, and shall not attempt it. I can in 
 no way secure my desired happiness, for it is not to be 
 had; and I shall no longer pursue a mere fancy. I 
 cannot help myself, nor will God help me; so that it 
 seems quite unnecessary to press your question. 
 
 P. You are right as respects any success you can 
 derive from the resolution ; but still, you can test the 
 correctness of my proposition by acting upon it. As 
 you are entirely selfish, and as whatever you do with 
 your present views must be with the selfish heart, every 
 resolution on this subject may be set down as certain to 
 be selfish ; and if you will take this "fact for granted, 
 you will understand me forthwith. 
 
 /. I know that every resolution I form will be selfish, 
 as certainly as I make one. 
 
 P. Then try it in' the first or supposed right way. 
 
OBSTACLES TO PROGRESS. 219 
 
 Suppose God intended to recall your life in twenty 
 minutes ; then not only your life, but your future hap- 
 piness also, must be for ever destroyed; but notwith- 
 standing it would be wrong to oppose God in it. Now, 
 try to resolve sincerely, willingly, or in any way you 
 can think of as right : Will you oppose him in recalling 
 your life? 
 
 /. (aloud.) No. 
 
 P. Have you acquired any new feelings, or are you 
 any more willing, or do you mean it in any more ac- 
 ceptable manner than before ? 
 
 /. No ; nor did I expect to. 
 
 P. Then you are not disappointed. Now, take the 
 second way I proposed, that which we have seen to be 
 the wrong one as respects your success; and answer 
 at once just as it happens, whether willing or unwilling, 
 or right or wrong; for in no case will you receive such 
 feelings as you have desired. Though God should 
 recall your life in twenty minutes, still you will not 
 oppose him in it ? 
 
 /. {aloud.) No ; I will not oppose him. 
 
 P. You have gained nothing, as you can perceive. 
 But you seemed to hesitate, as though you were placing 
 your life in some greater danger than it is in already ; 
 which cannot be the case, as you well know. Please 
 answer at once, without any hesitation : You will not 
 oppose God in recalling it, at any rate ? 
 
 /. No. 
 
 P. It would be wrong to do so, and you will not 
 oppose him, so far as a mere resolution goes ? 
 
 L No, I will not. 
 
 P. In forming this final resolution, as we will call it 
 
220 CONVERSION. 
 
 for the sake of a more ready reference, what did you 
 think about, or what did you try to effect? 
 
 L I thought of nothing whatever but your question. 
 I just conchided not to oppose him, and made no effort 
 of any kind. I did not try to effect any thing, for I 
 knew it would be a failure. 
 
 P. What consideration induced you to determine you 
 would not oppose God? 
 
 /. I had no motive, that I am aware of. I merely 
 thought I would not. I summoned a resolution under 
 ,an impulse, as it seemed. 
 
 P. Do you mean the impulse of your desire to please 
 him? 
 
 /. No ; I had no thought of pleasing him. 
 
 P. You say that you thought of nothing, except that 
 you would not oppose him. In order to get at the fact 
 more clearly, permit me to inquire in particular whether, 
 in forming this final resolution, you expected to learn 
 how to love God, or to obtain sincere feelings, or find 
 some other way to please him ? 
 
 I. I did not ; for I thought nothing about them. 
 
 P. Did you not then hope to be prepared when you 
 came to die ? 
 
 /. No. I supposed I might die in twenty minutes, 
 and I knew I could not be prepared. 
 
 P. Did you then try to resolve in a right way, or to 
 have a right motive, or a right object? 
 
 /. No ; I thought nothing about them. It would 
 have been of no use. 
 
 P. Did you try to forget yourself, or to overlook 
 your own happiness, so as not to be selfish in forming 
 that final resolution? 
 
OBSTACLES TO TROGRESS. 221 
 
 L No. 
 
 P. Did you then think of yourself? 
 
 /. No. 
 
 P. It would have done no good if you had. Did you 
 then rely on Christ or on the Holy Spirit for help ? 
 
 /. I thought nothing about aid from either. 
 
 P. Did you have any plan for the fature? 
 
 /. None at all. 
 
 P. Did you then fear any injury from resolving? 
 
 /. No; I neither expected to gain any thing, nor 
 feared any injury. 
 
 P. And you have neither succeeded in your plans, 
 nor placed yourself in greater danger by it. You knew 
 that you ought not to oppose God ? 
 
 /. Yes ; and I just concluded I would not. 
 
 P. God is a holy, just, and good being ; every thing 
 he does and every thing he requires is right, however 
 it may affect our personal interests. He has a perfect 
 right to dispose of our lives as he sees fit ; and it is 
 this fact that makes it so grossly wrong to oppose him 
 in respect to it. As it is so wrong, you ought not to 
 oppose him, and must not. 
 
 I. And I will not. 
 
 P. Does this fact alone seem at present sufficient to 
 induce you to resolve not to oppose God? 
 
 I. It is enough of itself. It is wrong to oppose him, 
 and I will not. 
 
 P. Even though he should take it immediately? 
 
 /. Yes; even though I am not prepared. 
 
 P. But, in forming that final resolution, did you not 
 consider that you could not prevent God from taking 
 your life, and so would not try? ' 
 19^ 
 
222 CON VET; SI ox. 
 
 I. I always knew I could not hinder him. 
 
 P. But you might know it and yet not have it influ- 
 ence your determination. Thus, in view of some neces- 
 sary business to be done, you might resolve to visit the 
 metropolis. You would know that, if you did go, you 
 would also probably see multitudes of people there. 
 But this fact would not be your motive ; if your business 
 called, that would move you to go, whether many people 
 were to be seen or not; and if that did not call, you 
 would decline going. In like manner, you was aware 
 that you ought not to oppose God in recalling your 
 life, and you also knew that you could not prevent 
 him ; but did that fact come in to influence you, or did 
 you resolve that you would not do it, since you ought 
 not, whether you could hinder him or not? 
 
 I. I understand it better. I did not think whether 
 I could prevent him or not. I felt an impulse that I 
 ought not and must not, and concluded I would not. 
 
 P. So that, even if you now had the power, you 
 would not act so wrongly, basely, and ruinously toward 
 God, as to oppose Mm in it.^ 
 
 I. I would not. It is my intention not to do it in 
 any event. 
 
 P. Do you mean it in the same sense that you meant 
 to read over those lines, after you had concluded to do 
 so at my request ? 
 
 I. Yes; but I can hardly consider it a resolution, 
 at least such an one as I ought to have formed. It is 
 not such a cordial one as I have desired to make. 
 
 P. But still your mind is made up, in an ordinary 
 sense ? 
 
 /. Certainly. 
 
O M S T X C L E S TO V H O G R K S S . 223 
 
 P. God has a right to recall your life whenever he 
 will, whether you are prepared or not. In this affirma- 
 tive view, do you now consent to let him recall it at 
 his pleasure ? 
 
 I. (aloud.) Yes; it is his right, and he may recall it 
 when he chooses. 
 
 P. Even now, if he so wills? 
 
 /. Yes; even now. 
 
 P. Under the thought that you may be prepared ? 
 
 /. No; I am conscious that I shall not be prepared. 
 I can derive no such benefit as I formerly expected. 
 
 P. Although you may not be willing to die, in itself 
 considered, yet do you feel willing, at present, to let 
 God exercise his right over your life in preference ? 
 
 I. Yes; as I now feel, I am willing, since it is his 
 right, to let God recall my life whenever he may choose. 
 I will not, knowingly, oppose God in any respect what- 
 ever. 
 
 P, You have at last practically seen that a person can 
 resolve on a moral subject, where no love is excited, 
 and where there is nothing personal to gain or lose; 
 for you have now resolved not to oppose God in recall- 
 ing your life, without being influenced by love to him, 
 or by the idea of receiving any selfish benefit or injury. 
 
 I. The truth of the proposition is now perfectly ob- 
 vious; and it seems strange that so plain ^ thing should 
 have been so obscure to my mind. 
 
 P. The difficulty lay in your expecting to learn from 
 it what it could never teach; and hence you tried 
 experiments with it until you became convinced. In 
 view of the importance of practically understanding this 
 point, and of the liability of the selfish min^l to mistake 
 
224 CONVERSION. 
 
 some other action for it, I have to request that, before 
 proceeding further, you would reexamine the illustration 
 from the point where we just now resumed it, and take 
 your position anew, while the subject is fresh on your 
 memory. 
 
 I. As there cannot be too great caution exercised by 
 one who has to deal with such a deceitful heart, I will 
 immediately comply with your request. 
 
 P. Could a personal interview be enjoyed with any 
 of those whose mistaken positions we have been examin- 
 ing in connection with yours, no doubt many important 
 points relating to such individually could be cleared up, 
 and much valuable information could be afforded, which 
 the circumstances imperatively prevent from being now 
 presented. 
 
CHAPTER VIII. 
 
 DEVELOPMENT OF RIGHT MORAL PRINCIPLES. 
 
 Pastor. I PROPOSE to, advance with the aid of the 
 moral principle which we have just viewed, and which 
 it is hoped you have, in your retrospection and action 
 upon the illustration with which the last chapter con- 
 cluded, firmly embraced. Your audible reply is desired 
 as before to the questions I may propose, and for the 
 same practical reason. I wish you to consent to such as 
 you shall deem correct, in the same ordinary and natural 
 way that you came to the final conclusion that you 
 would not oppose the will of God in respect to your 
 life ; and I earnestly request you never to repeat those 
 vain eftbrts to produce sincere, feelings, or to feel willing 
 in the first instance, or to resolve in some supposed 
 right way to acquire evidences of your acceptance. 
 Eesolve freely, uncurbed by mental contractions or self- 
 ish expedients, since, nothing can avail toward securing 
 your selfish ends. 
 
 Inquirer. I am done with all such useless expedients; 
 and hereafter I shall answer on these subjects just as I 
 would consent or refuse to change my seat, and with 
 no more efibrt. 
 
 P. God has the same right to direct and control you 
 in the use of life, that he has to recall it; and you are 
 as much bound, therefore, to observe his directions. 
 He is our Creator and proprietor, and as such has a 
 
226 CONVERSION. 
 
 perfect right of property over us, a right of sovereignty 
 which is supreme and peremptory. You never can 
 effect your own selfish will by his means, or by means 
 of any thing you can do yourself; but your duty to 
 him remains, notwithstanding, that of an implicit obe- 
 dience; an obedience which is to be rendered without 
 question or regard to personal or other consequences. 
 
 I. It is clear that my duty to my Creator does not 
 in the least depend upon any consequences to myself or 
 others, whether they prove either favorable or disas- 
 trous. His mere right to command, makes it obligatory 
 on me to obey ; and I no longer expect any personal 
 benefit from any thing I may do, for I have tested that 
 point to my sad conviction. 
 
 P. Nor will you succeed in any. But God, as your 
 Creator, having such a perfect right to control your 
 conduct, will you obey him hereafter, so far as you 
 may possess the ability? 
 
 I. {aloud.) Yes. It does not seem to be much that 
 I can do. 
 
 P. Why have you formed this resolution? Did you 
 anticipate the preservation of your selfish happiness by 
 means of it? 
 
 I. ISTo. I have abandoned all such expectations. I 
 perceived that my Creator had a right to my service 
 and that I ought to obey him, and that, indeed, I must 
 therefore do it ; and so I concluded I would. 
 
 P. That is precisely what I proposed by my question. 
 It is said of our Lord Jesus Christ, "Him hath God 
 exalted with his right hand to be a Prince," that is, a 
 sovereign ruler: Will you hereafter obey him as your 
 King and God? 
 
lUGHT PRINCIPLES. 227 
 
 /. {aloud,) Yes; with his aid. I have always hereto- 
 fore so regarded him as the Redeemer, as practically to 
 neglect him as the Almighty God entitled to my implicit 
 obedience on that account only. In this, also, I have 
 been sadly wrong. 
 
 P. You need not fear that your present resolutions 
 will not be observed. I will hereafter show you upon 
 what principles they can be executed, but yet not so 
 as to secure any selfish ends. 
 
 /. I thank you for this encouragement; for these 
 resolutions are so obviously demanded by duty, and are 
 in themselves so proper to be observed, that it is my 
 sincere wish to fulfil them. 
 
 P. Whenever you have heretofore sought to avoid 
 transgression, it has been with a view to secure your 
 selfish happiness; but that end, as you must now be 
 convinced, cannot be accomplished by it. Still, you 
 ought not to disobey God for the same reason that you 
 ought not to oppose his will in respect to your life. 
 Christ, as your Creator, has a right to command you 
 to avoid all transgressions of the divine law, and you 
 are under obligations to shun them for that reason: 
 Will you hereafter obey the command of Christ by. ab- 
 staining from all disobedience? 
 
 /. {aloud.) I will. My dependence can be only on 
 the Holy Spirit for guidance and strength, for I can no 
 longer place any confidence in myself. 
 
 P. Should a kind friend, as we have before supposed, 
 conier on you a large fortune, you would feel inex- 
 pressibly thankful; and no consideration could induce 
 you, knowingly or in willingness, to injure him. But 
 if your life and all its privileges were at hazard, and 
 
228 CONVERSION. 
 
 could be saved only by the surrender of that fortune, 
 you would sacrifice it ; for life is the most valuable, and 
 you could live without the fortune, but you could not 
 enjoy the fortune without life. God has kindly given 
 you all these superior privileges, and Israel's Keeper 
 has ever protected you even while dashing onward in 
 sin ; and surely you will never, knowingly, oppose his 
 will or injure his cause by disobedience while you re- 
 main the recipient of his blessings? 
 
 I. Never, with his help. And yet, alas ! I fear that I 
 may yet commit much that is wrong. 
 
 P. There is not a just man upon earth that doeth 
 good, and sinneth not (Eccl. 7 : 20) ; and we must be 
 watchful. Heretofore, as we have seen, you have acted 
 as if you had a supreme right to control yourself and 
 your actions. Do I understand you now to renounce 
 this claim in favor of the superior right of God to 
 control you; and that, when they conflict, you will 
 observe his will in preference to your own ? 
 
 I. {aloud.) Yes; such is my purpose. 
 
 P. My friend, permit me to remind you that hereto- 
 fore you had set up your own selfish welfare, interests, 
 and happiness, as objects of desire and pursuit superior 
 to every thing beside ; and that this was the parent prin- 
 ciple of all your sins, and of that criminal state of heart 
 which had involved you in all depravity, and which had 
 justly made you the object of the divine abhorrence. 
 It should be renounced as opposed to God and antag- 
 onistic to every thing holy, even though you could 
 succeed in it, which you are aware is impossible. God 
 forbids it; and do you now for ever abandon the pursuit 
 pf your selfish happiness? 
 
RIGHT PRINCIPLES. 229 
 
 /. {aloud.) Yes; and may God ever keep me from 
 desiring it again I 
 
 P. As has been before observed, tbe glory of God 
 consists in the moral excellence and loveliness of the 
 character which he develops by means of the holy, just, 
 and good administration of his government over his 
 moral creatures. Every thing he is, every thing he 
 does, and every thing he commands us to do, is right; 
 and his glory, so resplendent in moral beauty, forms 
 the most desirable object for his own love and pursuit 
 which is conceivable even by God. There is nothing 
 more noble, more exalted, more worthy of man as a 
 creatiire of God, than the same object; and in making 
 the promotion of the divine glory the ultimate aim of 
 all our purposes and conduct, we shall do honor to our 
 own natures. With the divine aid, will you hereafter 
 devote yourself to the promotion of the glory of God, 
 in his appointed ways? 
 
 /. (aloud.) Yes; I will. 
 
 P. In order to secure your own selfish ends thereby? 
 
 L No ; I had no such thought, expectation, or inten- 
 tion; and I would not secure them if it was in my 
 power, for it would be in opposition to the will of God, 
 and that is sufficient. Will you show how I am to 
 glorify him ? 
 
 P. Yes, hereafter. As you well know, nothing can 
 reconcile Christ to that selfish happiness which you have 
 yourself so properly renounced. As the Creator and 
 Sovereign of all, it is his province to decide the destiny 
 of his sinful creatures; and you should implicitly resign 
 yourself into his hands, leaving at his unquestioned 
 disposal your temporal and eternal interests, with your 
 20 
 
230 CONVERSION. 
 
 body, souly time, talents, property, and every thing you 
 possess. Do 3^ou now consent that his will may control 
 in all these respects ? 
 
 /. (aloud.) Yes. I deserve nothing at his hands; but 
 I now leave myself entirely at his disposal for time and 
 for eternity. 
 
 P. In the hope that he will secure your own hap- 
 piness by means of pardoning and accepting you ? 
 
 /. No ; I thought . nothing about that, and I have 
 no wish that he should favor me unrighteously. What- 
 ever may be the consequences, I now devote my- 
 self to him to serve and glorify him to the extent 
 of my ability, and to have him order all things now 
 and hereafter according to his own righteous will. 
 With Eli of old I can say, "It is the Lord^ let him 
 do what seemeth him good." I fall upon him in the 
 dark with no claim upon his mercy ; but whatever may 
 befall, I would rather be in his power and at his dis- 
 posal than at my own. In the decided language of 
 the poet, I can also say: 
 
 "Welcome! welcome! Lord and Saviour, 
 Welcome to this heart of mine; 
 Lord! I make a full surrender, 
 
 Every power and thought be thine. 
 Thine entirely — 
 
 Through eternal ages thine." 
 
 P. And having now voluntarily placed the reins in 
 his hand, having resolved your will in obedience to his 
 sovereign authority, be will henceforth and for ever 
 exercise his supreme control over you in such manner 
 as shall best promote his own glory. 
 
RIGHT PBINOIPLES. 231 
 
 /. I am perfectly satisfied to have him do so. 
 
 P. In consenting to obey him and to be resigned to 
 his will, did you act from the dictates of your con- 
 science in view of the creative rights of God over you? 
 Did the idea of his right to your service, for example, 
 so impress your conscience with a sentiment of duty 
 toward him as to make yoii feel that you ought and that 
 you therefore would obey him, or did some thought of 
 securing your own selfish ends intervene? 
 
 /. The idea of his right to my service was, to the best 
 of my observation, the*only external consideration that 
 influenced my determination. 
 
 P. I wish you would be habitually certain and de- 
 cided in your knowledge of, and conclusions respecting 
 facts ; for there is neither humility nor merit in doubt- 
 ing things within our own observation; while to do 
 so, evinces either an undue timidity or a want of due 
 investigation. Consciousness is the knowledge of our 
 own mental operations obtained by our own observa- 
 tion; and, next to divine revelation, it is the highest 
 evidence capable to man, and must supersede every 
 thing contradictory. Our own experience is always 
 intuitively perceivable. Suppose that, for the reason 
 of acquiring information, you determine to purchase a 
 book. - On reflection, you would be perfectly conscious 
 that you had so resolved, and that it was for the sole 
 reason of gaining information; and you would be so 
 certain, that if every person you met should deny that 
 you had formed such a purpose, or for such a reason 
 alone, you would reject their assertions as false, and 
 attribute to them gross ignorance at least. And you 
 would be justified in this; for, as they could not scru- 
 
232 CONVERSION. 
 
 tinize your mental operations, they would not possess 
 the same degree of evidence as yourself; and to yield 
 the point to their vehemence, would be pure folly. 
 
 I. Undoubtedly in such a case I should retain my 
 belief in full confidence, though every person should 
 affirm that it was not valid. They might be honest, 
 but would still be mistaken. 
 
 P. The same principle should be applied to the sub- 
 jects we are now examining; and you should receive 
 with a perfect certainty whatever your consciousness 
 clearly declares to be a fact. 
 
 I. And I will hereafter always do so. 
 
 P. You are conscious, for example, that you have 
 resolved, in an ordinary way, to serve the Lord? 
 
 I. Yes ; I am conscious of it and could as soon doubt 
 my existence. 
 
 P. As you now look at the subject, does the fact that 
 your Creator has a right to your service appear a suffi- 
 cient influence of itself to move you to resolve to 
 obey him ? 
 
 I. It does. No other reason, at present, produces 
 my resolution; and if there were any other, that is 
 now sufficient of itself. But I cannot clearly see how 
 I have reached this position. 
 
 P. Then you can be perfectly certain from conscious- 
 ness, were the whole world to contradict you, that the 
 idea of the right of God to your service is alone suffi- 
 cient now to move you to resolve? 
 
 /. Yes; I am perfectly conscious of it, and perfectly 
 confident. 
 
 P. And it is my advice that you always obtain and 
 act upon the same clear perception and knowledge of 
 
RIGHT PRINCIPLES. 233 
 
 facts within tlie compass of jour own observation; 
 and if on such evidence, then also on the higher 
 grounds afforded by revelation. By doing so you will 
 avoid much perplexity, darkness, and distress; and will 
 make greater progress in those pursuits which you may 
 hereafter select. 
 
 /. I will no longer fear being presumptuous when I 
 am sustained by clearly perceived facts. 
 
 P. You will please give your attention to the follow- 
 ing illustration, and make it real by supposing the facts 
 true in your own case. You have probably restrained 
 your feelings recently under the apprehension that they 
 would be selfish ; but I wish you to do so no more, for 
 by repressing them you will be unable to feel on any 
 subject. Whatever emotions may arise spontaneously, 
 let them come, while you direct your attention exclu- 
 sively to the thoughts that may be presented. 
 
 /. I will do so; and will obstruct my feelings no 
 longer. 
 
 P, Suppose that there are many persons who are 
 your mortal enemies and guilty of the most atrocious 
 crimes. Kectitude demands their condign punishment; 
 but your benevolent sympathies toward them forbid 
 its infliction without an effort to deliver them from 
 their guilty state and conduct, in order that, by their 
 true penitence, rectitude may be satisfied in their par- 
 don. But this, let us suppose, can only be done by 
 some immense sacrifice on your part. You have a little 
 brother, sister, or child of that tender and confiding age 
 when they are most interesting; one who loves you 
 with all the affections of its guileless heart, and who, 
 in return, is beloved by you as your own soul. Here 
 20* 
 
284 CONVERSION. 
 
 is tlie lamb whose slaughter alone, we will suppose, can 
 permit you properly to gratify your benevolence toward 
 those enemies. But how could you endure the thought 
 of inflicting such intensity of anguish upon that beloved 
 object! How sustain the idea of lacerating so profoundly 
 your own pure affection for the loving and confiding 
 child ! How few of any sensibility would be competent 
 to the sacrifice ! But, moved by a view of the condition 
 of these enemies, your soul becomes nerved to the utmost 
 of its power; tremblingly you seize the child, and amid 
 its falling tears, and cries, and shrieks, you nail its quiv- 
 ering limbs to j^onder wall! — and then stand gloomily 
 by to witness the terrible results. The blood trickles 
 down its face pale with agony; its bosom heaves with 
 intense anguish; and the scalding .tears suffuse the eyes 
 still cast upon you in tenderest love, while you hear its 
 moaning complaint. Have you done this? as it sinks 
 in death. You could not endure it. 
 
 I. No ; my soul would almost expire in the anguish 
 it had created. Thank God that such a sacrifice is not 
 required of us ! 
 
 P. It was asked of old, "Wherewith shall I come 
 before the Lord? — shall I give my first born for my 
 transgression, the fruit of my body for' the sin of my 
 soul?" No. It was reserved for God alone to make 
 that sacrifice. He beheld a world crowded with his 
 enemies, bound in selfishness, self-ruined, bent on un- 
 ceasing sin and rebellion, and destined to endless per- 
 dition. His compassion was profoundly moved, but 
 rectitude forbade the world's , deliverance without an 
 adequate remedy for the violated law. There was one 
 way only which even infinite wisdom could devise, by 
 
RIGHT PRINCIPLES. 285 
 
 which, on man's true repentance, the authority of the 
 divine law could be sustained. God had a Son, an 
 only son, a son beloved as his own glory, for he was 
 the very brightness of that glory; and upon him the 
 powerful affections of his great heart were immutably 
 and intensely fixed; and man's redemption could be 
 reached only through his sacrifice! He who spared 
 us spared not himself, nor that beloved object! He 
 who faltered over man's wretchedness, faltered not over 
 the pain he was called upon, by mere compassion, to 
 inflict on his holy child ! To the persecutors he gave 
 him; in all his obedience and sufferings through life he 
 followed him; and when the hour for the last, sad, 
 crowning trial was arrived, to the murderers he deliv- 
 ered him. Nailed to the cross, his body writhing under 
 its pains, and his blood commingling with the tears 
 that streamed down his haggard face, he watched him. 
 A spectacle of shame to the deriding crowds, the Father 
 stood aloof even while the heavens clothed themselves 
 with his funeral pall, and the earth rocked to open, as 
 it were, a sepulchre for him. Terrible as were then the 
 pains of his body, they were trifling in comparison to 
 the agony which swept over his holy soul when Christ 
 entered under the penalty of the violated law of God, 
 and its pains were poured down like an overwhelming 
 torrent upon him — those pains which we should have 
 endured instead! The anticipation of them had well 
 nigh destroyed his life in the garden of Gethsemane; 
 but now the reality was upon him. With uncovered 
 head and with his bosom bared to its pitiless agonies, 
 he passed down alone into the wine-press of the fierce- 
 ness and wrath of the Almighty God 1 Who can pen- 
 
236 CONVERSION. 
 
 etrate those crushing sufferings beneath which Christ 
 trembled and agonized during those fatal hours; and 
 who can fully appreciate the deep emotions which must 
 then have filled his Father's heart! And yet he himself 
 inflicted the final blow; for he departed and left the 
 sufferer alone with the powers of death, and the still 
 more raging powers of hell. This desertion broke his 
 heart, and with its crowning agony terminated his pro- 
 tracted sufferings: "My God," he cried, "hast thou for- 
 saken me?" And bowing his head heavily upon his 
 bosom, his weary spirit fled. . 
 
 I. Thank Grod that, having suffered once for all (Heb. 
 10 : 10), he is never again to breast that storm of wrath! 
 
 P. As your voluntary sufferings with regard to the 
 child would evince not only the extent of your com- 
 passion for your enemies, but your superior regard to 
 rectitude, so do the sufferings of Christ exhibit those 
 traits of God in a most eminent degree. How. profound 
 is that compassion! "God [not the Son only, but God] 
 so loved the world, that he gave his only begotten Son, 
 that whosoever believeth in him should not perish, but 
 have everlasting life." — John 3 : 16. How devoted is 
 he to rectitude! it is superior to his compassion not 
 only, but also to his love for the happiness of his own 
 Son. How disinterested is his goodness! sacrificing 
 his beloved, and not for his friends, but for his enemies, 
 many of whom hated him so intensely as to deride the 
 sacrifice itself. How perfectly uncontaminated is he 
 with selfishness ! sacrificing every thing personal when 
 it interferes with the attainment of these higher objects. 
 Around the cross, there radiates "an excellent glory" 
 which is lovely beyond expression, and is worthy of 
 
RIGHT PRINCIPLES. 237 
 
 the everlasting praise of every moral creature in tlie 
 vast universe of God ; and that glory expanded by his 
 subsequent gracious conduct toward his erring creatures, 
 has illuminated our day. 
 
 /. It is indeed most lovely. 
 
 P. When I reflect upon the necessity that some strong 
 hand should control the multitudes which exist in the 
 world, and when I remember that God created, and has 
 therefore a perfect, exclusive, and absolute right to 
 govern all, I feel willing to have him rule, whatever 
 may be the results to myself. And when I dwell upon 
 his wisdom, power, and rectitude, I am glad that 
 he does reign; and glad that no one can rightfully 
 question his conduct or is able to destroy his sover- 
 eignty. How do you regard these things as you feel 
 at present? 
 
 /. I feel entirely willing to be in his hands; and 
 would rather have his will control than my own. 
 
 P. Would you withdraw yourself from his rule and 
 power, if you were able? 
 
 L I would not. 
 
 P. When in addition to those traits, I contemplate 
 his unwavering justice, so indispensible to the well- 
 ordering of the moral universe ; his benignity, forbear- 
 ance, and personal long suffering toward evil doers 
 whom his single word would consign to a deserved 
 perdition; his unrequij;ed, yet still unfaiHng goodness 
 in his blessings upon the unjust and unthankful; his 
 compassion for his enemies; his rectitude, even in his 
 mercy; — when, I say, I contemplate him as the Holy 
 One, so disinterestedly kind, just, and good, I cannot 
 refrain from loving him — would that it was more pro- 
 
238 CONVERSION. 
 
 found, more tender I In considering these traits, how 
 do you now feel toward them? 
 
 /. I can like them, and him for them. I see them 
 as it were through a glass, darkly; but the view is 
 most beautiful notwithstanding. 
 
 P. The vision is obscure because it is so new; but 
 the more you dwell upon his character the clearer will 
 be your view, and the higher will be your regard for 
 it. Can you now love this glory, and God for his 
 glorious character, in the natural way in which you 
 would love any other good object ? 
 
 /. Yes. I can love him, as never before. 
 
 P. Do you know of any thing which is, in your view, 
 preferable to God and his glory ? 
 
 /. No; I feel that I can prefer him to any and every 
 thing besides. And yet I do not love him as much as 
 I perceive he deserves. 
 
 P. Love him all you can; no more can be required 
 of us. Can you love his trait of justice, as well as his 
 mercy? His justice is as important and as indispensable 
 to the preservation and well ordering of his moral gov- 
 ernment and consequently to his glory, as the other. 
 
 /. Yes ; I can now love God for his justice. 
 
 P. Under the hope that it will not be inflicted upon 
 yourself? 
 
 /. I thought nothing about that; it was independent 
 of all personal considerations. Much as I dread its 
 infliction, I would not disarm him of it even if I could. 
 
 P. Can you love Christ for his holy, just, and good 
 character, as well as for his disinterested sacrifice? 
 
 /. Yes; and whether he confers its benefits on me 
 or not, much as I may desire them. You will under- 
 
RIGHT PRINCIPLES. ' 239 
 
 stand that I do not value happiness the less, but that I 
 now desire the will of God the more, or in preference to it. 
 
 P. As you feel now, would the observance of the 
 divine will and the promotion and contemplation of his 
 moral excellence and glory, afford you pleasure? 
 
 /. I know of nothing which would afford more sat- 
 isfaction. My feelings are so new' and pleasant that I 
 can hardly describe them. I am glad that Christ reigns, 
 that "he hath mercy on whom he will have mercy, and 
 that wlrom lie will he hardeneih," for it will all be right. 
 I feel, as one has remarked, as if treading in a new 
 world. Every thing seems to lead my thoughts to 
 God. "God, the great — the holy God, the benevolent, 
 wise, perfect God " seems written on every thing around 
 •me. And how inexpressibly lovely does his character 
 appear; so pure, so just, and yet so kind, so perfectly 
 holy and radiant with every moral beauty I There is a 
 richness and excellence in the character of God which 
 I have never before perceived, and which I hardly be- 
 lieved to exist when portrayed by others. I always 
 knew that God was right, and ajpiwoved of him in all 
 he was and did; but I never before appreciated or 
 hved his moral beauty. "O worship the Lord in the 
 beauty of his holiness!" Now I can exclaim, "Holy, 
 holy, holy Lord God Almighty, the whole earth is full 
 of thy glory I" 
 
 P. Look upon the conduct of your past life in con- 
 trast with the authority and glory of God. You have 
 rejected that authority, you have disregarded that glory, 
 and you have done evil as you could. Under your 
 present views, how do you feel in regard to it ? 
 
 I. I have, as yet, thought but little of it ; but I am 
 
240 CONVERSION. 
 
 disgusted with myself and my conduct. The whole is 
 stamped with unholiness; and its moral deformity is 
 hateful to my sight. It is a luxury even to grieve over 
 the odious selfishness of my past life. 
 
 P. Christians desire to imitate the character and pro- 
 mote the glory of God in their life and conversation. 
 As you feel now, can you love them on that account? 
 
 I. I feel that I can ; and the more closely they imi- 
 tate their Father in heaven in their principles and 
 conduct, the more I shall love them. 
 
 P. Would you love to have sinners converted? 
 
 /. Yery much indeed. 
 
 P. Of course you desire their deliverance from endless 
 misery ; but would you have it at the expense of the 
 Sovereignty or glory of God? 
 
 I. I would not. Now the fall meaning and value of 
 the "salvation of God" breaks in upon me; for, in fact, 
 it was difficult to perceive the difference between that, 
 and the selfish salvation I so much desired. I no 
 longer wonder at the mistakes committed on that sub- 
 ject by professors as well as sinners. It is a far dif- 
 ferent thing to love God and his glory, and to desire 
 to avoid sin because it is opposed to him, and to love 
 one's own happiness chiefly, and to desire to avoid sin 
 because it will ultimately interfere with that. I would 
 now have all sinners converted from sin itself to God 
 and his glory in a supreme love of him. 
 
 P. K I understand you correctly, your present feel- 
 ings and purposes differ from those you have heretofore 
 exercised, in the following respects: First, you always 
 heretofore acted merely from the desire to promote your 
 own safety and happiness by your religious efforts; 
 
RIGHT PRINCIPLES. 241 
 
 whereas, at present, although you still desire happiness, 
 the fact that God has a right to your obedience is a 
 sufficient motive of itself to induce you to obey. 
 
 L Yes; I can clearly perceive that difference. 
 
 P, Next, heretofore your own happiness was chiefly- 
 prized and always ultimately in view ; whereas, now you 
 prefer the glory of God to it, and pursue that chiefly. 
 
 /. Such is the correct explanation. 
 
 P. Next, you have always heretofore employed the 
 means of grace as instruments of sin — that is, to forward 
 your selfish hopes, desires, and purposes; whereas, now 
 it is your desire and purpose to use them for the more 
 ultimate promotion of the divine glory. 
 
 /. Yes; I now supremely desire, whether I eat or 
 drink or whatever I do, to do all to the glory of God. 
 Irrespective of all possible consequences, he is worthy of 
 my entire devotion, and shall have it with Christ's help. 
 
 P. Next, you have new reasons in view of which 
 yon wish to avoid sin, to have sinners converted, and 
 also for loving Christians. Before, they were your own 
 interests and the workings of natural sympathy; now, 
 they are the command of God, the moral deformity of 
 sin, and the likeness of Christians to Christ? 
 
 /. Yes. 
 
 P, What kind of happiness do you desire for others? 
 
 /. Not their selfish happiness at all ; but their enjoy- 
 ment of God, his glory and service. 
 
 P. In fine, as heretofore it was your general intention 
 and disposition to subserve your own interests and hap- 
 piness ultimately, it is now your general intention and 
 disposition to promote the glory of God ultimately; and 
 you can take your pleasure in so doing? 
 21 
 
242 CONVERSION. 
 
 /. Yes. But I anticipated no such results. 
 
 P. My argument all along, you will observe, was 
 that you could not succeed in your selfish happiness; 
 that you could never secure the favor of God by any 
 tiew feelings or other means whatever, so as to make 
 him favorable to it. And it has proved true ; for you 
 have not, and never can succeed in that object. 
 
 /. That is true ; and however much I desired it then, 
 I would not effect it now if I could, in opposition to 
 the will and glory of Grod. 
 
 P. I never said that you could not love and glorify 
 God; but only that you could not do so in your selfish 
 state of heart, and while so bent on your own ends. 
 When you abandoned these, the dif&culty was removed. 
 Now, you can not only desire to obey God in view of his 
 creative rights and purpose to live to his glory, but 
 you can execute them through divine grace. It is the 
 very course that God requires of you, and with which 
 he is pleased. The Holy Spirit by his power brought 
 you there, and he will aid you in prosecuting such right 
 desires and purposes. You may now rely upon him for 
 guidance and strength with the same confidence that 
 you would expect him to promote holiness with any 
 other person, or under any other circumstances. 
 
 /. I thank you for this encouragement. Still, I fear 
 that I shall continue to be selfish in my proceedings, 
 and this apprehension has hindered me all along. 
 
 P. I have been aware of it, but could not touch upon 
 the point until now. You know as well as you know 
 any thing, whether you now choose the divine glory 
 in preference to every thing besides? Let your mind 
 act with truthfdl decision on the point. 
 
RIGHT PRINCIPLES. 243 
 
 1. Certainly ; T am conscious of that preference. 
 
 P. Then you need no longer apprehend that your 
 future feelings, purposes, and efforts will be selfish. 
 Whatever may be the religious character of the soul, it 
 never parts with its constitutional faculties or propen- 
 sities; nor with its appetites until delivered from the 
 body. Your natural desires of life, of knowledge, of 
 society, of esteem, of possessions, of power, of happiness, 
 and the like, will remain more or less developed accord- 
 ing to circumstances; but it was the indulgence of these 
 and of the bodily appetites independently of God and 
 to the end of your own gratification, that made you 
 supremely selfish in heart and conduct. But you have 
 now a superior principle, one by which you can control 
 and make these sxihordinate to God, and subservient to the 
 divine glory — namely, the desire and purpose to uphold 
 the authority of God over your will, feelings, and con- 
 duct. This relieves those propensities from the stamp 
 of selfishness, which consisted solely in their predomi- 
 nancy as motive influences. It is now proper for you 
 to take pleasure in God, his service and glory, for it is 
 a holy pleasure. It will not now be selfish to hope in 
 his salvation, for it is "God's salvation" you now desire. 
 — Eom. 5:2. It will not be selfish to take pleasure in , 
 worldly 'good where the means are not objectionable, 
 where it is had in subordination to the will of God, and 
 where it is taken under the general intention to honor 
 him. And it will not be selfish to pursue those worldly 
 avocations which are lawful and necessary for our own 
 support and that of our families, and to enable us to 
 acquire and do good with our substance in Christ's king- 
 dom, when they are pursued with the same subordination 
 
244 CONVERSION. 
 
 and ultimate intention. Dismiss your fears on this point; 
 but be on your guard lest you fall into temptation. 
 
 I. I now see the difference between selfishness and 
 holiness more clearly, and can take courage. 
 
 P. The more pleasure y6u take in God and in his 
 service, the stronger will you become. — ISTeh. 8 : 10. 
 The chief end of man is "to glorify God and enjoy Mm 
 for ever," Such being the salvation which you now 
 at heart desire, it will not be selfish to seek it; for in 
 this sense it is only another term for an eternal moral 
 union and blessedness with God. "Let such as love thy 
 salvation say continually, The Lord be magnified." — Ps. 
 40 : 16. Such a salvation implies a Godly repentance 
 for sin, true faith in Christ, holy obedience, moral con- 
 formity to the divine character, and enjoyment of the 
 glory of God. In all your ways devote yourself to God, 
 and when Christ, who is our life, shall appear, then shall 
 you also appear with him in glory. — Col. 3 : 4. 
 
 7. It is my earnest desire to honor and glorify God, 
 so far as I can learn how to do so. 
 
 P. A parent who instructs his son in good morals 
 and in strict business habits, thereby exhibits his own 
 moral characteristics and business principles; and when 
 the son acts upon them before the world, he exhibits to 
 others through himself, these good traits of his parent, 
 and thus honors him before men. And when he does 
 so with the deliberate intention of making the charac- 
 ter of his parent known, and from a love to him and 
 a desire to obey him, he thereby honors him in his 
 heart. In like manner, whoever does the same in re- 
 spect to Christ's holy teachings, making it known that, 
 in his principles and conduct, he purposes to obey 
 
RIGHT PRINCIPLES. 245 
 
 Christ, will exhibit Christ's character before the world. 
 So far as he does exhibit it, he will honor him before 
 men; and by his desire and intention to do so, will 
 honor him in his heart. Thus his worship and praise 
 become the occasions of glorifying God, because they flow 
 from a devoted heart and exhibit Christ's goodness to 
 others. — Ps. 50 : 23. Our labors for the conversion of men 
 and in every good work honor God for the same reasons, 
 and because, as the fruits, others also are brought to 
 engage in the same love and duty. — John 15 : 8. 
 
 L I perceive the principle. 
 
 P. In obeying and glorifying God, whatever may be 
 our particular mental frames from time to time, we 
 should act upon the preintention to observe his authority 
 and to promote his glory in whatever we may engage. 
 This will habitually influence us; and will stamp the 
 character of our hearts in all we do, even when the 
 special occupation shall have so engrossed our thoughts 
 as to exclude the remembrance of God for the time 
 being. If you should start for the metropolis from an 
 intention to do some good act, that general intention 
 would govern your movements aU the way and would 
 decide your character in them, even though your in- 
 termediate occupations should almost entirely exclude 
 thoughts upon the object of your journey. 
 
 L Yes; the character of our governing intention, 
 being itself determined by that of the motive or object 
 in view, must decide our own character and that of our 
 conduct under it. And I now see that, with such a 
 holy intention, conduct otherwise only moral as respects 
 men, may be made evincive of piety toward God. 
 
 P. You are right. But never let your immediate 
 21* 
 
246 CONVERSION. 
 
 occupations hinder you from securing that leisure which 
 is necessary to the cultivation of right affections. In 
 respect to the means or instrumentalities by which we 
 are to glorify God in our bodies and spirits, agreeably 
 to his command (1 Cor. 6 : 20), you will observe that 
 it is of the first importance that the divine law be 
 made the habitual rule of our lives. As it was promul- 
 gated by the sovereign authority of God as our law- 
 giver, we should obey it because of his right to command 
 us; and as it was designed to promote his glory, we 
 should observe its precepts with that ulterior view. 
 The law is his great instrument in governing his loyal 
 subjects, in promoting their best good in consistency 
 with rectitude, and in developing his own moral char- 
 acteristics; and although salvation is not by the law, 
 but by grace through faith (Gal. 2 : 16), yet it is so 
 intimately dependent on holy character that he who 
 rejects the law or refuses to make its precepts his guide 
 in life, will fail of the salvation of God. — Eom. 2^: 13. 
 
 I. And necessarily so, since his is a salvation to 
 holinesS; and in continued holiness, to an ultimate bless- 
 edness in the glory of God.. 
 
 P. The moral law is most eminently adapted to the 
 ends proposed by its author. But, as is remarked by 
 Mr. Abbott in the Corner-Stone^ we have read the ten 
 commandments so many times, and they have been so 
 long and so indelibly impressed on the memory, that it 
 is difficult to get a fresh and vivid conception of their 
 character. To obviate this difficulty he proceeds to 
 give their sul^stance in other language; and I now 
 insert, substantially, his statement of them for your 
 attentive examination and observance. 
 
RIGHT PRINCIPLES. 247 
 
 I. — DUTY TO GOD. 
 
 1, Your Maker must be the highest object of your 
 interest and affection. Allow nothing to take prece- 
 dence of him ; but make it your first and great desire to 
 honor him and to obey his commands. 
 
 2, You are never to speak of him lightly or with 
 irreverence, and you are not to regard any visible object 
 as the representative of him. He is a spirit invisible 
 from his very nature, and you must worship him in 
 spirit and in truth. 
 
 3, Consecrate one day in seven to the worship of 
 God, and to your own religious improvement. Entirely 
 suspend, for this purpose, all worldly employments, and 
 sacredly devote the day to God. 
 
 n. — DUTY TO PARENTS. 
 
 You are placed in the world under the care of parents 
 whom God makes his vicegerents to provide for your 
 early wants, and to afford you protection. Now, you 
 must obey and honor them. Do what they command 
 you, comply with their wishes, and always treat them 
 with respect and affection. 
 
 III. — DUTY TO MANKIND. 
 
 Keep constantly in view, in all your intercourse with 
 men, their welfare and happiness as well as your own. 
 Conscientiously respect the rights of others, in regard — 
 
 1, To the security of life. 
 
 2, To the peace and happiness of the family. 
 
 3, To property. 
 4 To reputation. 
 
248 CONVERSION. 
 
 In keeping these commands, too, jon must regulate 
 your heart as well as your conduct. God forbids the 
 unholy desire as much as he does the unholy action. 
 
 /. How beautiful is the law, and what perfect blessed- 
 ness on earth would result from its universal observance ! 
 I do not wonder that the Psalmist should exclaim: "O 
 how love I thy law ! it is my meditation all the day : — 
 How sweet are thy words unto my taste ! yea, sweeter 
 than honey to my mouth!" Surely, God could never 
 repeal such a law. 
 
 P. Never; and Christ came on purpose to restore and 
 enforce it in its purety. — Matt. 5:17. In the two tables, 
 as given by our Lord to the lawyer who endeavored 
 to ensnare him (Matt. 22 : 35 — 40), all these commands 
 are reduced to their fundamental principles — namely, 
 first to love the Lord with all our heart, and second, 
 to love our neighbor as ourselves. 
 
 I. I supposed the second table authorized impenitent 
 men, equally with Christians, to love themselves, pro- 
 vided they loved others in an equal degree. 
 
 P. That is impossible. A sinner is one who prefers 
 himself; and although he can like others, he cannot 
 have a preference for them at the same time. 
 
 /. That is true. 
 
 P. And if he could, it would be unholy ; for it would 
 authorize him to prefer himself and other creatures to 
 God; which is to put God and his glory in a subor- 
 dinate position where he could exercise no holy regard 
 for him, as we have abundantly seen. 
 
 /. That would be the result. 
 
 P. But when the sinner is regenerated, when he 
 comes to prefer Ood to himself, his love to himself 
 
RIGHT PRINCIPLES. 249 
 
 ceases as a preference and becomes subordinate to his 
 love to God. He then loves himself for nobler reasons, 
 and desires a holy happiness. Having taken this sec- 
 ondary position, he can love his neighbor as himself, 
 and for similar reasons, both being held subordinate 
 to his preference for God ; and he can do him good and 
 seek his holy welfare in reality, and with propriety. 
 Then God has the first place and himself and his neigh- 
 bor the second in his heart, according to the natural 
 relations in which he stands to God and man, and their 
 respective claims upon him. 
 
 /. This must be so. 
 
 P. Christ never intended to authorize that wicked 
 lawyer to make his own selfishness the standard of his 
 piety, as your construction would imply. He com- 
 manded him first to love God, which implied an aban- 
 donment of his selfishness; and this being assumed as 
 complied with, (as is common in the Scriptures,) his self- 
 love (now become subordinate) was, secondly^ to be made 
 the standard for his love to his neighbor. 
 
 /. I perceive the correctness of your explanation ; but 
 how many sinners have been ruined in consequence of 
 a mistake as to that standard I Such encouragement 
 of self-love, must prove the nursery of perdition! 
 
 P. In your future course, you must carefully cultivate 
 the graces of the Spirit. Do not retain a passive state, 
 one merely to be acted upon by the Spirit; but remem- 
 ber that you are to be as active and diligent in the 
 cultivation of holy principles, feelings and deportment, 
 as you would be in cultivating those things that pertain 
 to temporal affairs, and, indeed, more so. As, in the 
 latter case, you would not wait for the Spirit, nor exon- 
 
250 CONVERSION. 
 
 erate yourself from blame for your neglects on his 
 account, so you are not authorized to do either in the 
 former. The command to believers is, "work out your 
 own salvation with fear and trembling" — do it yourself, 
 as if all depended on yourself, but knowing that — "it 
 is God which worketh in you [by the ef&cient motives 
 he presents] both to will [to form right purposes] and 
 to do [to execute them] of his good pleasure," which 
 is always for his own glory. — Phil. 2 : 12, 13. 
 
 /. Certainly, unless the graces are a miraculous gift 
 they must be cultivated by the new heart; and even 
 if they are so, they must be cherished, for experience 
 proves that otherwise they will die. 
 
 P. If the glory of God is of any value, it is worth 
 every thing; and, as was said by one who acted upon 
 his conclusion, it warrants and demands every sacrifice 
 to promote it. Live in view of death and the judg- 
 ment, and it will enlarge your perceptions, and render 
 you more dead to the world as well as more determined 
 for God. Cultivate humility of heart, meekness of 
 spirit, kindness and good- will to man; restrain your 
 passions, order your conduct aright, and strictly guard 
 against all worldly snares. Seek for religious society 
 and counsel ; acknowledge Christ before men ; and use 
 all your influence in the world for God. Establish a 
 closet for private meditation and prayer; set up the 
 family altar, and upon it daily dedicate yourself and 
 your household to God; and, in fine, in every feasible 
 way "let your light so shine before men, that they may 
 see your good works, and glorify your Father which is 
 in heaven." — Matt. 5 : 16. 
 
 /. I will do so, Christ strengthening me. 
 
RIGHT PRINCIPLES. 261 
 
 P. Be punctual in the duties of public worship and 
 prayer; be careful to observe the Sabbath, with all 
 your house, abstaining from every thing which is not 
 a work of necessary mercy on that day; and by every 
 feasible means, seek to bring about the conversion of 
 your household, your friends, the community around 
 you, and the whole world, to Christ. 
 
 /. My mind is fixed on these points. 
 
 P. And God will bless you most abundantly. 
 
 "So shall 3'our walk be close with God, 
 Calm and serene your frame; 
 And heavenly light shall mark the road 
 That leads you to the Lamb." 
 
 /. May the Spirit guide and sustain me in that de- 
 lightful path! 
 
 P. And you should glorify Christ by exalting him 
 as your Saviour as well as your Sovereign Prince. — 
 Acts 5 : 31. I have wished to present this subject be- 
 fore, but the course of our examination prevented. 
 Can you trust in Christ for remission of your sins? 
 
 /. I am confident he will do right, and am perfectly 
 willing to confide in him on that account. "Though he 
 slay me, yet will I trust in him." — Job 13 : 15. I am 
 glad he reigns and that his will will be accomplished. 
 
 P. You seem to have that filial, confiding spirit of 
 adoption "whereby we cry, Abba, Father!" — Kom. 8: 
 15. It is far better to rest there, than to pursue a sys- 
 tematic struggle after a mere hope of salvation. "I 
 have been forced," said Fletcher, "by many disappoint- 
 ments, to look for comfort in nothing but the compre- 
 hensive words, THY WILL BE DONE. A few more trials 
 
252 CONVEKSION. 
 
 will convince yon experimentally of the heavenly balm 
 they contain to sweeten the pains and heal the wounds 
 that crosses and afiiictions may canse." But it is due 
 to Christ, and honorable to him, that the obedient 
 should make a personal application of his atonement. 
 
 Z I am too guilty to look for this. I know not 
 whether he righteously can, or is willing to receive me 
 to heaven; but I will love and serve him notwith- 
 standing. 
 
 P. We riiust take up this subject in detail, in our 
 nex:t chapter. In the mean time, you will please peruse 
 the fourteenth chapter of the Gospel according to John ; 
 and then in the privacy of your closet review your 
 past life, search out and confess and forsake every par- 
 ticular sin, renew your dedication to God without look- 
 ing for any miraculous feelings or tokens in answer to 
 prayer, and seek the aid of the Holy Spirit to enable 
 you to fortify and execute your intentions for God. 
 Then turn your thoughts from yourself, and let your 
 heart flow out upon a sinful and dying world, and seek 
 the blessing of God upon its regeneration. We will 
 then proceed with the subject of the next chapter. 
 
CHAPTER IX. 
 
 ASSURANCE. 
 
 Pastor. Have you complied with my requests at the 
 close of the preceding chapter? 
 
 Inquirer. I have; and now feel willing to yield im- 
 plicitly to the authority and commands of God. It has 
 become the chief desire of my heart to obey and honor 
 Christ; and the review of my past sins presents them 
 as increasingly odious and hateful. 
 
 P, The exaltation of Christ as your Saviour to holy 
 blessedness in the glory of God, was the subject re- 
 served for examination at the present time. The hope 
 of the believer, you will observe, is of a far different 
 moral character from that of the sinner ; for it proceeds 
 from a loyal heart, and is directed toward objects honor- 
 able to God. God is the enemy of selfish happiness 
 only; he delights to confer that holy blessedness in 
 which his own heart rejoices, upon those "whom he hath 
 made meet to be partakers of the inheritance of the saints 
 in light." — Col. 1 : 12. It is fit that the subjects of his 
 love should exercise due gratitude not only for his 
 numberless temporal mercies, but also for the blessings 
 of redemption, and for that sovereign grace which led 
 them into the paths and prepared their hearts to enjoy 
 the beauties of holiness. 
 
 -T. As I have before intimated, I always supposed 
 22 
 
254 CONVERSION. 
 
 that religion consisted cMeflj in a sense or hope of 
 pardon given us from above ; and hence I always strived 
 and prayed for ^ hope. 
 
 P. It was natural for the selfish heart to induce that 
 mistake, since it seeks its own security only, and desires 
 the attainment of some evidence of it. But you' have 
 since learned that Christianity consists in a supreme 
 love to God, evinced in the conformity of our principles, 
 affections, and conduct to those of Christ. 
 
 /. Should such a believer die with no comforting 
 hope of a pardon through Christ, would he fail of the 
 grace of God and of eternal life ? 
 
 P. By no means; for his new relation to God as a 
 son (2 Cor. 6 : 18), does not depend on his possession of 
 a well-defined hope, but upon his having the same 
 moral principles, affections, and objects, as God. Not a 
 few of the most humble, devoted, and self-denying 
 Christians have, at such a time, lost their hope through 
 the depressing influence of bodily disease, a view of the 
 odiousness of their sins, or an ignorance of the true 
 basis on which they were entitled to confide in the 
 divine mercy. Yet they have uniformly evinced to 
 others by their deep submission to the will of God, and 
 their lively interest in the promotion of his kingdom 
 on earth, that they were the unconscious possessors 
 of the Spirit of Adoption which, as we have seen, is 
 God's peculiar gift to his children. 
 
 7. I shall hereafter make a conformity to the will of 
 God the object of my endeavors, rather than the susten- 
 tation of a hope of pardon and acceptance. 
 
 P. And by so doing, and by acquiring clear views 
 of the Scriptural grounds of our acceptance, you will 
 
ASSURANCE. 255 
 
 actually fortify your hope the more, as will be seen here- 
 after. God never confers a sense of pardon aside from 
 our own instrumentality. He has presented, in the 
 Scriptures, the terms upon which he will pardon sinners ; 
 these we are to examine, and are to compare our own 
 principles and exercises with them. If they agree, we 
 are to take Christ at his word and draw the inference 
 for ourselves; and by such a reasonable conclusion a 
 foundation will be laid deep and strong in our convic- 
 tions, enabling us, under the Holy Spirit, to "have 
 boldness to enter into the holiest by the blood of Jesus, 
 — and to draw near with a true heart, in fiill assurance 
 of faith."— Heb. 10 : 19. 22. The feelings which may 
 result, are such as will flow spontaneously from such new 
 ground taken by the soul. As we shall hereafter show 
 more at large, there is no claim of merit either express 
 or implied, in such well-founded convictions, as the self- 
 ish mind erroneously supposes. Compliance with those 
 terms is a mere duty; the performance of a duty cannot 
 absolve one from a previously deserved punishment; 
 nor can it entitle him to claim any recompense for the 
 future, for the duty exists irrespective of rewards or 
 punishments, and is to be done in fulfillment of those 
 rights of the superior which make it a duty. 
 
 /. Certainly one who is bound by some obligation, 
 can never lay claim to a recompense for fulfilling it. 
 But I feel content to resign my soul into the hands of 
 God, and to be governed here and hereafter exclusively 
 by his righteous will; and I do not see the necessity 
 of again exposing myself to become selfish, by pushing 
 this point about a hope any further. 
 
 P. But you need not become selfish again by doing 
 
256 CONVERSION. 
 
 so; while it is indispensable if you would fully honor 
 Christ, and guard yourself against future bad con- 
 sequences. 
 
 I. Then I will do as you advise. 
 
 P. You will please propose inquiries on such subjects 
 as now appear most interesting or important to you. 
 
 /. I will do so with pleasure. What is regeneration? 
 
 P. Eegeneration is the act of the Holy Spirit in recov- 
 ering the soul to holiness, through the instrumentality 
 of the truth. — Jas. 1:18. The term imphes the original 
 begetting or producing of holiness in the heart, in which 
 the Spirit takes the initiative; and is condemnatory of 
 that view which presents the sinner as taking that posi- 
 tion. "Which were born, not of blood, [not by natural 
 descent from Abraham, as held by the Pharisees] nor 
 of the will of the flesh, [by any purposes instigated by 
 the selfish heart] nor of the will of man, [of the pre- 
 purpose or power of any human being] but of God," 
 of his purpose and power. — John 1 : 13. 
 
 I. Consequently all the praise and glory of that work 
 belongs to him ; while it is left to us to cherish and 
 enjoy its fruits. 
 
 P. Yes; and also to labor to bring others under the 
 influence of the truth as it is in Christ. 
 
 L What is conversion to God? 
 
 P. In a general sense, conversion implies a turning 
 from the pursuit of one thing to that of its opposite; 
 or a change from one state to another. In respect to 
 God, it intends that change which consists in an aban- 
 donment of the pursuit of our selfish ends, and a turning 
 to God in obedience to his authority and in the pursuit 
 of his glory instead. "Repent, and turn yourselves 
 
ASSURANCE. 257 
 
 from all your transgressions; — and turn unto the Lord 
 your God."~-Ez. 18:80; Joel 2 : 13. The first act of 
 turning is known as conversion; while the continued 
 observance of the new duties into which it ushers the 
 soul, is called perseverance in holiness. 
 
 I. I see that I have heretofore been grossly mistaken 
 in regard to the motive influence in conversion; for 
 instead of the authority and glory of God, I had only 
 a desire and hope of accomplishing my own pardon 
 and acceptance by means of Christ. 
 
 P. In order to its possessing any moral value, conver- 
 sion must be an act of duty ; and as we have seen, our 
 duty is produced by the creative right of God over us, — 
 a motive in direct hostility to the sinner's desire for his 
 own ends. The obligation of duty can never be ful- 
 filled in morals, except as it is entered upon from the 
 consideration which makes it a duty. Thus, if I hon- 
 estly owed you a sum of money, the obligation would 
 be fulfilled in law by my paying the debt at maturity. 
 But if I did it reluctantly under the constraint of a 
 threat of prosecution, purposing to retain the money if 
 I could, it would not be a fulfillment of my obligation 
 in good morals. That would be satisfied only by my re- 
 paying it because I honestly owed it; and then it would 
 be done readily (2 Cor. 9 : 7), and without regard to 
 threats or fears. Otherwise, you would justly pronounce 
 me a dishonest and unreliable man, even though your 
 threats secured the money. If God should fail to de- 
 mand such a fulfillment of our obligations, it would 
 be unjust to good morals, and consequently to himself 
 and his government; while, if he should require more 
 it would not be just toward us, since they already em- 
 22^ 
 
258 CONVERSION. 
 
 brace all that we can do. Consequently in the observ- 
 ance of his commands, we must be governed by a sense 
 of duty to him. 
 
 L Undoubtedly conversion to God is an act of duty ; 
 and as such, it must be done in view of the creative 
 rights of God over us. 
 
 P. And we can enter upon the observance of our 
 duty to God under that motive, only by means of some 
 resolution of the will which is prompted thereby. 
 
 /. Of course, since it is by some free act of volition 
 that the will always directs our conduct. 
 
 P. As the resolutions of the impenitent will are 
 always produced by the influence of a predominant 
 desire of happiness, it will be impossible to accomplish 
 a moral change therein so long as such desires retain 
 their control. 
 
 /. So I have discovered by my own experience. 
 
 P. In order, therefore, to a proper action of the will 
 toward God, it is indispensable, in the first instance, that 
 the influence of such desires be suspended, at least for 
 the time being. It is only when their motive power is 
 destroyed, that the will can become liberated from their 
 domination. 
 
 /. True ; but how is this to be accomplished ? 
 
 P. It cannot be effected by eradicating the desire of 
 happiness; for that is a constitutional propensity, per- 
 verted indeed, but indestructible as the soul itself 
 You will remember that we saw at the commencement, 
 that it was the hope of succeeding which gave to the 
 desires for an object all their motive influence; and that 
 when this was destroyed, the desires would exert no 
 
ASSUKANCE. 259 
 
 impulsive power over the voluntary conduct where the 
 person was not under actual punishment. 
 
 /. We saw this principle developed in the case of 0.^ 
 who ceased his resolutions and efforts to assist P. in 
 extinguishing the fire at his house, when he lost his 
 expectation of securing the desired reward. 
 
 P. On the same principle, the sinner must be con- 
 vinced that he cannot secure the happiness which he 
 desires. Then his hope of success will be destroyed, 
 and with it the stimulant to exertion for that selfish end; 
 for, as we have seen, no person under the influence of 
 reason will voluntarily attempt an object which he is 
 perfectly convinced is beyond his reach. 
 
 /. That was precisely the position which I reached 
 in respect to my own safety and peace. 
 
 P, Whether this conviction is produced by arguments 
 with accompanying experiments in proof of their valid- 
 ity, as has been done in the preceding pages; or whether 
 it is produced more blindly by the repeated failure of 
 long-continued efforts for an evidence of safety, as is 
 the case under the ordinary preaching of the gospel; 
 still, it is attended with an entire despondency of mind. 
 This is significantly expressed by the apostle: "Sin re- 
 vived, and J G?zec?" [to the pursuit of myself]. — Eom. 7 : 9. 
 
 /. I well know, from recent experience, what is that 
 dejection of spirits and loss of courage in view of the 
 insuperable difficulties that were presented to my suc- 
 cess in selfishness; it was such a failure of hope that 
 made me abandon its pursuit as utterly useless. 
 
 P. Our Lord, in giving an outline of true conversion, 
 laid down three fundamental principles as indispensable 
 thereto. The first is this: "K any man will come after 
 
260 CONVEESION. 
 
 me, [after Christy not after his own selfish ends through 
 him] let him deny himself^ — Mark 8 : 34. To deny, 
 means to renounce, overlook, disown, and turn entirely 
 away fi-om the pursuit of a thing; and for the sinner to 
 deny himself, is to withhold all pursuit of his selfish 
 happiness and interests. It is, for example, no denial 
 of self^ for the inebriate to abandon his cups, at whatever 
 sacrifice of feeling, for the sake of his own ulterior 
 health, happiness or property ; for, in such case, he grat- 
 ifies himself *in respect to the more important particulars, 
 at the expense of some mortification in respect to the 
 less important. And so it is no denial of himself for 
 the sinner to submit to painful mortifications for the sake 
 of some ulterior personal advantage. It is rather a 
 gratification of himself in the most important points, 
 and the degree of his mortifications proves the higher 
 estimate he places upon them. If we suppose a person, 
 impelled by strong desires, to be traveling southward 
 while his business would call him northward, it is evi- 
 dent that he must entirely suspend his movements 
 southward by denying his desires in the sense of entirely 
 rejecting their influence, before he can turn about and 
 guide his steps in the northern direction; and in like 
 manner, the sinner must suspend his efforts for his own 
 happiness by so denying his desires, before he can turn 
 about and direct his steps in the opposite moral direc- 
 tion. You will observe that after the soul is converted, 
 the desire of happiness will again put forth its impulses; 
 but it will cease to be a selfish influence because it will 
 act subordinately to the authority, and subserviently to 
 the glory of God, and the happiness which it will then 
 contemplate will not be independent of him, but will be 
 
ASSURANCE. 261 
 
 taken in him, his service and glory, which will stamp it 
 virtuous and holy. In that aspect, the desire need not 
 be denied. 
 
 /. The reason for requiring self-denial of the sinner 
 is very obvious. 
 
 P. And it is a primary object of the Holy Spirit, in 
 his convicting energies through the truth, to induce this 
 very act of self-renunciation. "He openeth the ears of 
 men, and sealeth their instruction, that he may with- 
 draw man from his [selfish] purpose, and hide pride 
 [inordinate self-regard, or selfishness] from man." — Job 
 83 : 16, 17. To accomplish this, "he reproves the world 
 of sin, and of righteousness, and of judgment" (John 
 16 : 8) ; he convinces sinners of the rightful claims of 
 God over them; of their sinfulness in disregarding his 
 commands; and of the certainty of their damnation 
 therefor, as sinners. As soon as the sinner becomes thus 
 convinced that his efforts to escape will be unavailing, 
 he will suspend them, and liot before. 
 
 /. I had not noticed this peculiar harmony between 
 the command of Christ and the influences of the Spirit. 
 
 P. But the actual result is also in harmony with both. 
 You can observe in your own case, that by a process of 
 convincing argument enforced by experiments, you be- 
 come persuaded that success in securing the happiness 
 you desired was impossible. You accordingly despond- 
 ed; and at last, when that final resolution not to oppose 
 God in recalling your life was proposed, you abandoned, 
 as utterly useless, all attempts in favor of your own 
 safety and peace, and overlooked and even forgot your- 
 self, in your response to it. In that process the power 
 of your desires was suspended, and you denied yourself. 
 
262 CONVERSION. 
 
 /. I see it now clearly. Although my desire of hap- 
 piness remained, its motive influence over my purposes 
 was then as completely suspended as if the desire itself 
 had been eradicated. Its disappointment produced all 
 the trouble of my despondency ; but it exerted no in- 
 fluence toward any relief from it. 
 
 P. And thus you became released from the motive 
 power of the selfish desires; and your mind, for the 
 first time in your existence, was in a position to re- 
 solve and act independently of them, and in view of 
 any other sufiicient external motive which should be 
 presented under the dictates of your conscience. And, 
 as you are aware, the impulse of the conscience is never 
 impregnated with desire, but is purely persuasive and 
 mandatory? 
 
 /. And by such a release the recuperative power of 
 my moral constitution was developed or restored? 
 
 P. Yes. The removal of this obstacle to the suprem- 
 acy of your conscience left you free to act under a sense 
 of duty, or, which is the same thing, under the moni- 
 tions of conscience that you ought and must obey. 
 
 /. I always doubted whether one could thus suspend 
 all action for himself because I had never done it, but 
 I can doubt no more. Still, I would not have done it 
 could it have been avoided ; and being such a reluctant 
 act, there could be no virtue in it. 
 
 P. There was no moral goodness whatever in the act 
 of suspending your selfish resolutions. You might, as 
 many others have done, have resumed your selfish ex- 
 pedients under some false encouragement. Some are so 
 determined, that they will not refrain from them even 
 for the purpose of seeking God the rather. And had 
 
ASSURANCE. 263 
 
 » 
 
 not the Spirit, by means of the truth and your vain 
 expedients, withdrawn you from the purpose to effect 
 your selfish ends, your deceitful heart would have pre- 
 vailed in the same manner. 
 
 /. As all my inclinations were opposed to that step, it 
 must have been produced through his power, of course. 
 But I was far from depending upon the Spirit for such 
 a hindrance, and, indeed, was averse to it. 
 
 P. The Spirit always acts in opposition to the desires 
 of sinners, and they are in fact opposed to every thing 
 he contemplates in reference to them, whatever may be 
 their pretensions of dependence on him. They never 
 either desire or depend on him for the things he pur- 
 poses, until after their hearts are, by regeneration, de- 
 voted to his rule. Then they will bless him for the 
 adverse conquering power which he exercised over their 
 selfish inclinations and purposes. 
 
 /. I always believed it was wrong to despond. 
 
 P. That depends on what we despond about. To 
 despond of success in an impracticable thing, is rea- 
 sonable, and to despond of a wicked thing, is proper; 
 while to despond of a good and attainable object, is 
 both improper and unreasonable. Your heart was fixed 
 upon a wicked and unattainable, because a selfish, ob- 
 ject; and hence it was reasonable and proper that you 
 should despond of it. Christians often despond of the 
 grace and glory of God; and this is unreasonable and 
 improper, because they are both open to them and are 
 holy. The fact that despondency sometimes runs into 
 painful despair, neither affects its propriety nor necessity 
 in the case of the sinner; while such a perversion in 
 the Christian is not only unjustifiable, but is censurable 
 
264 CONVERSION. 
 
 in that it evinces great distrust of Christ, The fact that 
 despondency tends to arrest the efforts of the sinner, 
 instead of being an objection, is the very reason for 
 which it is valuable: for, as we have seen, his steps 
 toward selfishness must be arrested before he can turn 
 to holiness. The sinner is at first aroused to seek his 
 own salvation by considerations of self-interest. The 
 terrors of the law produce them in his selfish heart; 
 and in his efforts, his conscience becomes enlightened 
 in respect to the claims of God, his own duty, his sin- 
 fulness, and his dreadful prospects; so that when he 
 reaches the point of self-denial, his conscience has ac- 
 quired power to withhold him from fleeing back to 
 worldliness. His very anxiety makes him averse to 
 doing so; while the Holy Spirit who has brought him 
 to that point will hold him there, as multitudes can 
 testify who have remained on the verge of self-denial 
 for months and years before they repented. But even 
 if such a danger of relapse existed, there is no help for 
 it ; for the sinner must deny himself here, or be damned 
 hereafter. As a fact, however, it is those convicted 
 sinners who have not reached that point, those who 
 have been falsely encouraged and who have prematurely 
 hoped for pardon in Christ, that apostatize from their 
 profession. They have no root in them; and to sustain 
 their own selfish eternal prospects they flee to all man- 
 ner of error, seducing and being seduced, deceiving and 
 being deceived, and waxing worse and worse. — 2 Tim. 
 3 : 13. When the Christian desponds, he loses his 
 strength (Neh. 8:10); and to him God speaks: "Who 
 is among yoii that feareth the Lord, that obeyeth the 
 voice of his servant, that walketh in darkness, and hath 
 
ASSURANCE. 265 
 
 no light? let him trust in the name of the Lord, and 
 stay upon his God." — Is. 50 : 10. 
 
 /. My aversion to despondency perverted my views. 
 
 P. But self-denial is only preliminary to conversion. 
 It releases the will from the power of the selfish desires, 
 but does not turn it to God. A second fundamental 
 principle in the process of conversion laid down by 
 Christ, is this : *• If any man will come after me, let him 
 deny himself, — and follow Tne." We follow one by 
 acknowledging and obeying his authority, and by imi- 
 tating his example in compliance therewith. To follow 
 Christ, therefore, is to acknowledge him to be the Son 
 of God (1 John 4 : 15), who administers the executive 
 power of the divine government over the world (Matt. 
 28 : 18; and 1 Cor. 15 : 24, 25), and to obey him as*such, 
 imitating his principles, adhering to his doctrines, and 
 observing his examples. In order to enter upon such 
 obedience, there must first be a resolution of the will to 
 obey prompted by the idea of his creative right to 
 exercise authority over us. 
 
 /. I understand you perfectly. 
 
 P. In your own case, when your mind had become 
 released from the motive power of the selfish desires, 
 and when you had suspended all resolutions and exper- 
 iments in favor of your own safety and happiness, the 
 sentiment that you ought not to oppose God in recalling 
 your life induced you to resolve that you would not? 
 
 /. Yes ; as I have observed, I perceived it would be 
 wrong toward him as my Creator, to do so, and I con- 
 cluded that I would not. 
 
 P. That resolution was the act of "following Christ f 
 it was the first act in ftdfillment of your obligations in 
 23 
 
266 CONVERSION. 
 
 motive as well as iu 2^^^''^P^s^ i ^^^^j consequently, it wad 
 conversion to him. A change was then effected in both 
 your motives and resolutions, in favor of God. The 
 external idea of the right of God over your life, pro- 
 duced an internal impression that you ought not and 
 must not oppose him, under which you yielded to his 
 will. The conscience when duly enlightened acts as 
 God's vicegerent in the soul. Having thus acquired the 
 predominancy over the will for God, it proceeded to 
 hold all your appetites, propensities, and other powers 
 in subordination to him. It smiled in approbation of 
 your submission, and gave you peace. It will always 
 encourage your soul in holy obedience; and when you 
 fall under temptation, it will rebuke and dissuade until 
 you repent, when it will again approve, seeking, as it 
 were, to heal the wounds it has inflicted. 
 
 /. For some reason not clear to me at present, I have 
 never before appreciated the influence of the conscience, 
 but have feared to act under its constraints. 
 
 P. You never before appreciated it, because you 
 never had experienced its mild but powerful domination. 
 You disliked it, because it always reproved your sins ; 
 and you feared its influence, because it had always be- 
 fore been a coercive one, under which you had been 
 driven to things which you still disliked. You had 
 always acted from remorse or fears of conscience, which 
 you, as well as all other sinners, mistook for its ;persua- 
 sions. Your fears, your dread of provoking its rebukes, 
 and the like, produced a constrained service which you 
 felt could not, be acceptable. But such is not the pure 
 influence of the conscience itself The Scriptures pre- 
 sent the conscience, when enlightened by divine revela- 
 
ASSURANCE. 267 
 
 tion, as the moral guide of the soul; the apostle re- 
 joiced in the testimony of a good conscience (2 Cor. 1 : 
 12); and it was his constant elfort "to have always 
 a conscience void of offence toward God and toward 
 men." —Acts 24 : 16 ; 2 Tim. 1 : 3. 
 
 I. My own experience now exhibits the difference 
 between acting reluctantly from remorse of conscience, 
 or the fears it produces, and freely from its mandates or 
 persuasions. But I did not look upon the act of resolv- 
 ing not to oppose God, as being conversion. - 
 
 P. Your ignorance of its moral character did not 
 alter that fact; whereas, had you supposed it would 
 have been such, the expectation of succeeding by means 
 of it would have been excited, and would have kept 
 you selfish and nnade the act a failure. Thus, there 
 is a good reason why God should lead the bUnd by a 
 way they know not. — Is. 42 : 16. It would have been 
 worse than in vain to have explained its character be- 
 forehand, for you could not have understood it, being 
 destitute of all experience on the subject, and it would 
 have revived the power of your selfish desires under 
 the supposed discovery of the right way to succeed. 
 
 /. I see the philosophy of that course, and now un- 
 derstand better the mental process through which I 
 passed. My mind was so intent on the facts and argu- 
 ments presented, that I did not watch its action under 
 them. But in that final resolution not to oppose God in 
 recalling my life, I was actuated by no desire or love for 
 him. Indeed, it was so cold and simple a conclusion 
 that I placed no dependence upon it, and hardly re- 
 garded it as a resolution. 
 
 P. I perceive that you are still looking at the subject 
 
268 CONVERSION. 
 
 through the selfish medium to which you have been so 
 long accustomed, but which should now be corrected. 
 You acted both voluntarily and freely in coming to that 
 conclusion ? 
 
 /. Perfectly so. 
 
 P. You could not have any desires for God heforehand^ 
 because all you had terminated upon yourself; and so 
 you could not then have been actuated by any. 
 
 /. That is true; and I see that it was my selfish 
 desires which I endeavored to excite beforehand. 
 
 P. You could not have resolved with any (xccom- 
 panying desires for God, because you had none to take 
 along with you. 
 
 / That is evidently so. 
 
 P. It is preposterous to suppose that any sinner can 
 be willing or desire to have God rule over him, until 
 after he has consented to his rule. By the act of con- 
 senting not to oppose him, you became willing ; so that 
 when the question was presented suhseqiwntly^ Whether 
 3^ou would obey God since it was his right, — ^you acted 
 from a willing state of mind in view of such right. 
 
 /. Yes. I now perceive that I had become willing 
 toward God generally, in consequence of my previous 
 consent not to oppose him in opposition to his right. 
 
 P. You had before been accustomed to act on subjects 
 where desires already existed, and consequently were 
 influenced by them ; but this was one of an entirely 
 new order in reference to which you had no favorable 
 desires, and you were under the necessity of acting from 
 a mere sentiment of duty urged by the conscience. 
 
 /. So I perceive. But is such a simple and cold 
 resolution, even though conscientious, sufl&cient? 
 
ASbUllANLE, 269 
 
 P, Since you could not produce one from vehement 
 emotions, it must be sufficient. But every resolution is, 
 in its own nature, a cold and unimpassioned act, what- 
 ever may be the subject or whatever may be the attend- 
 ing feelings; and it is because they fail to discriminate 
 between the antecedents and the volition produced, that 
 any entertain a different opinion. Professor Upham 
 remarks, "It is undoubtedly true that volitions may 
 have aroused and excited antecedents, and may thus be 
 closely connected with the various affections; but in 
 themselves they are cold and unimpassioned; they are 
 purely executive and mandatory, and are as obviously 
 free from any actual impregnation of appetite, sentiment, 
 or desire, as the most abstract and callous exercises of 
 the intellect." — Upham's Men. Phi. vol. i. Intro, ch. 4. 
 § 30. Thus, if you desire ever so much to visit a be- 
 loved friend, the resolution to do so will be a simple and 
 cold act, one merely executive or directory, although 
 the excitements of your desires might conceal it from 
 your view, and when superficially observed it might 
 seem to partake of their vehemence. 
 
 /. I see that I have fallen into the common error of 
 failing to discriminate properly on this subject. But is 
 there any moral value in such a resolution as mine? 
 
 P. Yes ; for it partook of the character of the motive 
 which prompted it ; and that being holy, the resolution 
 was holy also. Tlius, should you consent to do an act 
 which would defraud another, the simple consent would 
 stamp your character as vicious because of the vicious- 
 ness of your motive or object. In deciding thus, no 
 reference would be had to any intervening feelings, nor 
 indeed would men inquire whether you had any. And 
 23^ 
 
270 CONVERSION. 
 
 if you should conscientiously refuse^ a virtuous character 
 would attach to you for the same reason. The Scriptures 
 require our offering to be the act of our own, or free and 
 voluntary will. — Lev. 1:3. Of the Corinthians it is said, 
 "they first gave their oiu7iselves to the Lord." — 2 Cor. 8: 5. 
 
 I. But what coniiection has such a simple resolution 
 (which I had almost mistaken for a mere assent of the 
 understanding, as it was so different from what I had 
 anticipated) with my subsequent exercises? 
 
 P. In connection with your observation of truth, it 
 was the origin or source of all your new desires and 
 affections on religion. By so consenting not to oppose 
 God in respect to your life, you adopted, under the 
 Spirit, his creative authority as a supreme motive influ- 
 ence ; so that, when the idea of his right to your service 
 was afterwards presented, it spontaneously influenced 
 you to enter upon it; and the same idea has ever since 
 exercised a controlling influence over your purposes, 
 and has constantly disposed your mind to -obey him. 
 This is one important result of that volition. 
 
 I. I can see it clearly. ' 
 
 P. It also placed your will in a new and favorable 
 state toward God; that is, it produced a good-will toward 
 him in view of his rights. 
 
 L It did. 
 
 P. It also produced a good- will to aU his commands, 
 and to every thing you percoive to be right; for the 
 resolution of the will was substantially to do right, since 
 God had a legal authority to command it. 
 
 /. You are Correct. 
 
 P. As soon as you paused to reflect upon the rights 
 of God, his sovereignty for example, good-will thereto 
 
ASSUKANCE. 271 
 
 and desires for the stability and extension of his govern- 
 ment over mankind, arose spontaneously. 
 
 L They did 
 
 P. When you contemplated the righteousness of his 
 character, such good- will excited love to him therefor; 
 and as the beauties of that character glowed before your 
 mind, a love to his glory and a strong desire to promote 
 it as the chief moral good (Ps. 4 : 6), resulted in your 
 heart. 
 
 /. Such was the train of my exercises. 
 
 P. Ill-will to every thing opposed to the rights and 
 will of God and to righteousness in general, was the 
 necessary result of such good-will to God. Accordingly, 
 when you reflected upon your past selfishness of heart 
 and sins of life, an intense ill-will and regret were ex- 
 cited against them, and self-hatred, producing purposes 
 to avoid all sin. The view of the character and conduct 
 of sinners produced similar feelings toward them, with 
 desires for their conversion from sin. And again, the 
 coincidence of the character of Christians with Christ, 
 excited your good-will toward them; and your duties 
 were prized as means of gratifying good-will to God. 
 
 /. I can now clearly see that the good-will for God 
 produced by that final resolution, originated all my sub- 
 sequent new exercises. 
 
 P. And it was the new heart in its primitive form. 
 
 /. Indeed ! Pray explain this point. 
 
 P. The heart is so called from the fleshly organ of 
 the body, which, by its pulsations, sends the blood, and 
 with it life, to every part. In its spiritual sense, the 
 heart is the will in exercise^ sending its influences for 
 good or evil through the whole moral system. The 
 
272 CONVERSION. 
 
 selfish heart is the will exercised in favor of self^ its 
 appetites, passions, and pleasures. The holy heart is 
 the will exercised for God and his glory. President 
 Edwards observes, "The will and affections of the soul 
 are not two faculties; the affections are not essentially 
 distinct from the will; nor do they differ from the mere 
 acting of the will or its inclinations, but only in the 
 liveliness and sensibilitiy of their exercise." — On the 
 Affections. Pt. I. § 1. 
 
 I. Is this view sustained by the Scriptures ? 
 
 P. Abundantly; and on so important a subject we 
 should rely on nothing short of revelation. We shall 
 there find that the requirement of the hearts of men is 
 answered by the action of the will in each of its various 
 states ; which will prove that the favorable action of the 
 will is that which God demands. 1, The Scriptures 
 receive the action of the will in the form of a purpose, 
 resolution, determination, or other simple volition, as 
 being the heart. "My days are past, my purposes are 
 broken off, even the thoughts of my heart.^^ — Job 17 : 11. 
 "And exhorted them all, that ^Yith. purpose of heart they 
 would cleave unto the Lord." — Acts 11 : 28. "Nay, but 
 we will serve the Lord." — Josh. 24 : 21. 2, They also 
 recognize the will in its state of willingness, as being 
 the heart. "Thy people shall be willing in the day 
 of thy power." — Ps. 110:3. "Whosoever is of a will- 
 ing heart, let him bring it, an offering of the Lord." — Ex. 
 35:5. 3, They recognize the will in its more lively 
 state of inclinations or desires, as the heart. "There is 
 none upon earth that I desire besides thee." — Ps. 73 : 
 25. "Delight thyself also in the Lord, and he shall give 
 thee the desires of thy heart." — Ps. 37 : 4. 4, They also 
 
ASSURANCE. 273 
 
 recognize as the heart, that fixed state of the will seen 
 in a predominant disposition. "O God, my heart is 
 j\xedr — Ps. 108:1. "The disposi7igs of the heart of 
 man is of the Lord." — Prov. 16:1, in the margin. 5, 
 They recognize that still more lively state of the wiU as 
 seen in love, as the heart. "Thou shalt love the Lord 
 thy God with all thy heart."— Matt. 22 : 37. 6, They 
 also speak of pleasurable emotions when connected 
 with and evincive of desires, as the heart. "The Lord 
 taketh pleasure in them that fear him." — Ps. 147 : 11. "I 
 have no pleasure in you, saith the Lord." — Mai. 1 : 10. 
 ''Delight thyself also in the Lord."— Ps. 87: 4. 
 
 /. The bent of the soul on God, is what he requires; 
 and this is the new heart, under whatever more or less 
 sensitive aspects it may occur? 
 
 P. That is it precisely ; only, inasmuch as he is enti- 
 tled to the whole bent of it, he rightfully demands all 
 our purposes not only, but all our inclinations, desires, 
 affections, and emotions, for himself. In the first holy 
 act of the sinner toward God^ a simple resolution of the 
 will must take place, because that form of the heart 
 precedes the others in the nature of things, and origin- 
 ates, as we have seen, the good-will from which they 
 proceed. When the soul is thus turned toward God, as 
 the moral excellence and glory of his character is more 
 clearly perceived it increases its attachment to him, 
 until the mere sense of plighted faith and allegiance is 
 absorbed in a grateful and affectionate devotion. Con- 
 science still acting as the guide in duty, the soul is 
 attracted along its paths by holy love, thus "working 
 by love." — Gal. 5 : 6. When, for any reason, the incli- 
 nations do not promptly move the soul in favor of 
 
274 CONVEKSION. 
 
 some perceived duty, conscience assumes tlie reins and 
 issues its mandate; the will then purposes that duty; 
 the inclinations of the will are revived; and then the 
 soul proceeds to execute it both from conscience, and 
 inclination or love. In this view, how important it is to 
 keep your conscience properly enlightened, by a constant 
 and careful attention to the Scriptures; and active, by 
 a wise use of your leisure hours in meditation upon 
 the claims of God and your own duties. 
 
 /. It is important indeed. 
 
 P. Let us proceed. The Scriptures recognize such a 
 change in our motive and purpose as a turning to the 
 Lord, or conversion. This can be abundantly seen from 
 the passages just cited in respect to the heart. It can 
 be seen also from the following passages, among others: 
 "Seek ye the Lord [not yourselves] while he may be 
 found, call ye upon hinn while he is near: Let the 
 wicked forsake his way, [his course of sinful conduct] 
 and the unrighteous man his thoughts, [his unrighteous 
 or selfish motives and purposes'] and let him return [turn 
 away from them] unto the Lord, and [then] he will 
 have mercy upon him. For my thoughts [motives and 
 intentions] are not your thoughts, [in respect to their 
 moral character] neither are your ways [courses of 
 conduct] my ways, saith the Lord. For as the heavens 
 are higher than the earth [in altitude] so are my ways 
 higher [more morally exalted] than your ways, and my 
 thoughts than your thoughts." — Is. 55 : 6 — 9. In the 
 days of Joshua, the people, in view of the benefactions 
 and anticipated pardon and favors of God, resolved to 
 serve him: "therefore will we serve the Lord, for he is 
 our God." There was no self-denial and therefore no 
 
ASSURANCE. 275 
 
 holiness in sucli purposes; which Joshua was prompt to 
 avow. "Ye cannot serve the ZorfZ [being still devoted 
 to yourselves]^ for he is a holy God [requires holy mo- 
 tives and purposes] ; he is a jealous God [solicitous to 
 defend his rights and glory] ; he will not forgive your 
 transgressions nor your sins" [for you are still selfish]. 
 Cut off thus from their plans, they renounced selfishness 
 by abandoning themselves, saying: "Nay, [notwith- 
 standing he may not forgive us] but [still] we will serve 
 the Lordy Joshua here recognized a new motive and a 
 holy intention, and he accepted these first resolutions as 
 conversion. "And Joshua said unto the people, ye are 
 witnesses against YOURSELVES that ye have chosen you 
 [have brought yourselves into united action with] the 
 Lord, to serve him. And they said, We are witnesses." 
 He then proceeded to make known their duties, and set 
 up a monument as a testimonial of their covenant and 
 conversion. — Josh. 24 : 17 — 27. 
 
 /. I have been much perplexed on a point which is 
 now clear to my mind. The resolutions to serve God 
 formed by careless sinners do not accomplish any radical 
 change in the bent of their minds, because they are 
 neither in earnest nor have any holy motive. Those 
 usually formed by convicted sinners, though intensely 
 earnest, are deficient in respect to such holy motive 
 and are under selfish reasons. Those formed by self- 
 denying sinners are both in earnest and in view of a 
 right or holy motive, and therefore accomplish a change 
 in the bent of their minds in favor of that motive. A 
 misconception here has led me to doubt the sufficiency 
 of any kind of resolution in conversion; but I can 
 doubt no more. Will you give me a detail of the or^i: 
 
276 CONVERSION. 
 
 nary experience of Cliristians who have been left to act 
 without very clear instructions under the gospel?' 
 
 P. I will. For want of such instruction many who 
 have, at times, been the subjects of serious impressions, 
 have doubtless been for ever lost; as is said by the 
 prophet: "My people are destroyed for lack of knowl- 
 edge."- — Hos. 4 : 6. There is no matei'ial difference be- 
 tween the rise and progress of the first convictions of 
 sin in one who is afterwards truly converted, and in one 
 who is not. §., for example, is aroused to reflection by 
 the same instrumentalities as any of those I have de- 
 scribed in the first chapter ; and it is not at all material 
 to the final issue what they were. He starts with a 
 heart bent on securing his own safety and peace ulti- 
 mately; and with this prepurpose, he pursues such 
 means as he hopes will terminate in success. He aims 
 to secure evidences of a change and a sense of pardon, in 
 order to a hope of his own safety through Christ; and 
 to this end seeks to make himself good and propitiate 
 Christ. The usual course is first to correct his outward 
 deportment; and next to obtain sincere and right feel- 
 ings, as has been before fully described. In his progress 
 he determines to forsake the particular sins which occur 
 to him, and finally, to renounce the world and its sinful 
 pleasures, with a view to succeed in his more selfish 
 ultimate object. Obtaining no relief or sense of pardon, 
 he redoubles his efforts to make himself better and to 
 give his heart to God sincerely, so as to do it safely to 
 himself and secure the desired change; he prays often, 
 studies the Scriptures, consults Christians for their ad- 
 vice ; and in increasing anxiety for his own ends casts 
 about to find what he calls the right way to Christ. He 
 
ASSURANCE. 277 
 
 tries to believe, but it does no good ; while his thoughts, 
 dwelling upon his sins, arouse his conscience to loud 
 reproofs and condemnat'on, and he becomes more deeply 
 convinced that God is right in his displeasure, that he 
 ought to have served him all his days, that every thing 
 in himself and in his conduct has been and is altogether 
 sinful, and that he justly deserves the everlasting ven- 
 geance of God; and his reproving conscience assures 
 him that remaining in his then impenitent state, his 
 final and eternal perdition is certain. In his renewed 
 efforts 4:0 escape, he usually ponders upon the pains of 
 future punishment until his alarms are very much in- 
 creased, and his endeavors become very energetic. 
 
 /. Are great fears of perdition necessary to a true 
 conversion ? 
 
 P. No; and many have no such sensitiveness about 
 it as I have described, but are merely aware of the prin- 
 ciple of eternal punishment, and are conscious that it 
 will be their fate unless they repent. In their extremity, 
 they are often tempted to flee to the world ; but their 
 conscience, fears, and the Holy Spirit prevent. In this 
 way some continue under the convicting influences of 
 the Spirit for months and even years, leading a life of 
 sadness, and ignorant of the true reason of their remain- 
 ing unconverted. 
 
 /. Better remain so, than to receive false encourage- 
 ment as I did. 
 
 P, Yes ; for the Spirit may finally drive them out of 
 their prepurpose for their own ends, into holiness ; but 
 if, a false belief should confirm them in it, there tjan be 
 no hope in their case, for with it they will resist the 
 Spirit to the last. Q. at last becomes discouraged be- 
 24 
 
278 CONVERSION. 
 
 cause of the fruitlessness of his prayers and efforts for 
 right feelings; he still thinks that Christ is willing to 
 help him, but that he cannot find the right way to go 
 to him for aid. This inability he ascribes to the sin- 
 gularity of his own case ; no one, as he supposes, having 
 had such strange thoughts, wicked feelings, or so hard 
 a heart, as himself Perhaps he ascribes it to his having 
 begun too late, and having so long withstood conviction, 
 and resisted the Spirit; or, to his being too great a sin- 
 ner to be pardoned. Perhaps he concludes that he has 
 committed the unpardonable sin, and grieved away the 
 Spirit; or that he is not elected to be saved. 
 
 /. The true reason, as I now see, being that which 
 Dr. Nettleton developed when under similar convictions 
 of sin — namely, that in all his efforts he was prompted 
 by selfish motives; that he had no love to God and no 
 regard to his glorg in them; that in his distress there 
 was no godly sorrow, and that he had not hated sin 
 because committed against God, but had merely dreaded 
 its consequences. 
 
 P. Yes, that is the true reason. But under his own 
 inferences as to the cause, Q. becomes convinced that all 
 his expedients and efforts to succeed are useless, and in 
 utter despondency he finally suspends them. He is now 
 slain by the law; that is, he is convinced of his entire 
 depravity, of his just exposure to the penalty of eternal 
 death, of his inability to do any thing toward his own 
 'safety and peace, and that no help therefor is to be 
 obtained from God or man. His hostility to God is 
 restrained by -the conviction of the justness of his doom ; 
 and he is determined never to retreat to the world, be- 
 cause his conscience forbids, and he perceives in it a 
 
ASSURANCE. 279 
 
 "certain fearful looking for of judgment and fiery indig- 
 nation," and he is withheld by the power of the Spirit 
 which brought him there. He looks upon himself as 
 a lost man, in every sense. 
 
 /. How clearly the subject opens to me now I As 
 regards every thing he values, he is lost; but no more 
 so then than before, only he has become more fully 
 aware of it. 
 
 P. Yes. The loss of every prospect of success in his 
 selfish purposes, destroys the power of his desires; and 
 now for the first time in his whole existence, his will is 
 released from their domination, and his mind is open to 
 the influence of new moral motives. In his extremity 
 he anticipates no benefit from any thing he can do, 
 since he has tried every thing conceivable ; so that the 
 hope of good does not influence him in his subsequent 
 volitions. He is aware that his situation can be made no 
 more desperate by any position he may take ; and conse- 
 quently he ceases to be influenced by his fears. He is 
 then led to reflect upon the fact that his offended Sover- 
 eign not only has power to punish him, but that he de- 
 serves to be punished ; that God has a right to do with 
 him just as he sees fit for time and eternity, and that he 
 ought to let him. The Holy Spirit now reaches his 
 heart in his regenerating influences; and (g-, without any 
 efforts to be sincere, and without resorting to any of his 
 former expedients, simply resigns himself to let the will 
 of God be done ; and under the mere impulse that he 
 ought' to, and without interposing any desires, hopes, 
 or fears, makes up his mind or consents to leave himself 
 entirely at his disposal for time and for eternity. This 
 consent of the will, is the act of turning to God. 
 
280 CONVERSION. 
 
 Z But he does not then regard it as conversion ? 
 
 P. No. Accustomed to expect strong feelings and 
 bright evidences, and ignorant of the true moral and 
 metaphysical character of the act required, he passes it 
 over as having no tendency to promote his desires. In 
 this he is correct; but he regards it as having no tend- 
 ency to true piety also, in which he is mistaken. He 
 is conscious of being in earnest in thus consenting to the 
 will of God, but attaches no moral value to the act; 
 and this idea is apt to abide with him through life, 
 hindering him from precisely understanding his own 
 conversion, and consequently from affording others clear 
 instructions upon the same point. Under the idea that 
 love only is the heart, when he comes afterwards to 
 exercise pleasure in Grod he considers that feeling to be 
 the act of conversion or change of heart; and he con- 
 sequently labors to keep up his own enjoyments and 
 advises others to do the same, in order to preserve the 
 new heart — a thing which cannot always be done under 
 our present circumstances. 
 
 I. No wonder, in this view, that Christians have so 
 many doubts and are often pluDged into such darkness. 
 
 P. Many self-deceived sinners love to keep the sub- 
 ject in obscurity, and, under the cloak of humility, 
 loudly oppose every attempt to make the point of con- 
 version clear, because it will destroy their own hopes. 
 
 /. But they must be destroyed, in order to their own 
 deliverance ? 
 
 P. Yes; but their selfish hearts will not consent, and 
 would rather abuse those who kindly attempt to en- 
 lighten them. §., in consenting to the will of God, acts 
 simply under a sense of duty, that is, under the impulse 
 
ASSUKANCE. 281 
 
 that he ought to yield to him; and under the same sen- 
 timent, makes up his mind to serve him as well as he 
 can, whatever God may do with him hereafter. It may 
 be that, on so yielding, he expects to be punished; or 
 it may be that he thinks of neither pardon nor punish- 
 ment, but submits to God as one who has a right to do 
 as he will, without anticipating any consequences, favor- 
 able or unfavorable. The important point is, that by 
 the removal of all others, the right of God becomes the 
 strongest present motive, and moves him, under the 
 Spirit, to yield his will to God. 
 
 Z Is submission always the first act? 
 
 P. No. Perhaps when so desponding in self-denial, 
 Q. first thought of his past sins; and the idea that God 
 had a right to forbid them, and did forbid them, led 
 him to resolve to sin no more. In this case, the same 
 principle of the divine authority would be yielded to, 
 and would constitute the act of turning to God. It is 
 not material what particular duty is contemplated in 
 the first volition, provided the authority of God is its 
 motive; and whoever enters thus upon one duty, wiU 
 find that the idea of the authority of God has thereby so 
 obtained the ascendancy over his mind that, under its 
 impulse, he can spontaneously comply with every other. 
 
 I. I see that if the right of God obtains the control 
 of the will through the conscience, on any subject, it will 
 exert the same predominance over all others; for it is 
 intrinsically the most powerful of all motives, and the 
 Holy Spirit, I suppose, will preserve its influence on 
 the heart. 
 
 P. Yes. Q, did not anticipate any change on so 
 yielding to God, and he acquires no such evidences 
 24* 
 
282 CONVERSION. 
 
 of safety as he formerly endeavored to secure; yet he 
 enters upon a new state of mind, inasmuch as he finds 
 himself willing to be unreservedly in the hands of God, 
 and to serve him because he ought to do so. By con- 
 senting, he has reached a state of willingness ; but he 
 seldom looks upon it as a change of heart — for he wants 
 brighter evidences. Still, he feels pleased that God 
 reigns, that his holy will shall be accomplished what- 
 ever becomes of himself, and he is satisfied to be in his 
 hands. Conscience now approves his submission and 
 gives peace to his soul, leaving him astonished, perhaps, 
 that he can feel so composed and even pleased with 
 God while, for ought he knows, his soul will be de- 
 stroyed. This he regards as a degree of insensibility, 
 instead of the power of a new principle as it actually is. 
 Perhaps while engaged in prayer or reflecting upon the 
 character of God, he feels a love to him spring up in 
 his heart; and the more he reflects upon his rectitude, 
 holiness, justice, goodness, the stronger his love becomes. 
 And then, as has been said, he begins to indulge a hope 
 in Christ, and dates his conversion from that period. 
 
 I. The difference then between a true and false con- 
 vert is this: the true submits to God and loves him 
 for his own sake, before he entertains a hope of pardon ; 
 while the false hopes for his own happiness first, and 
 makes a pretended submission to accomplish it, and 
 entertains a selfish love afterwards? 
 
 P. Yes. The false cannot conceive how one can love 
 God, until after his regards are excited by a persuasion 
 of his friendship and mercy to himself! By such yield- 
 ing to God, Q. has acquired good-will to hfm, to all his 
 commands, to all who imitate his character, and generally 
 
ASSURANCE. 283 
 
 to every good word and work. This is exhibited in that 
 love to the disciples, hatred to sin, desire for the exten- 
 sion of Christ's kingdom and devotion to his glory, 
 which have been heretofore sufficiently described. 
 
 /. In order, then, to test our conversion, it is only 
 necessary to decide whether the idea of the creative 
 right of God exerts, of itself, sufficient power over our 
 nriinds to lead us freely to resolve to obey him ? 
 
 P. Yes. And in order to discover the resulting evi- 
 dences of such a volition, we are to look at our exercises 
 toward the character of God, toward duty, toward sin, 
 toward Christians, toward sinners, and the like. 
 
 /. This renders the matter plain and highly satisfac- 
 tory. Most Christians are seeking after some grounds 
 for a hope, instead of contemplating their principles. 
 
 P. In order to show the agreement of a true experi- 
 ence with the principles we have been examining, I will 
 give in a note the exercises of an artless Indian girl, 
 substantially as they are narrated by the missionary at 
 the Mackinaw station.* 
 
 * Me-sai-ain-see had long endeavored to dispel the alarm pro- 
 duced by the faithful instructions of her teachers ; but the fear of 
 dying without the new heart had induced her to correct her deport- 
 ment and to live morally in all respects towards her companions. 
 At last, under an outpouring of the Spirit at the station, she became 
 so convicted of sin, and so distressed at her danger, that she resorted 
 to every conceivable expedient to secure relief, and an evidence of 
 a hope of pardon and future peace. Every effort seemed vain; 
 while the apparent success of those of her companions who had 
 found peace, filled her heart with envy against them, and rebellion 
 against God. Her heart seemed to harden, until she gave up all 
 hope of softening or breaking it; and unable to go forward she 
 was shut up, not knowing what to do. For three days her per- 
 
284 CONVERSION. 
 
 L Are there no varieties in Christian experience? 
 
 P. There are in respect to the causes of conviction 
 of sin, and in the occurrence of the exercises after con- 
 version ; but in respect to the fact of self-denial, and the 
 yielding in some form to the authority of God, there is 
 
 plexity and anxiety was so great as entirely to overcome her; and 
 at last she became unable to shed a tear. She afterwards said to 
 her friends, "I got to my bed-room, and throwing myself upon the 
 bed, I lay for some time unconscious of every tiling but the fire 
 within ; nor durst I shut my eyes for fear I should find myself in 
 death, actually sinking into the flames of hell. I said to myself, I 
 have tried every way [to secure relief by a hope of peace and safety] 
 in vain. I cannot help myself; neither prayers nor anxieties do any 
 good; they lead to no relief." Under this conviction she ceased 
 her efforts for it, and thus denied herself; and conscience then took 
 the command. "It is right, it is just in God to destroy me; I ouglit 
 to perish. He may do what he pleases [an earnest, but unimpas- 
 sioned consent to God's sovereign authority] ; if he sends me to hell, 
 let him do it; and if he shows mercy, well; let him do just what he 
 pleases [that is, a transfer of the whole question to God without 
 dictating what he shall do, and with a previous consent to his deci- 
 sion, whatever it may be ; the will thereby turning from the dominion 
 of self to that of God]. Here, as in a moment, I had such a 
 kind of one or whole view of myself and willingness to be in God's 
 hands, that I could keep in bed no longer, and resolved to go in 
 prayer and throw myself for the last time at the feet of my Saviour 
 [her name for Christ], and solemnly beg of him [not, as before, to 
 pity, pardon, and secure her safety and peace, but] to do what he 
 would with me" [that is, to accomplish his own will, the new object 
 which had, unobserved to herself as it were, just become chief in 
 her thoughts, desires, and purposes.] A pious Indian woman now 
 engaged in conversation with her. The girl said, " she told me how 
 easy it was to believe in the Saviour [hope in his mercy], if I would. 
 She then prayed with me; and here I lost all my burden. I felt light, 
 a strange feeling which I cannot describe. I had no thought that I 
 
ASSURANCE. 285 
 
 no variety. Let us take another case, i?., we will sup- 
 pose, has yielded himself to God, and takes an unex- 
 pected peace in the idea that he is at his sovereign 
 disposal, and that he will do right. Of course his fears 
 and anxieties are now dissipated ; but he is not aware 
 of being in a converted state. It suddenly occurs to 
 him, perhaps, that he has lost his convictions for sin; 
 and in alarm he seeks to recover them. At once he 
 passes down into a state of deep repentance for sin and 
 of self-abhorrence and gloom, which dispel all his late 
 comfort. This he mistakes for conviction of sin merely, 
 
 loved Christ [had no idea that she had any Scriptural evidences, and 
 so had no hope of pardon], but I was happy [in God himself] ; and 
 yet afraid to be happy. I was afraid to give indulgence to my feel- 
 ings; for it would be dreadful after all, it appeared to me, to go to 
 hell with no feeling of distress about it! [Her submission to, and 
 love of the will of God, had not destroyed her desire of happiness; 
 but had for the time so engrossed her heart that the thought sho 
 might be lost gave her no anxiety.] Rising from my knees, I was 
 conscious of a smile upon my face, which I tried to hide." Soon 
 after another person prayed with her, and Me-sai-ain-see afterwards 
 said, "Here I was filled with that happiness I hope to enjoy in 
 heaven, arising from a view of the love, the nearness, and the glory 
 of the Saviour. I seemed to see it, to feel it all in a fullness of joy 
 beyond expression." On being asked, "Can you not love this 
 Saviour?" the poor girl ventured to say, " I hope I do." She said, 
 "this was the first intimation I had dared to give of my peace of soul. 
 My joy had swallowed up all my fear, and I could not resist the 
 answer. Now, I had such a love to all around, as well as for the 
 Saviour, that I could have folded them to my bosom. I appeared 
 to be in a new world ; every thing led me to God ;- not an object 
 did I see, but it seemed to say, How glorious and lovely is the great 
 God !" From that memorable night her life and conversation have 
 been such as becometh godliness. 
 
286 CONVEKSION. 
 
 and struggles onward in deeper darkness. Perhaps 
 some view of God in liis moral beauty may finally lift 
 his soul out of despondency ; but if not, he will spend 
 his days with new principles respecting God and his 
 duty indeed, but without a hope to cheer him onward, 
 and perhaps in the vain struggle after evidences of 
 acceptance. In sadness and doubt he serves the Lord, 
 "faint though pursuing;" and perhaps never enjoys an 
 unclouded hope of "God's salvation" until his entrance 
 into the kingdom on high renders a hope unnecessary. 
 
 I. I think I have met with many such hopeless 
 believers. Some persons are prone to despondency, and 
 always look at the dark side of every subject; and well 
 it is for them that religion consists in a devotion to God 
 and his glory, rather than in a hope of pardon, else they 
 would fail of final holy blessedness. I realize more • and 
 more the importance of clear and correct views, in order 
 to Christian enjoyment. 
 
 P. S. belongs to a class who have never been much 
 alarmed by a view of the eternal perdition which they 
 know awaits them; but who are peculiarly sensitive 
 to their sins, and whose consciences are very readily 
 aroused in view of their guilt. Under the influence of 
 his reflections upon the truth, and under the power of 
 the Spirit, his conscience turns his thoughts so entirely 
 to the subject of his sinfulness and rebellion against 
 God, that he loses sight of all prospect of escaping the 
 divine penalty. Suspending every effort for his own 
 escape, he makes the struggle on the point whether he 
 will 'submit to God or no, until the Spirit reaches his 
 heart, and he yields to God to let him control as he 
 will for time and eternity. His will having now sub- 
 
ASSURANCE. 287 
 
 mitted under a kind of impulse for God, he finds him- 
 self luilling to serve him, and soon exercises those other 
 Christian aflfections before described. In explanation of 
 this subject more at large, I will give, in a note, an 
 account of some revivals of religion under the preach- 
 ing of some of the sound divines of the last century.* 
 
 * Extract from an Account of a Revival of Religion in the toivnship 
 of Bristol, Connecticut, in the year 1799. 
 
 Before the close of the year, there were about fifty who appeared 
 to be reconciled to God, :md who were rejoicing in hope. 
 
 The exercises of these persons were in some respects different, 
 and ill some simihir. Some seemed to have much more pungent 
 convictions of sin than others — some were more conscious of the 
 strength aud bitterness of the enmity of their hearts to God than 
 others. Yet there was a great similarity in the account which they 
 gave of themselves. That account was something like this: 
 
 At first they were principally affected with a sense of their danger 
 of the wrath of God; they then resorted to their own works to 
 conciliate his favor, without that submission to him, and reliance on 
 Christ, which the gospel requires. While pursuing this course, they 
 gnidually grew more and more sensible of their guilt, and of the 
 dreadful depravity of their hearts, till they were convinced of their 
 entire dependence on the sovereign mercy of God for salvation. At 
 this point many were conscious of dreadful heart risings against God 
 and his government. Some were on the borders of despair. After 
 continuing for some time in this state, many of them were suddenly 
 lelieved from the anguish of then* souls. Of these, some were 
 immediately filled with great joy, and with admiring views of the 
 excellence of God's character. Every thing about them seemed 
 showing forth God's presence and glory which they had never seen 
 before. 
 
 Others at first experienced only a calm composure of mind, a full 
 approbation of God's right to dispose of them as he pleased. They 
 did not view themselves as entitled to the promises of the gospel, 
 but even feared that they were losing their convictions, and should 
 
288 . CONVERSION. 
 
 I. I shall be obliged by your doing so. 
 
 P. T. is the representative of still another class, whose 
 numbers are comparatively small. He had become con- 
 return to their former stupidity. This state of mind was generally 
 followed in a few hours, or a few days, with a joyful pereaption of 
 the excellency and glory of God, and a spirit of love, praise, and 
 comfort in Him, or of the glorious work of redemption in Christ, the 
 fullness of His salvation, or some other of the various manifestations 
 which God has made of his perfections. These exercises caused a 
 hope to spring up in their minds that they were born of God. This 
 was commonly by no means strong at first, and was expressed with 
 caution. As they were more or less obedient to God, their hopes 
 increased or diminished. 
 
 Many of them declared that the happiness they enjoyed in religious 
 exercises, far exceeded all the sinful pleasures they had ever enjoyed. 
 A number of those whose experience has thus been alluded to, were 
 formerly opposed to the doctrine of the divine purposes, and the 
 total depravity of the natural heart. After their conversion, they had 
 no quarrel with these doctrines. There was a man in the parish, 
 about fifty-six years old, who had been very inattentive to religion, 
 and had very much neglected public worship. When the revival 
 commenced, he was at work in a neighboring township. After two 
 or three months he returned. He found many of the people greatly 
 changed; and this led him to reflect en his own sinful condition, till 
 he became deeply impressed with a sense of his danger. He then 
 constantly attended religious meetings, and soon acquired some just 
 views of the relations between God and himself, and of the way of 
 salvation. Not long after, he manifested a spirit of submission to 
 God. He was asked if he was willing that God should govern all 
 things according to his own good will and pleasure. He readily 
 answered, "Yes, that is what I want." It was said, "What if he 
 should cut you off?" He answered, "Well, I won't find fault with 
 him if he does. I won't say I submit, and then find fault with him 
 if he doesn't do with me as I wish." 
 
 He said this in a manner which indicated that he uttered the real 
 feelings of liis heart He remained for several weeks rejoicing in 
 
ASSURANCE. 289 
 
 vinced of his sins, of his just desert of the divine 
 wrath, and also that he would be lost if he remained in 
 his then state of heart; and for some time he had been 
 
 God and his government, and in the doctrines and duties of the 
 gospel, before he had any idea or hope that he was a real Christian. 
 This was not known to his neighbors, and one of them asked him to 
 state the reasons why he thought himself a Christian. He replied, 
 " I don't think I am one, I have no idea that I am, but I hope I shall 
 be." Mention was made to him of the gracious promises made to 
 those who will cast themselves on God's mercy. He answered, "I 
 choose that he should do with me as he sees fit.'* 
 
 Some time after this by comparing liis exercises with the word of 
 God, he indulged an humble hope that he was a Christian. He 
 continued to enjoy great peace of mind, though a sense of his own 
 vileness and unworthiness increased upon him. On one occasion, he 
 said, "A sense of my vileness neither interrupts my happiness, nor 
 leads me to dread the day of judgment, for my hopes are in Christ 
 alone." 
 
 Extracts from an Account cf a Revival in New Cambridgey 
 Connecticut J in 1799. 
 
 When first awakened they were generally moved by a sense of 
 danger. They then set out with the resolution and expectation of 
 making themselves better. But the more they attended to the duties 
 of religion and endeavored to make themselves better, the more 
 sensible they became of their exceeding depravity and guilt. They 
 were soon brought to see that their hearts were full of sin and 
 opposition to God. Instead of supposing, as they formerly did, that 
 they had no enmity to God, and that they did many things which 
 were right and acceptable in his sight, they were now sensible that 
 they had always been opposed to his charaxiter and government, 
 that they had been sinning against him in all their moral conduct, 
 and that he might justly cast them off for ever. They were fully 
 convinced that such was their depravity, that they should never 
 repent unless influenced by the Spirit of God, and that God might 
 justly withhold that influence, and leave them to go on and perish 
 
 25 
 
290 CONVERSION. 
 
 seeking religion, as he supposed, by prayer and attention 
 to religious duties. On one occasion he was listening 
 to an interesting, because convincing discourse on the 
 subject of the sinner's duty to God. He soon forgot him- 
 self in the subject; and when the preacher presented the 
 idea of the rightful authority of God over the creature, 
 he assented to it as a clear truth, without thinking about 
 his own happiness. On the idea being urged that we 
 ought to obey God, he thought it would be right toward 
 him, and under the Spirit concluded he would obey 
 him. This was done without any thought of himself, 
 and therefore with self-denial. He continued thus to 
 follow the preacher through his discourse; and at its 
 close for the first time thought of himself, and of the 
 people who surrounded him. His eye rested upon some 
 active Christians in the assembly, and his heart flowed 
 out in good -will and love to them as disciples of Christ. 
 Now, said he, I can understand what these Christians 
 
 in their sins. The convictions of some were more sharp and pow- 
 erful than those of others. Some experienced them for a longer, 
 some for a shorter time. When they were very powerful, the 
 subjects of them commonly found relief sooner. 
 
 When they found relief, it was commonly from a discovery of the 
 glory and rectitude of the divine character, and a disposition to 
 submit to God. They had new views and feelings toward almost 
 every thing around. Jesus Christ appeared glorious and lovely, 
 and such an all-sufficient Saviour as they needed, and therefore they 
 cordially trusted in him for salvation. They could rejoice that the 
 Lord reigned, and would dispose of all events as he saw best. The 
 Bible appeared new and delightful, and they cordially approved its 
 doctrines and precepts. These and other similar views and feelings 
 were manifested by the young converts; but some manifested a 
 much more lively sense of these things than others. 
 
ASSURANCE. 291 
 
 have been about, and will help them serve 'the Lord. 
 And such has been his endeavor hitherto. 
 
 T. I see that if one happens to forget himself, he 
 can act in view of a holy motive alone; but one cannot 
 forget himself by trying, and T. must have pretty much 
 worn out his selfish courage before then. 
 
 P. My object in these details has been to meet the 
 cases of various Christian readers, in order that they 
 may clearly understand their own exercises, decide upon 
 their moral character, and so enjoy the blessings which an 
 assurance will confer. If any such have been disturbed 
 by the instructions and arguments heretofore used for 
 sinners, it will not work the least injury ; while by un- 
 derstanding the false as well as the true, their perceptions 
 of the latter will be more clear, and their confidence 
 in it will be rendered more firm. It is a received doc- 
 trine, as expressed by the Westminster Assembly, that 
 "although unregenerate men may vainly deceive them- 
 selves with false hopes and carnal presumptions of being 
 in the favor of God and estate of salvation, which hope 
 of theirs shall perish ; yet such as truly believe in the 
 Lord Jesus and love him in sincerity, endeavoring to 
 walk in all good conscience before him, may in this life 
 be certainly assured that they are in a state of grace, and 
 may "rejoice in the hope of the glory of God;" which 
 hope shall never make them ashamed." And again: 
 "Such may, without extraordinary revelation, by faith 
 grounded on the truth of God's promises, and by the 
 Spirit enabling them to discern in themselves those gi^aces 
 to which the promises of life are made.^ and bearing witness 
 with their Spirits that they are the children of God, 
 
292 CONVERSION. 
 
 be infaUibhj assured that thej are in the estate of grace, 
 and shall persevere therein nnto salvation." 
 
 /. I feel reassured ; for I feared that such confidence 
 in one's good estate might be dangerous to the Chris- 
 tian's faithful progress, as well as presumptuous. 
 
 P. As to its being dangerous, we must distinguish 
 between the sinner who has a hope, and the Christian. 
 The sinner has no love to God for his intrinsic moral 
 worth, to impel him to obedience. All the motive influ- 
 ence he possesses, is the desire and hope to secure his 
 favor in order to his own safety and peace. Now, let 
 him become perfectly confident of this favor, and he 
 will be ready to plunge into any favorite sin, and to 
 riot in every worldly pleasure which he does not appre- 
 hend will interfere with his prospects. And he is very 
 liberal on this point, since he has no standard in his 
 own heart superior to the love of pleasure, by which 
 to decide the moral propriety of his conduct. Hence we 
 find that those increasing sects in religion which substi- 
 tute rites and forms for holiness, are the most popular 
 and their devotees the most worldly. The six days 
 of the week are spent in worldliness and the pursuit 
 of every attainable pleasure; while the Sabbath is, as 
 far as is agreeable, devoted to repairing damages, and 
 to confirming a hope of eternal pleasures after the 
 present are worn out. But as respects the Christian, 
 who has a new, a holy, and a superior affection for God 
 and for the things that make for his glory, a confidence 
 in his good estate is a most powerful stimulus to perse- 
 verance, inasmuch as it encourages him with a hope of 
 victory! Slavish fear forms no part of his motives; 
 but there is a holy fear which will always exist, and 
 
ASSURANCE. 293 
 
 which will tend to sustain him in his progress, however 
 strong his preseiit confidence may be. "Let us therefore 
 fear, lest a promise being left us of entering into his 
 rest, any of you should seem to come short of it." — Heb. 
 4:1. In the perfect obedience of the saints of light, 
 may be seen the effects of a fiill assurance on the holy 
 heart. The temptations of the world are never so pow- 
 erless, as when the Christian rests in a holy confidence 
 on Christ, not merely for a pardon, but for strength to 
 glorify him here and to enjoy him hereafter. 
 
 /. And the constrained service of the fearful sinner 
 under his doubts, could be no more acceptable than if 
 rendered from a confident hope. 
 
 P. As respects such assurance being presumptuous, 
 nothing can be so which is founded on the truth. To 
 believe any truth, or to receive any correct inference 
 from it, can never be arrogance or presumption ; but not 
 to do so, may rather evince an undue diffidence. 
 
 /. My fear was to apply the fact to myself. 
 
 P. We should never suffer our mere apprehensions 
 to interfere with the conclusions of our judgment, or 
 with the application of them to ourselves, whether fa- 
 vorable or unfavorable, when truth will authorize or 
 require it. I therefore advise you to dispel such influ- 
 ences, and to open your mind to conviction on this 
 subject. 
 
 /. I will do so. But will not such a confidence in 
 my good estate, be equivalent to declaring that I am 
 perfect in my own estimation? 
 
 P. By no means. The selfish mind, indeed, so regards 
 assurance, for the reason that all its hopes are based 
 upon its own supposed goodness, and it seeks perfection 
 25* 
 
294 CONVEKSION. 
 
 as the ground of perfect confidence in its future safety. 
 When the standard of holy principle and of the divine 
 law is lowered to the exigencies of his selfishness, or 
 when his blind or seared conscience fails to reprove him 
 for a deviation from that which God has presented as 
 his rule of heart and life, it is easy to imagine him- 
 self to have attained a sinlessly perfect state, and to 
 hope professedly in the merits of Christ, but really upon 
 his own supposed righteousness. This is the key to 
 the destructive error known as Perfectionism; an error 
 which cannot long enthrall the true believer, because 
 his standard is too high and his conscience too sensitive 
 to continue the self-complacent delusion. The Scriptures 
 every where condemn it by implication, and in many 
 instances by express averments. Thus God pronounced 
 Job upright, in view of his upright principles and his 
 honest purpose to observe them ; while Job himself, in 
 view of his various violations of them in feeling and 
 conduct declared, "If / say I am perfect, it [the very 
 pretension] shall also prove me perverse," or turned 
 aside from the truth and right. — Job 9 : 20; Eccl. 7 : 20. 
 Still, the Christian feels that it is his duty to be per- 
 fectly holy (Matt. 5 : 48) ; he knows that it is his duty 
 to exercise every right feeling toward every object 
 toward which he exercises any moral feelings at all. 
 But he well understands that neither perfection nor 
 imperfection constitutes the reason why Christ pardons 
 the penitent, and he does not look to his progress to 
 graduate his hope. He knows that he is not accepted 
 because he is holy ; and he knows also that he will not 
 be accepted unless he has a holy character. He looks 
 to his principles and exercises, not to ascertain whether 
 
ASSURANCE. 295 
 
 and to what extent he deserves a recompense; but 
 whether he can perceive the quahfications which Christ 
 has rendered indispensable to his mercy, so as to trust in 
 him without presumption. When he discovers them, he 
 does not ground his expectations upon them, or partly on 
 them and partly on Christ ; but averting his attention 
 from his conscious demerit as well as from his holy 
 principles, he rests solely on the mere grace of Christ 
 through the atonement for wisdom, righteousness, sanc- 
 tification, redemption, and eternal life. 
 
 1. I can now readily understand the difference, but 
 never did before. I used to think and say that my 
 hope was alone on Christ, by which I meant, as I now 
 perceive, that I depended alone on iha powei' of Christ; 
 while I trusted in my hope and other supposed qualifi- 
 cations, to recommend me to him for the exertion of that 
 power. It was mere self-righteousness. 
 
 P. A species which is, alas! too common throughout 
 the whole visible church. 
 
 /. I have feared that such assurance would evince a 
 want of due humility. 
 
 P. And so many think, whose condemning consciences 
 drive them from its comforts. Humility of the under- 
 standing, is a teachableness of disposition under divine 
 revelation. Humility of the will, is its entire submission 
 to God and his word as therein made known. Humility 
 in estimation of ourselves, consists in ascertaining and 
 receiving the exact truth respecting ourselves so far as 
 it can be reached, as having long rebelled against God, 
 and as being without any just claim to his mercy, and 
 the like. It does not require us to condemn ourselves 
 beyond reason, nor to keep out of view those new char- 
 
296 CONVERSION. 
 
 acteristics which we may possess, through grace. Christ 
 was meek and lowly of heart, but he did not therefore 
 disbelieve in every thing approvable in his own charac- 
 ter. It is pleasant to see one arrayed in robes of whose 
 moral beauty he is unconscious — for then we are sure 
 that pride is absent; but the loveliness and power of 
 piety do not consist in such unconsciousness, else they 
 would be lost in heaven, where every saint knows him- 
 self, even as he is known by others. And while such a 
 supposed attainment might excite the pride of the sinner, 
 it always must fail with the Christian who well knows 
 that what he possesses is a mere gift, and that he not 
 only falls far short of the high mark set before him, 
 but is continually, by sin, making occasions for self- 
 reproach. 
 
 /. I am satisfied. 
 
 P. Then act upon these principles while we recapitu- 
 late some of the points we have been investigating. I 
 understand that you are now conscious that the right of 
 God as your Creator is sufficient of itself, whenever you 
 contemplate it, to induce you to resolve to obey him? 
 
 I. It is sufficient. 
 
 P. And that, when you contemplate the character of 
 G-od it looks pleasant and desirable; and when you 
 regard his glory, you have a desire and purpose to en- 
 deavor to promote it by avoiding whatever you are 
 persuaded he would disapprove, by dispatching whatever 
 work he has assigned you in life, and by observing his 
 commands in well-doing toward mankind? 
 
 /. Yes. 
 
 P. Then you are converted to God, in a new purpose 
 and new desires for him I 
 
ASSURANCE. 297 
 
 /. Yes; I will dismiss my fears, and admit this fair 
 conclusion. 
 
 P, You would not doubt my promise when seriously 
 made, and on a matter where it could be readily per- 
 formed ? 
 
 /. Indeed I should not. 
 
 P. How much more confident should you be in respect 
 to the promise of Christ, the all-truthful and all-powerful ! 
 He has promised to accept those who are converted, to 
 remit their sins, to keep them to the end, and to confer 
 on them eternal life.— Acts 3:19; John 10:28; Heb. 
 6 : 9. Having been converted through his grace, the 
 promise attaches to you ; and you stand in reference to 
 it precisely as though he should now address you by 
 name from heaven, and assure you of his favor. 
 
 /. Yes ; the promise, I do believe, applies to me. 
 
 P. And you do now cast yourself entirely on Christ 
 for remission of sins, and for eternal life ? 
 
 /. I do. I hope in him, and in him alone. 
 
 P. And as you cannot doubt his veracity or power, 
 and as you are fully confident, fi-om the evidence of 
 your own consciousness, that you have yielded to the 
 authority of God — ^you can now trust in Christ, with a 
 full assurance that he has remitted your sins, and that 
 he will give you eternal life ? 
 
 /. I can, and do. 
 
 P. "He which hath begun a good work in you, will 
 finish it until the day of Jesus Christ." — Phil. 1 : 6. By 
 conversion to Christ you have now become one of his 
 disciples, or a Christian; by receiving him and his truth 
 with such confidence, you have reached the assurance of 
 faith ; and by undoubtingly trusting in Christ, you have 
 
298 CONVERSION. 
 
 attained tlie full assurance of hope. ''And we desire,' 
 says the apostle, "that you show the same dihgence, to 
 [the preservation of] the full assurance of hope unto 
 the end."— Heb. 6 : 11. The subject of "growing in 
 grace, and in the knowledge of our Lord and Saviour, 
 [our Sovereign, and Deliverer,] Jesus Christ," will be 
 pursued in the next chapter. In the holy confidence of 
 your heart, ever rest upon him for strength and victory ! 
 
 I. With his aid, I will. I cannot express my sur- 
 prise, my gratitude, my love to Christ for that matchless 
 kindness which has plucked me as a brand from the 
 burning, which has brought me up out of the horrible 
 pit, out of the miry clay, and has set my foot upon a 
 rock, and has established my goings ! To God be all 
 the praise and glory! 
 
 P. "Eejoice in the Lord alway; and again I say, 
 Kejoice!" — Phil. 4:4. And who should rejoice, if the 
 servants of the great King cannot? Now, Almighty 
 power is pledged that all things shall work together for 
 your "good. — Eom. 8 : 28. It has been truly said that 
 the exercise of goodness, wisdom, and power by another 
 who is pledged to use it in our behalf, and who is com- 
 petent and faithful, is of the same value to us as if we 
 possessed and exercised it for ourselves; and as the 
 infinite goodness, wisdom, and power of God is so 
 pledged for us, it is the same as though we possessed 
 them ourselves. Thus have you already become an 
 "heir of God, and joint-heir with Christ." — Rom. 8 : IT. 
 
 I. 0, may I always walk in the paths of holy love 
 and obedience, ,that I may ever show my gratitude for 
 such disinterested goodness ! 
 
 P, The Holy Spirit Will aid you to accomplish that 
 
ASSURANCE. 299 
 
 desire. Let not the cares and evils of life press hard 
 upon your spirits, for life is short, and its rapid flight is 
 hastening you to the rest of eternal glory and blessed- 
 ness. Be faithful; and when you reach the last of 
 earth, Christ will enable you to say, "Yea, though I walk 
 through the valley of the shadow of death, I will fear 
 no evil: for thou art with me; thy rod and thy staff 
 they comfort me." — Ps. 23 : 4. Christ has gone before 
 us, marking his pathway in blood; and we shall find 
 the footing as firm beyond, as on this side the grave. 
 God rewards in order that, in the everlasting "ages 
 to come, he might show the exceeding riches of his 
 grace in his kindness towards us through Christ Jesus" 
 (Eph. 2:7); and we may be sure that he will recom- 
 pense like one possessed of inexhaustible stores I This 
 privilege was purchased with the life of his own Son ; 
 and he is only awaiting his own good time in which to 
 exercise it without measure. He has prepared for you 
 a mansion — it is a glorious one! He has made ready 
 a robe of righteousness — it is a spotless one ! He h^ 
 laid by for you a crown — and it is a brilliant one I 
 In that mansion shall you ever find shelter from sin 
 and sorrow ; — within the folds of that robe shall all your 
 guilt be covered; — with that crown shall you reign 
 with him for ever and ever! 
 
 /. I can hardly find language in which to express the 
 feelings of my overflowing heart ! 
 
 "Sweet visions these that cheer our way, 
 And lead our weary spirits on: 
 As sunbeams in a wintry day — 
 So bright, so beautiful are they! 
 But not so quickly gone. 
 
800 CONVEESION. 
 
 "And faith shall shortly yield to sight, 
 And we shall gnin that pleasant land; 
 Shall tread those boundless fields of light, 
 Drink of that stream of pure delight. 
 And near our Saviour" stand." 
 
CHAPTER X. 
 
 PERSEVERANCE. 
 
 Pastor. My friend, you have now entered upon tlie 
 Christian warfare; and before you are the prizes of 
 glory, honor, immortality, and eternal life. — Kom. 2 : 7. 
 The pursuit of these will subject you to no charge of 
 mercenariness, for they are virtuous rewards for a holy 
 life; — rewards which our heavenly Father delights to 
 confer. "Let us lay aside every weight, and the sin 
 [unbelief] which doth so easily beset us, and let us 
 run with patience the race that is set before us, look- 
 ing unto Jesus the author and finisher of our faith." — 
 Heb. 12 : 1, 2. 
 
 Inquirer. God grant that I may "so run as to obtain." 
 — 1 Cor. 9 : 24. I can place no dependence on myself for 
 steadfastness; but "I can do all things through Christ 
 which strengtheneth me." — Phil. 4 : 13. My greatest 
 dread is to fall into sin. 
 
 P. A wholesome fear will tend to keep you on your 
 guard against temptation. "Wherefore let him that 
 thinketh he standeth, take heed lest he fall. There hath 
 no temptation taken you but such as is common to 
 man ; but God is faithful, who will not suffer you to be 
 tempted above that ye are able; but will with the 
 temptation also make a way to escape, that ye may be 
 able to bear it.''— 1 Cor. 10: 12, 13. 
 26 
 
802 CONVERSION. 
 
 /. How inexpressibly good is CliristI I need much 
 instruction in the way of life. 
 
 P. We are free agents in all our religious conduct ; 
 due knowledge is, therefore, as indispensable to our pro- 
 gress in this, as in any other pursuit; and consequently 
 when it is enjoined upon us to "grow in grace," we are 
 also commanded to grow "in the knowledge of our 
 Lord and Saviour Jesus Christ." — 2 Pet. 8 : 18. As has 
 been remarked, a reliance upon the Holy Spirit for light 
 and strength is not only necessary for us, but is an act 
 of due honor to him. But it is important to observe 
 that, in the language of Arrowsmith, "the things which 
 the Holy Ghost discovers, are no other for substance 
 but those very things which are contained in the written 
 word; only he affords regenerate persons clearer light 
 to discern them by, than they had before conversion. 
 Turn a learned man to the same author which he pe- 
 rused when a young student ; he will find the self-same 
 matter, but see a great deal further into it." He draws 
 his people after God, by the use of adequate motives 
 addressed to minds that have become sensitive to his 
 gracious influences; or, in his own language, "I drew 
 them with cords of a man, with bands of love." — Hos. 
 11:4. 
 
 /. And by such means, the Spirit acts in entire con- 
 sistency with our own free agency. 
 
 P. Some, who do not understand this fact, attempt to 
 depose upon the Spirit the duties which belong to them- 
 selves; and as he will not assume" them, many, as a 
 consequence, fail of eternal life. But others who un- 
 derstand that, as "laborers together with God" (1 Cor. 
 8 : 9) they have their own separate work to do, devote 
 
PEBSEVERANCE. 308 
 
 themselves to it as earnestly as if every thing depended 
 on themselves ; and they reap the blessed fruits. 
 
 I. In what does the Christian warfare consist? 
 
 P. It consists in the observance of the third principle 
 laid down by our Lord, in the terms of discipleship 
 already referred to — namely, "to take up his cross 
 daily." — Luke 9 : 23. The cross was an instrument of 
 death ; and to take it up daily, is to sacrifice every selfish 
 project as it may arise in the heart, on the altar of duty 
 to God ; to resist every inducement to sin ; and to deny 
 every evil thought, afiection, and action, as urged by 
 remaining corruption. In order to this, the authority 
 of God must be maintained in active supremacy over 
 the will, and his glory as a supreme attraction to the 
 affections. Said the apostle, "I therefore so run, not 
 as uncertainly ; so fight I, not as one that beateth the 
 air [without any clear or definite object]; but I keep 
 under my body [my selfish desires and aims], and bring 
 it into subjection [to the will of God] ; lest that by any 
 means when I have preached to others, I myself should 
 be a cast-away."- 1 Cor. 9 : 26, 27. Thus a holy fear 
 also stimulated him as he pressed "toward the mark 
 for the prize of the high calling of God in Christ Jesus." 
 —Phil. 3 : 14. 
 
 /. If Paul indulged in such apprehensions, they surely 
 wiU not be groundless in us; and how wary should we 
 be! I feel like a mere child in the school of Christ. 
 
 P. Have a child's teachableness and docility of will 
 in respect to the truths of revelation, and you will not 
 fail of the kingdom of heaven. — Luke 18:17. 
 
 I. What is precisely intended by obedience to God ? 
 
 P, It has been defined while speaking of conversion 
 
304 CONVERSION. 
 
 in the last chapter. I will observe, however, that obe- 
 dience is a peculiar act in respect to the motive that 
 produces it. It implies a subordination to authority, 
 to the exclusion of every other inconsistent considera- 
 tion. As, if I command my child to do a certain act, 
 and he does it for some private reason of his own, such 
 as getting money from me; this would not be an act 
 of obedience to me^ for it would not be done in observ- 
 ance of my parental authority. 
 
 /. Yes; I perceive that obedience can only be where 
 the right of a superior to command is recognized and 
 acted upon as the motive. 
 
 P. And therefore obedience to God is an act done in 
 pursuance of his commands, and from respect to his right 
 to command. To do a commanded act because it seems 
 prudent or politic, is not obedience to God^ but is in 
 observance of the dictates of prudence or policy. You 
 will notice that the Christian, having truly obeyed in 
 will, is entitled through grace to hope in the mercy, and 
 for the glory of God; and as this is in accordance with 
 the divine will, he does not vitiate any future act by 
 observing his commands from the combined motives 
 of his creative right, and the hope of his pardoning 
 grace, and glory. But still, when his attention is turned 
 to the point, he finds himself able to lay aside his hope 
 as a motive, and to act solely in view of such right of 
 God; for the latter remains as sufficient a motive of 
 itself, as at the beginning of his service before he indulged 
 a hope. Whereas, the unconverted mind cannot lay its 
 hopes aside until compelled to do so as we have seen ; 
 and it never acts under the influence of the right of 
 God until it reaches conversion; and hence the sinner, 
 
PERSEVEKANCE. 305 
 
 in doing what God commands, never acts because he 
 commands, however confident he may be to the con- 
 trary, while stimulated by hope or fear. 
 
 /. I am aware that tlie creative rights of God, and 
 the selfish hope of the sinner, are morally opposite 
 motives; and my own experience abundantly satisfies 
 me that, being exclusively under the power of his hope, 
 it will exclude the influence of the former. He may 
 know t\iQ.i God commands an act, but he cannot then 
 enter upon it in the least degree because he commands it. 
 What is intended by submission to God ? 
 
 P. Submission is the act of the mind in yielding 
 to the authority of God, in order to obedience. The 
 latter is the continued observance of the will of God, 
 while the former is the consent of the will to the divine 
 rule under which obedience is pursued. In respect to 
 the sinner's desires for his selfish happiness, it implies 
 their entire abandonment by self-denial ; so that, in the 
 original act of submission, they exert no influence what- 
 ever over his will. In respect to his desires to avoid 
 punishment — desires which can never be obliterated, or 
 made otherwise than averse to pain — it implies a sus- 
 pension of their influence also, so that they shall then 
 exert no motive power. The idea of the authority of 
 God, standing thus alone and being consequently the 
 strongest present motive, subdues the will; the sinner 
 yields thereto without question or debate, and notwith- 
 standing whatever evil may occur to himself. By these 
 means, the authority of God acquires through the inter- 
 mediation of the conscience, the supremacy over the will, 
 and the constitutional desires for happiness and against 
 pain are, when they revive, reduced to subordination to 
 26* 
 
306 CONVERSION. 
 
 it; so that should God command any duty, however 
 onerous to the flesh, and even though it led to death 
 itself, his authority would suffice to produce obedience 
 under the grace of his Spirit. 
 
 I. This explains the principle on which Bunyan acted 
 in the Bedford jail, while in constant fear and even 
 certainty of death, unless he renounced the preaching 
 of the gospel. His desire of happiness and anxiety to 
 avoid banishment from God, made him reluctant to en- 
 counter that danger, with no prospect of security ; and 
 he thought if God would only give him an evidence 
 of his favor, he would not hesitate in following the path 
 of duty. But no such evidence could he obtain; and 
 he was compelled to take it for granted that God might, 
 after all, banish him according to his deserts; and he 
 was thrown back upon the simple question, whether 
 he would obey the command of God, whatever might 
 be the consequences. One of his commentators re- 
 marks, that for many weeks poor Bunyan knew not 
 what to do ; till at length it came to him with great 
 power that at all events, it being for the word and 
 way of God that he was in this condition of danger, 
 perhaps in the path of death, he was engaged not to 
 flinch an hair's breadth from it. Bunyan thought 
 furthermore that it was for God to choose whether he 
 would give him comfort then, or in the hour of death, 
 or whether he would or would not give him comfort in 
 either, or comfort at all ; but it was not for Bunyan to 
 choose whether to serve God or not, for to this he was 
 bound. He was bound, but God was free. "Yea," 
 says he, " it was my duty to stand to his word, whether 
 he would ever look upon me, or save me at the last, or 
 
PEBSEVERANCE. 307 
 
 not; wherefore, thought I, the point being thus, I am 
 for going on, and venturing my eternal state with Christ, 
 whether I have comfort here or no. If God doth not 
 come in, thought I, I will leap off the ladder even blind- 
 fold into eternity, sink or swim, come heaven, come 
 hell. Lord Jesus, if thou wilt catch me, do; if not, I 
 will venture for thy name!" 
 
 P. Well done, noble Bunyan ! that commentator justly 
 adds. Now, had he paltered with duty until he could 
 have become assured of his own safety ultimately, this 
 commendation would have been as undeserved as his 
 dereliction from principle would have been evident. 
 
 I. Yes. And such was my own position for many 
 years, in respect to God. I wanted my own will, in 
 regard to myself, to prevail over his will; but now I 
 prefer the will of God to my own, and my preferences 
 tend to whatever he may direct or permit. 
 
 P. As your desires now coincide with your conscience 
 for God, vou can act under the influence of both in 
 repeating your submission, "It is the Lord, let him do 
 what seemeth him good." It is, as has been remarked, 
 the peculiarity of the Christian that, when doubts and 
 fears assail, he can retreat to the divine sovereignty and 
 submit himself unreservedly to God, and find sweet 
 consolation in the fact that God reigns and that his holy 
 pleasure will be accomplished in all things.. Of aU 
 others, this state of heart is the most delightful as well 
 as ennobling; it is one which selfishness, though pos- 
 sessed of all its aims, could never afford. 
 
 /. As I well know by experience. All my peace 
 heretofore has resulted from a hope of my own safety; 
 and I was so consummately selfish as to look upon the 
 
308 CONVERSION. 
 
 greatest afflictions, even sncli as the death of friends, as 
 designed to chasten me, and so an evidence of the favor 
 of God — and to take comfort in the thought — which 
 was called resignation to the will of God! How dif- 
 ferent is that beautiful appeal of the Psalmist to his 
 own soul under trials: "Why art thou cast down, 
 my soul? and why art thou disquieted within me? 
 Hope thou in God; for I shall yet praise him, who 
 is the health of my countenance, and my God." — Ps. 
 42 : 11. In submission, are we required to consent to 
 become unholy, if it be the will of God ? 
 
 P. The act of unreserved submission to the will of 
 God, is itself a renunciation of unholiness; and conse- 
 quently in it the sinner impliedly consents not to remain 
 unholy. God never wills that any of his moral crea- 
 tures, not excepting Satan himself, should consent to be 
 unholy; and hence no such contingency can arise. The 
 penalty of the law is pain^ not unholiness. The latter 
 is the crime for which the former is inflicted ; as rebel- 
 lion against an earthly ruler is the crime for which the 
 pain of death is imposed by human laws. It would 
 seem strange for one condemned for rebellion against a 
 civil government, and who was required to yield himself 
 implicitly to the authority of his sovereign, to inquire 
 whether he was bound to consent to continue in his 
 rebellion I And especially so, if he should so earnestly 
 object to consenting as to make it a point with his sov- 
 ereign ! We should suspect that there was some secret 
 and sinister consideration or plan in his mind, which he 
 attempted to effect by that stratagem. 
 
 /. Certainly we should, for his sovereign's will and 
 his duty would be too plain to be mistaken. His ex- 
 
PERSEVERANCE. 309, 
 
 ceptioTi of remaining in rebellion would be barefaced 
 hypocrisy, since his heart would obviously be on con- 
 tinuing in it. I should imagine that it was a plan to 
 secure a present confidence of pardon, by a seeming 
 prearrangement for his future loyalty; by which he 
 would be able, as he supposed, to bias his sovereign's 
 will, and submit with safety to his authority. This would 
 surely exclude true submission. 
 
 P. Your inference would be just; and it explains 
 what many sinners mean by raising the same point in 
 respect to consenting to remain unholy in their submis- 
 sion to God. Not a few, assuming that they are already 
 Christians and that the will of God is favorable toward 
 them, urge that they are now hound to except unholiness 
 in their submission ; and under color of that name, they 
 really except their own selfish will and desires, and so 
 remain in moral opposition to him, with a hope. And 
 even Christians are often misled by their arguments. 
 
 I. I know that, in my selfish state, such an attempt 
 would have been merely a means of excepting my 
 punishment for unholiness; for I now find that I had 
 no real opposition to the thing itself. I am glad that I 
 gave up every thing to the will of God, making no 
 terms; for by so doing, I have become opposed to sin 
 in heart, and can discard unholiness in reality. 
 
 P. In every exigency, and indeed at all times, accus- 
 tom yourself to yield your all unreservedly to him; 
 then you will be furtherest from unholiness; and on 
 that foundation your hope in Christ will become the 
 brightest, your joys in the Lord the strongest, and your 
 activity in the duties of piety the most decided. **The 
 
810 ' CONVERSION. 
 
 Lord reigneth, let the earth rejoice; let the multitude 
 of isles be glad thereof."' — Ps. 97 : 1. 
 
 /. What is intended by evangelical repentance? 
 
 P. Repentance consists in the opposition of the heart 
 to sin because it is in disobedience to God, and therefore 
 wrong. It exists in two forms — namely, as a volition, 
 .and as an affection. As a volition^ it is the honest pur- 
 pose to avoid sin produced by the idea of the authority 
 of God. The original {metanoia) signifies a change of 
 mind ; a change of one's mode of thinking, feeling, and 
 acting; a pursuit of an after-thought in reforming one's 
 life; a change in opinion followed by a change in 
 purpose and action; attaining to a right use of one's 
 senses. Our Lord (Matt. 21 : 28, 29) exemplified re- 
 pentance as a volition, by the case of a parent exercising 
 his authority over his son by commanding him to go 
 and work; he refused to obey, but afterwards repented, 
 that is, recognized the right of his father to command, 
 and resolved to disobey him no more, and went to his 
 work. He did the will of his father in respect both to 
 his motive and purposed conduct. The repentance of 
 the prodigal son is intimated by the expression, "and 
 when he came to himself" (Luke 15 : 17), when he came 
 to a right use of his senses in respect to his conduct, and 
 duty to his father. Repentance as an affection, consists 
 in hatred to sin when its criminality is perceived; disgust 
 in view of its moral deformity and odiousness; dislike 
 to selfishness in self and in others, and abhorrence of 
 self on account of it; and sorrow over sin in view of 
 its opposition to the infinite goodness of God. 
 
 I. I am reminded of the complaint of the missionaries 
 to the Siamese, "that they had no word in their Ian- 
 
PERSEVERANCE. 311 
 
 guage to indicate repentance," (meaning- that they have 
 none for the affection^) "but that the term used by them 
 signified only a change of purpose." It seems they had 
 one for repentance as a volition^ at least. 
 
 P. Yes; and if they should exercise it toward God 
 in that sense, they would be saved. Eepentance as a 
 volition is the form in which repentance, when it. is his 
 first act, is exercised by the sinner; and it is always 
 followed by repentance as an affection of sorrow for sin 
 and the like, as soon as the true character of sin is con- 
 templated. The latter stands to the former in the rela- 
 tion of an effect to a cause ; and repentance as a purpose 
 must, like every other cause, precede its effect. 
 
 J. On the contrary, I always supposed that sorrow for 
 sin must precede and produce the purpose of reform, 
 when repentance was the first act of the sinner. 
 
 P. Sinners take that view from the habit of being 
 always moved by preceding selfish affections, and from 
 the encouragement it affords them of having feelings as 
 evidence that they may proceed with safety and in a 
 manner to please Christ. Christians also are prone to 
 adopt the same view, because they overlook the mode 
 in which sorrow for sin first arose in their own hearts, 
 and being themselves accustomed to act from the im- 
 pulse of holy hatred to sin, they imagine, without reflec- 
 tion, that sinners do so also. Where sin is openly 
 acknowledged by the sinner, evincing a knowledge of 
 the command of God forbidding its commission and a 
 consciousness of criminality in perpetrating it, and when 
 he forsakes it by an observed determination to depart 
 from it, from the motive of its being so forbidden, it is 
 true repentance as a volition ; and the Holy Spirit declares 
 
812 CONVERSION. 
 
 he shall have mercy. — Prov. 28 : 18. And when he after- 
 wards contemplates his selfish heart and sinful conduct, 
 repentance as an affection will be spontaneously exer- 
 cised ; for by the first act, ill-will toward sin is produced, 
 which will necessarily evince itself subsequently in the 
 livelier state of an affection. 
 
 I. And yet many, in explaining that passage, act as 
 if the Spirit did not understand mental philosophy or 
 had made a defective communication of his views; for 
 they insist that the sinner must have sorrow in the 
 first instance, and that the purpose to forsake sin must 
 be produced by it. 
 
 P. That is, sorrow for sin must be exercised before 
 the sinner has any ill-will toward it as sin ! A second- 
 ary exercise must precede a primary ! We might smile 
 at this were it not that sinners are hindered, and many 
 of them, doubtless, sent to perdition by it. If one was 
 causelessly injuring you, what would you naturally 
 require of him first? 
 
 L That he should stop immediately. 
 
 P. And for such a reason as would always restrain 
 him; that is, because his conduct was wrong and unjus- 
 tifiable toward you? 
 
 I. Yes; that should and would influence him, if he 
 was honest in forming such a determination. 
 
 P. That, then, would be repentance toward you as a 
 volition. But would you not expect, if he was honest 
 in that purpose, to see him become sorry for having 
 causelessly wronged you, whenever you should present 
 the subject in a proper light? 
 
 /. I certainly should. 
 
 P. That would be the resulting repentance as an 
 
PERSEVERANCE. 813 
 
 affection. This form of it, will naturally reproduce 
 still more determined resolutions of reform in every 
 respect; tliat is, renewed repentance as a volition. 
 
 /. This is all very natural. 
 
 P. And such is the description given by the apostle 
 (2 Cor. 7 : 10, 11) in his remarks to those who had 
 already exercised repentance as a volition, and who 
 consequently were in the exercise of it as an affection. 
 "For godly sorrow [that which springs from a good- 
 will to God wounded by a sense of sin, or repentance 
 as an affection] worketh repentance [purposes of reform] 
 to salvation not to be repented of [not to be retracted 
 nor regretted]. For behold this self-same thing, that ye 
 sorrowed after a godly sort, what carefulness it wrought 
 in you, yea, what clearing of yourselves, yea, what 
 indignation [against sin, and against yourselves on ac- 
 count of it], yea, what fear, yea, what vehement desire 
 [for purification], yea, what zeal, yea, what revenge!" 
 
 I. Wherein does this differ from false repentance, or 
 the sorrow of the world ? 
 
 P. True and false repentance differ in respect to their 
 external motives; in respect to the internal motive in- 
 fluences which produce the first act of repentance ; and 
 in respect to the feelings which result. In the first 
 place, true repentance is produced by the motive of the 
 rights of God over the sinner, or, which is the same 
 thing, by a view of the wrong of his conduct in vio- 
 lating his obligations to God; whereas false repentance 
 is produced by a view of some evil consequence of sin 
 to himself, and by the fears thereby excited. In the next 
 place, true repentance as a volition, when the original 
 act, is produced by the motive impulse of the conscience, 
 27 
 
314 CONVERSION. 
 
 dissuading him from further disobedience because of its 
 being so wrong against God ; whereas false repentance 
 is produced by the motive influence of his desires for 
 his own safety and peace, to be accomplished, as he 
 supposes, by renouncing his evil waj^s. In the last place, 
 in true repentance all the feelings of regret, sorrow, 
 hatred, and the like, described by the apostle, are exer- 
 cised in view of the intrinsic impropriety of sin, and 
 produce more determined purposes to avoid it in every 
 known case; whereas those feelings in false repentance 
 are chiefly exercised in view of the danger which sin 
 has produced, and the folly of having committed it at 
 such a risk. Conscience has not obtained the suprem- 
 acy; but, though enslaved to selfishness, it still pours 
 remorse through the soul ; and such feelings produce at 
 one time stronger desires and purposes to avoid sin in 
 order to escape perdition, and under other circum- 
 stances, they render life an intolerable burden. 
 
 /. Do the Scriptures speak of this false repentance? 
 
 P. Yery often ; as in the passage last cited, where the 
 apostle declares, "but the sorrow of the world worketh 
 death." And such was, for example, the repentance of 
 Judas. — Matt. 27 : 3. The term there used {metamelomai\ 
 intends the change of one's mind from a painful and 
 therefore selfish motive; and also a feeling of sorrow in 
 view of one's miserable condition, and remorse in view 
 of his conduct. The self-reproaches of Judas, therefore, 
 instead of leading him to renounce sin as unholy, and 
 to submit to God, drove him into the greatest of all 
 sins in the vain search for relief. 
 
 I. This makes the selfish and morally worthless char- 
 acter of his repentance perfectly evident. Alasl what 
 
PERSEVERANCE. 815 
 
 multitudes are, I apprehend, depending upon similar 
 false repentance for their eternal welfare! 
 
 P. And by scrutinizing your own experience, you 
 can discover the reason why repentance is so apt to be 
 selfish and spurious, and why true repentance is, compar- 
 atively, so seldom reached. Every effort to excite sor- 
 row for sin, was in vain for the reason before given — 
 namely, that it is a secondary exercise, one which must 
 be preceded by ill-will to sin produced by a right pur- 
 pose to abstain from it. And again, every effort for 
 such a right purpose was prompted by your desires to 
 escape punishment by means of it; and even when you 
 placed the idea of the rightful authority of God before 
 your mind and endeavored to act from it in resolving, 
 you was actuated in that very endeavor by those more 
 remote selfish desires, which necessarily prevented that 
 idea from becoming a motive. 
 
 /. And. yet every sinner imagines that the only way 
 to obtain a holy motive is to present one before his 
 mind and endeavor to act from it. 
 
 P. When the desires are already enlisted in favor of 
 the general subject to which the motive relates, it will 
 become influential, on such a presentation of it, in con- 
 sequence of the power of the desires ; but when no such 
 favorable desires exist, the idea thus presented and 
 urged will be powerless to move the will. A failure to 
 notice this radical difference leads many persons to think 
 that they have adopted holy motives, while in fact they 
 are influenced, as before, by their selfish desires, and the 
 supposed holy motive is merely a new channel through 
 which they are gratified, and from which it derives all 
 its supposed power. The influence of the opposing 
 
816 OONVEKSION. 
 
 desires must be suspended, before the new moral mo- 
 tive can successfully control the will; and until then 
 every purpose and feeling will be worldly and selfish. 
 And what is more, no sinner can ever deny himself 
 purposely to obtain such new motive, for the effort Avill 
 be dictated by his selfish heart, and so effect no self- 
 denial; — its ulterior influence must be destroyed by 
 some hand and power more mighty than his own. As 
 a general thing, he must be driven to self-denial by a 
 conviction, under the "Spirit, that he can never make 
 progress in that direction, or he will never reach it. 
 
 I. I feel distressed at the vast numbers of Christen- 
 dom who will find themselves cut off from eternal life 
 by this principle. I do not wonder that the disciples 
 asked, "Are there few that be saved?" And what is, 
 if possible, more deplorable still, the creeds and systems 
 of many neither contemplate such self-denial nor are 
 calculated to produce it, nor is it usually urged upon 
 inquirers; so that they fail of it, notwithstanding the 
 command of our Lord. Will you please explain what 
 is intended by evangelical faith? 
 
 P. Faith, in its most general sense, is the assent of the 
 mind to the truth of what is declared by another, resting 
 on his authority and veracity without other evidence. 
 This, when exercised in the truths of divine revelation, 
 is intellectual faith in God; for it receives the Scrip- 
 tures as true upon his authority and veracity. The 
 faith of the heart in God as a Sovereign, as required by 
 him (Rom, 10 : 10) is the resignation of the will to his 
 authority, and the reception of him, his word, his char- 
 . acter, his glory, and his commands, as the subjects of 
 our desire and love. It presupposes that, (selfishness 
 
PERSEVERANCE. 317 
 
 being removed by self-denial,) divine trutli when hon- 
 estly received and properly applied to one's self, will, 
 through the Spirit, move the will to obedience and 
 ultimately excite its affections. Thus, Jesus is presented 
 as the Son of God, and as such invested with the rights 
 of divine sovereignty. When one believes this, he 
 exercises intellectual faith in Christ; and selfishness 
 being truly renounced, if he yields to him by resolving 
 to obey him on that account, he will thereby exercise 
 faith of the heart, and his affections will promptly 
 respond to his character and glory. "But these are 
 written, that ye might believe that Jesus is the Christ, 
 the Son of God ; and that, believing, ye might have life 
 through his name."— John 20 : 31 ; Acts 8 : 37. 
 
 /. And hence Christians are called believers? And 
 the cause of so much spurious faith lies either in mis- 
 taking mere intellectual belief for heart-faith, or in pur- 
 posing obedience without self-denial, and consequently 
 from selfish motives, as is the case with the Campbellites 
 and others? 
 
 P. Yes. But we are not to imagine things and act 
 upon them as the truths of God, under the idea that 
 simple belief in any thing is gospel faith. It is not 
 competent for the sinner, for example, to imagine that 
 Christ has promised or is willing to save Am, and to 
 act upon it in ostensibly yielding to his sovereignty, 
 as though it was a fact, and he had faith in the divine 
 veracity and promise. 
 
 I. I fear that many do not reflect upon the validity 
 of what they believe, but imagine things which have 
 never proceeded from God. 
 
 P. The term faith is often used to express hope in 
 27* 
 
318 CONVERSION. 
 
 Christ. But the Christian's faith in Christ as a Saviour, 
 is rather his confidence in the general declaration, be- 
 cause it proceeds from him, that all who are borh 
 again, converted, trulj penitent and the like, shall have 
 remission bf sins and everlasting life through his aton- 
 ing grace. His hope is the appropriation of this prom- 
 ise to himself, inducing a confidence that Christ has 
 remitted his sins, and will receive him to eternal life. 
 This distinction is important; for if sinners confound 
 the one with the other, they will be liable at the first 
 to seize upon a hope of their own salvation, instead of 
 simply believing that the penitent shall be accepted, and 
 instead of resigning themselves to the sovereign rule of 
 Christ and renouncing sin — whereby only can the terms 
 be complied with. Faith and hope, are radically dis- 
 tinct exercises: "Nowabideth faith, hope, charity, these 
 three''^ (1 Cor. 13: 13); and faith in God, or in Christ as 
 the sovereign God, (for these are considered the same in 
 the Scriptures — see Tit. 8 : 8, and John 11 : 45,) leading 
 to absolute submission and obedience, must always pre- 
 cede a valid hope, both in the order of the divine ar- 
 rangement and of correct mental action; for true love 
 to God cannot be exercised before such faith, nor can 
 a hope in the blessings of grace, but they always flow 
 from it. Hence faith, and not hope, is made the con- 
 dition of pardon. — Mark 16 : 16. 
 
 /. I always used faith and hope as alike; and can 
 see bow my deceitful heart led me to misconstrue the 
 declaration of Christ, "no man cometh unto the Father 
 but by me." Anxious only for a hope, I understood it 
 to mean that, in order to secure the favor of the Father, 
 the sinner must first hope in the pardoning mercy of the 
 
PERSEVERANCE. 819 
 
 Son. As going to the Father means submitting to his 
 creative authority and devoting our hearts to his glory, 
 so to come to him by means of Christ, must mean sub- 
 mitting to Christ as our Sovereign and devoting our 
 hearts to his glory, — for the Father and the Son are one 
 and the same in substance; and then we shall be in a. 
 state to indulge a valid hope in his mercy. 
 
 /. Yes ; and that declaration had a peculiar force with 
 the Jews to whom it was addressed. The}^ indulged 
 selfish hopes in the Father in consequence of the cove- 
 nant of God with Abraham "to be a God unto him and 
 unto his seed" (Gen. 17: 7), which they misunderstood 
 to mean his natural instead of his spiritual descendants. 
 They looked upon Christ as one who would not favor 
 their selfishness ; and they knew that if they acknowl- 
 edged his godship and submitted to his authority, it 
 must be at the expense of the denial of their own ends. 
 Hence, they resisted the conviction of his claim to 
 divine authority; and he, on the other hand, warned 
 them of the selfishness of their religion, and that they 
 could not in reality bow to the Father except as they 
 believed in his own divine authority, renounced their 
 selfishness or the works of the flesh, and submitted to 
 his rule. And to this day they deny Christ simply 
 because of this requirement ; for had he required them 
 only to hope in his mercy rather than in the Father's, 
 in order to salvation, they would have immediately 
 received the evidence of his divinity with gladness. 
 But then it would have produced no radical change; 
 for the selfish heart with its hopes and pleasures would 
 remain, terminating on the Son rather than on the 
 Father, as its minister of sin. It is impossible for the 
 
820 CONVERSION. 
 
 Jews of the present day to be truly converted otherwise 
 than by the method which Christ and his apostles adopted 
 with their fathers ; and the same resistance will be made 
 by that peculiarly selfish and stiff-necked people, who, 
 " uncircumcised in heart and ears [unbelieving in the 
 godship of Christ against all evidence, and unsubmissive 
 in will to his authority] do always resist the Holy 
 Ghost."— Acts 7 : 51. 
 
 /. The tables seem to be turned in our day, and men 
 are seeking, by a precipitate hope in Christ, precisely 
 the selfish salvation which the Jews sought by a hope 
 in the Father, and for which Christ denounced them? 
 
 P. It is even so; and they love to consider it the 
 Christian religion. 
 
 / I have been much puzzled by the taunt of a per- 
 son, that he had rather be selfish with the Apostle 
 Paul, than be the contrary with others. I now see 
 that the apostle reproved selfishness in all its forms; 
 that the salvation he desired and urged upon the pur- 
 suit of believers was not selfish happiness, but the glory 
 of God, conformity to his image, and the blessedness 
 flowing from enjoying him and his glory for ever. But 
 being then inexperienced in the difference, such remarks 
 weighed much with me and endangered my soul. It 
 seems to me that Paul, after his conversion, was the 
 most unselfish person that ever lived. 
 
 P. Yes, next to his Master. In your progress through 
 the world, you will find many whose opinions you 
 would be predisposed to respect, but who will evince a 
 lamentable deficiency in clearness, if not in experience, 
 on many points. You must become well persuaded in 
 your own mind, not from mere whim or feeling, but 
 
PERSEVERANCE. 821 
 
 from examination and conviction, and must stand to 
 those convictions in the face of all the world ; and if 
 you find any who would dissuade from this course, be 
 sure that they wish to domineer over men by retain- 
 ing them in ignorance, or else are afraid of disturbing 
 their own hopes by having such truths examined. 
 Eather obey Christ, who for this very purpose com- 
 manded the Jews, "Search the Scriptures, for in them 
 ye think ye have eternal life; and they are they which 
 testify of me." — John 5 : 39. 
 
 /. Your counsel shall be observed, with God's bless- 
 ing. As I must stand or fall to my own master, I will 
 form and follow my own opinions upon the Scriptures 
 of truth. What is intended by sanctification ? 
 
 P. It is the progress of the Christian upon his new 
 principles of submission to the authority of God, and 
 devotion to his glory ultimately. "The path of the 
 just is as the shining light, that shineth more and more 
 unto the perfect day." — Prov. 4 : 18. Its efficient cause 
 is the Holy Spirit (1 Pet. 1:2); the instrumentality is 
 the truth, a knowledge of which enables us to exercise 
 our reason, judgment, will, and affections in the right 
 channels and in reference to right objects. — John 17: 
 17. A change in our moral state before God involves 
 a change in our opinions and feelings in respect to him, 
 ourselves, and mankind, wherever they have been defect- 
 ive. I must refer you to the Scriptures, and especially 
 to our Lord's sermon on the mount (Matt. 6, 6, and 7), 
 for the necessary instruction in those duties, by the 
 observance of which we are to grow in grace. But 
 permit me to remark that if you are in a gracious 
 state you will so carefully govern your temper and 
 
322 CONVERSION. 
 
 control your conduct in respect to those around you, 
 that observers will take knowledge of you that you 
 have been with Jesus. — Acts 4:13. 
 
 I. I used to think that, in the process of sanctification, 
 we aimed indeed at the attainment of the divine author- 
 ity as a superior influence over the mind, but still as the 
 last thing to be acquired, say, at death; but the Scrip- 
 tures place it at the very beginning. 
 
 P. It is natural that the unconverted heart should 
 always take that view of sanctification. It knows 
 nothing practically of that principle ; all its warfare con- 
 sists in observing questions of policy as to what on the 
 one hand is necessary to its hopes of happiness for the 
 future state, and on the other what indulgences may be 
 enjoyed in the present without materially endangering 
 those hopes. That principle seems to be so high, so 
 far beyond what he has ever reached, that the uncon- 
 verted person is apt to conclude that no one can reach 
 it in this life, at least before the hour of death; and 
 hence, he makes conversion the end of sanctification! 
 The very act of the mind from which the believer de- 
 rives his characteristic principle and the moral weapon 
 with which he is to contend with selfishness through 
 life, is made by the sinner to be the last attainment of 
 perfection in the Christian course! All his efforts for 
 it are selfish, of course; and if his selfish hopes con- 
 tinue to be sustained by his erroneous view of sanctifi- 
 cation, there can be no ground to expect he will ever 
 reach the point of regeneration ; and if he has so per- 
 verted the Scriptures as to be beyond correction on the 
 subject by them, and as he has never acted on the new 
 principle so as to have the evidence of consciousness 
 
PERSEVERANCE. 323 
 
 that the idea of the authority of God may be of itself 
 enough to move the will to obedience, and if he will not 
 receive the testimony of others who have practically 
 tested the fact, it will be vain to try to deliver him. 
 The most we can hope for where the infatuation is so 
 com])lete, is that he will abstain from making *'the 
 heart of the righteous sad, whom God has not made 
 sad, and from strengthening the hands of the wicked, 
 that he should not return from his wicked way" (Ez. 
 18:22): and from opposing others whose scriptural 
 sentiments disturb his own repose. 
 
 /. I see by my own experience, that up to the period 
 of attaining that principle, the process of what I some- 
 times called sanctification was pure unholiness enlivened 
 by a hope. But when we start on the principle of the 
 divine authority of the Son of God, are we bound to 
 observe it perfectly in heart and life? 
 
 P. God requires not only that we embrace perfectly 
 upright principles, such as the creative authority of God, 
 but that we observe them perfectly in respect to the 
 feelings and purposes of our hearts, and in our external 
 deportment. And our consciences, acting upon this 
 divine standard of perfection, always reprove us for 
 every perceived departure therefrom. 
 
 /. But is such perfection attainable even in kind, in 
 this life? 
 
 P. The sanctification of the believer is imperfect in 
 this life. In the words of the Westminster Assembly, 
 "there abideth still some remnants of corruption in 
 every part, wlience ariseth a continual and irreconcil- 
 able war, the flesh lusting against the spirit, and the 
 spirit against the flesh: — and so that saints grow in 
 
324 CONVERSION. 
 
 grace, perfecting holiness in the fear of the Lord." And . 
 such is the testimony of Scripture, "There is not a just 
 man upon earth, that doeth good, and sinneth not." — 
 Eccl. 7:20. "Not as though I had already attained, 
 either were already perfect ; but I follow after, if that I 
 may apprehend that for which also I am apprehended 
 of Christ Jesus." — Phil. 3 : 12. In the kingdom of 
 heaven the saint will reach perfection in kind, and will 
 ever be approximating to the moral excellence of God 
 in degree. 
 
 I. Who, then, can be saved ? 
 
 P. All true believers. The disciple is regarded as a 
 saint, not because he is as perfect in holiness as are the 
 saints in heaven, but because his principles are upright 
 and godly, and because perfection is his aim. — Job 1 : 
 8. Your selfish views formerly induced the error of 
 supposing that absolute perfection was the condition 
 of pardon; whereas repentance, and obedience with 
 that aim, is made the condition by infinite grace. On 
 the same ground Christians are prone to abandon their 
 hopes in sadness, when they discover any sin in their 
 thoughts, hearts, or conduct; and are apt to conclude 
 that they have never been regenerated, on the singular 
 supposition that there is some peculiar power in true 
 regeneration, which, had they possessed it, would have 
 of itself kept them from all future sin, whether they are 
 themselves watchfal or no; — a most grievous error 
 indeed. These accusations of conscience are its reproofs 
 for our failure to act according to the standard of right 
 " or perfection in those particular instances, and not for 
 our want of those holy principles of heart, which, duly 
 cultivated, would have prevented those deficiencies ; that 
 
PERSEVERANCE. 325 
 
 is to say, the conscience admits the believer's regenera- 
 tion, but reproves him for a deficiency in its legitimate 
 fruits, through his own fault. It is as if you had started 
 with the view of prosecuting a journey, and while on 
 your way are occasionally drawn aside by various in- 
 ducements, so that your progress toward your journey's 
 end is devious and slow. A view of your wanderings 
 might make you sorrowful, and you might hastily con- 
 clude that it could not be possible that you ever really 
 commenced that journey; whereas, the true inference 
 would be that you started, but that you progressed 
 criminally slow. Apply this principle to your Chris- 
 tian course, and it will save you much distress and 
 trouble in respect to your regeneration, while it will 
 make you more anxious to persevere. 
 
 /. I will remember to do so. But with such a de- 
 fective service, will Christ accept the true believer? 
 
 P, Yes, where his aim is to glorify God in every 
 thing. "Like as a father pitieth his children, so the 
 Lord pitieth them that fear him. For he knoweth our 
 frame ; he remembereth that we are dust." — Ps. 103 : 13, 
 14. The ground of the believer's acceptance, as before 
 remarked, is not at all upon any desert of a beneficial 
 recompense on his part; nor partly upon his works or 
 deserts, and partly upon Christ to make up his defi- 
 ciencies; but is exclusively and altogether upon the 
 righteousness of Christ, as manifested in his obedient 
 sufferings in the atonement If it depended in any 
 degree upon any such merit of the believer, he would 
 be lost beyond remedy, for he has none whatever. 
 
 I. Will you explain the exact mode or principles of 
 28 
 
326 CONVERSION. 
 
 the acceptance of the true believer, by virtue of the 
 atonement ? 
 
 P. Yes; and in the first place will notice the nature 
 of imputation. The term imputation was borrowed hj 
 the old writers from commerce, and properly signifies to 
 set a sum down to somebody's account; as if one Lad 
 made a contract by virtue of which a debt accrued from 
 him to another, the creditor would impute it to the 
 debtor, or set it down to his account and make him 
 answerable for it. To impute an action to a person, is 
 to attribute it to him as its real author. It implies a free 
 agent, who may be reasonably and truly regarded as the 
 author of his own actions in such a sense as that they 
 may be justly charged to him. In this sense it is used 
 in the Scriptures: "Blood shall be imputed unto 
 [charged upon] that man;" and the reason is given in 
 the fact that *\he hath shed blood."— Lev. 17 : 4. 
 
 I. I was always under the impression that, in a reli- 
 gious sense, to impute a thing to a person was to make 
 believe it was his, or to consider it his as it were^ even 
 though it actually belonged to some one else. 
 
 P, One may have the benefit of another's act, and it 
 may be placed to his account in respect to such benefit, 
 but never in respect to the act itself Like his char- 
 acter, every person's act is his own. 
 
 /. I see the distinction clearly. 
 
 P. Imputation was held to be of two kinds — namely, 
 simple and efiicacious. Burl, on Nat. Laio. pp. 24. 
 170. Simple imputation consists only in ascribing a 
 person's own action to himself, and in approving or dis- 
 approving him on account of such action; insomuch 
 that no other effect arises from it with regard to him. 
 
PERSEVERANCE. 327 
 
 Thus, one gives food to a hungry mendicant; we spon- 
 taneously attribute the action to him as his own, and 
 attach to him also a desert of approbation on account of 
 it; and we esteem and praise him accordingly. It 
 would be the spontaneous attestation of our own hearts 
 to his goodness; and his refusal, in such a case, would 
 elicit our imputation of disapprobation. One who freely 
 and voluntarily observes the rights of his Creator in his 
 actions, is denominated righteous in the Scriptures; as 
 it is said, "The Lord loveth the righteous. "—Ps. 146 : 8. 
 However the Almighty energy exerted by the Spirit to 
 induce the sinner, in conversion, to bow to the authority 
 of God, and to walk in the paths of holy obedience, 
 may be exercised, and however clearly all the glory of 
 it belongs to God, yet they occurred from the resulting 
 free and voluntary act of submission by the sinner him- 
 self; as such it was Ms own action^ and should be imputed 
 to him, with all its moral consequences, as certainly 
 and truly as we would place to one's account the gift of 
 that food. And if he had refused, the same principle 
 would apply to his condemnation. Accordingly we find 
 that God, in the Scriptures, does attribute the evil 
 actions of the sinner to himself, with his disapprobation 
 on their account: ''Behold, thou hast spoken and done 
 evil things as thou couldest." — Jer. 3:5. " A man of 
 wicked devices will the Lord condemn." — Prov. 12:2. 
 And we also find that he imputes to believers, as their 
 own act, their observance of his creative rights, and 
 also all the moral consequences. "And a great number 
 believed, and turned unto the Lord." — Acts 11 : 21. 
 "Not he that commendeth himself is approved, but 
 whom the Lord commendeth." — 2 Cor. 10 : 18. 
 
328 CONVERSION. 
 
 /. On reflection, it is obviously correct to impute to 
 a person his religious as well as his secular, his pious 
 as well as his sinful, actions; for in either case they are 
 really his own ; and if they are his own, then he is either 
 approvable, or censurable, according to his moral char- 
 acter in them. Only it savors of a want of humihty to 
 do so in respect to our pious conduct; it looks like 
 boasting or claiming some desert of the divine favor. 
 
 P. I repeat that true humility, different from that 
 which is simulated, is always based on the truth and is 
 never inconsistent with it ; and you will find, ere we 
 finish this subject, that there is no ground for any such 
 fear. As has been heretofore remarked, one who has 
 done a right action has merely discharged a bounden 
 duty ; and he has no claim upon others on account of it, 
 and no right to insist upon their approbation or com- 
 mendation. These are rendered spontaneously, if at all, 
 by the observer; and however deficient in moral good- 
 ness he may show himself by refusing to approve and 
 comm.end a good action, the agent cannot rightfully 
 compel him to it, were it in his power. 
 
 I. Yes ; I perceive it is so. But as God does not act 
 from any obligation of duty toward his creatures, he 
 has a claim to our approbation and praise. 
 
 P. It is said, in respect to believers, " that God was 
 in Christ, reconciling the world unto himself, not im- 
 puting [not charging to their account] their trespasses 
 unto them" who are brought into a state of moral 
 agreement with himself — 2 Cor. 5 : 19. It is not said 
 that they are not tresspassers; but only that their evil 
 deeds are not attributed to them as calling for censure. 
 
 /. Its meaning, in this passage, is very evident. 
 
PERSEVERANCE. 829 
 
 P. The second kind, or efficacious imputation, is not 
 confined to praise and blame; it produces, in addition, 
 some good or bad effect upon tbe agent, some real and 
 positive good or evil that befalls him ; and it seems to 
 be the office of those who are directly concerned in the 
 performance or omission of the action. It is the benefi- 
 cial recompense or reward over and above simple appro- 
 bation and commendation, which is bestowed by a 
 superior upon an inferior, in consequence of his good 
 conduct. Thus, where one has faithfully served an 
 employer for a course of years, he would not only 
 commend him for his good conduct, (which would be 
 simple imputation,) but, if he so pleased, he might also 
 present him some money, or render him some other 
 recompense as a token of his esteem, (which would be 
 efficacious imputation;) a donation, which the inferior 
 could not insist upon as a legal right, or claim as his 
 merit in any respect; but it would be an act which all 
 observers would approve, notwithstanding, as indicative 
 of the benefactor's capability to appreciate rectitude 
 and faithfulness, and of his good and generous feelings 
 toward the beneficiary, and consequently of his own 
 upright character. And, on the other hand, punishment, 
 may be imputed to one who is unfaithful and grossly 
 violates the duties devolved upon him; and this is in 
 addition to the simple imputation of blame and censure. 
 Thus, it is said, "For mine eyes are upon all their 
 ways; they are not hid from my face, neither is their 
 iniquity hid from mine eyes : And first I will recompense 
 their iniquity and their sin double." — Jer. 16:17, 18. 
 
 I. But this imputation of punishment proceeds exclu- 
 sively on the ground of the sinner's ill-desert. 
 28* 
 
330 CONVERSION. 
 
 P. Yes. You will permit me here to repeat for the 
 sake of clearness, that a duty is an act to be done in 
 pursuance of some obligation; the right of the person 
 to whom it is owing, is the motive to the act of duty ; 
 when the action is thns performed the matter is termin- 
 ated, and the person bound can make no further claim, 
 can rightfully demand no beneficial recompense for the 
 discharge of his duty; and if he receives one, it will be 
 of pure generosity. And besides, in the case of the 
 converted sinner, the penalty of the divine law (except 
 for mere grace) hangs over him for his former mis- 
 deeds ; no future obedience, however perfect, can answer 
 in the place of his former derelictions so as to remove 
 it, for a perfect obedience is required to answer the 
 present demands of the law, to prevent its penalty from 
 falling upon him anew. And, in addition, his present 
 and future obedience while on earth will be more or less 
 imperfect; so that he cannot deserve or rightfully claim 
 a removal of the penalty for the future on the ground 
 of fulfilling his duties, and much less a beneficial re- 
 compense therefor. 
 
 /. I see it is impossible for the believer, inasmuch 
 as he was once a rebel against God, to merit pardon 
 and salvation, although his principles are holy and his 
 conduct is ever so much guarded. 
 
 P. Our Lord requires of his creatures the performance 
 of every duty to him, and will punish sinners for their 
 neglect of any^ to say nothing of their positive misdeeds. 
 "And cast yes the unprofitable [useless] servant into 
 outer darkness." — Matt. 25 : 80. But while blame and 
 punishment are thus imputed to the undutiful, he does 
 not, in any form, impute a desert of a beneficial recom- 
 
PERSEVERANCE. 331 
 
 pense to the dutiful, on the very principle that they have 
 done only what was their duty. "So likewise ye, when 
 ye shall have done all those things which are commanded 
 you, say. We are unprofitable [unmeritorious] servants, 
 [for] we have [only] done that which was our duty to 
 do." — Luke 17:10. "Doth he thank that servant [as 
 if he had placed him under an obligation] because he 
 did the things that were commanded him? I trow 
 not." — V. 9. And yet, if he will, God may, by some 
 beneficial recompense, properly express, both to the in- 
 dividual and to the public, his esteem of a character 
 which is an humble, though imperfect imitation of his 
 own. By so doing, he will exhibit his own love to 
 holiness, indulge his compassionate mercy, and evince 
 the exceeding riches of his grace ; and by the amazing 
 brilliancy and value of the recompense, as compared 
 with the former ill-desert and the present no-desert, to 
 say the least, of the believer, he will afford to the world 
 some adequate measure of his own goodness and moral 
 excellence, and will make siTch a development of the 
 glory of his grace as will satisfy even the benevolent 
 longings of him who purchased the privilege with his 
 life upon the cross; — ^for it is said, "he shall see of the 
 travail of his soul, and shall be satisfied." — ^Is. 53 : 11. 
 
 /. Certainly it would be all of grace, and ultimately 
 to promote the glory of God. I can now see that the 
 objection which some have made is groundless — namely, 
 that faith, understood as implying such holiness of prin- 
 ciple, heart, and deportment in the believer, takes the 
 place of good works as a qualification of merit of the 
 reward on his part, since in fact it is a moral excellence 
 of the first and highest kind. Although it is an excel- 
 
Zj2 conversion. 
 
 lency, it lays no ground for a legal claim either to appro- 
 bation, thanks, or beneficial reward, since it is a mere 
 compliance with an acknowledged duty to God; and 
 this, however praiseworthy it may be in God generously 
 to make such imputations. 
 
 P. Yes. This objection is ably answered by the 
 editor of the Works of Prest. Edwards^ (London Ed. 
 1835, Intro. Essay, p. 51.) Prest. Edwards, he remarks, 
 distinguishes between what faith is in its own nature, 
 and what it is in relation to the privileges for which it 
 is a qualification. He distinguishes between such quali- 
 fications as entitle a man to certain privileges, and such 
 as have merely a natural tendency to fit him for receiving 
 them. It is not as possessing a moral qualification 
 which entitles its possessor to certain privileges, that he 
 who possesses faith is justified; but because he who 
 possesses faith is in a condition to receive the benefits 
 of the gospel. Without such a qualification, therefore, 
 those blessings could not be granted. Though faith, 
 then, is in its own nature a moral excellency, yet it is 
 only as a proper qualification for partaking in the 
 privileges of the gospel, that it avails the believer. Let 
 us take a simple illustration. A man designs to grant 
 to another certain great benefits, not in the least degree 
 deserved^ in no sense the price of moral desert. Yet he 
 may demand certain qualifications in the object of his 
 bounty, and those qualifications may be of a moral 
 nature, though it is only as natural qualifications that 
 they are demanded. For instance, he might demand 
 that he shall be found honest ; a good moral trait to be 
 sure, and qualifying him to receive it virtuously, but 
 not at all entering into the ulterior motive with which 
 
PERSEVERANCE. 833 
 
 it is conferred. In like manner tlie blessings of the 
 gospel are not in any degree conferred because of any 
 merit in those who receive them; yet they may be 
 justly confined to those who possess a proper natural 
 qualification. 
 
 /. This seems to be perfectly conclusive. But upon 
 what principles can God be properly generous toward 
 believers, since they have heretofore violated his laws 
 and incurred the penalty of eternal death? 
 
 P. In the first place, as regards the recipient, it would 
 not be rewarding him for evil, or while in disloyalty ; 
 for they are not conferred because of his past conduct, 
 nor imparted to any who have not become truly loyal. 
 In the next place, the example of the believer will not 
 thereafter be deleterious to the rest of God's holy sub- 
 jects; so that his blessings will not be perverted to sub- 
 vert the general good. In the next place God may, if 
 he will, so far as concerns himself personally^ overlook 
 the believer's previous injuries and evil conduct and his 
 present short-comings, and may relinquish his private 
 right of redress therefor, and may even impute blessings 
 instead of punishment. And so he does ; for we never 
 hear him reproach the penitent for their past iniquities, 
 but on the contrary, in the language of our Lord (in a 
 parable intended to explain this point, among other 
 things), pardon is conferred immediately and without 
 rebuke: "But when he was a great way off, his father 
 saw him, and had compassion, and ran, and fell on his 
 neck, and kissed him." — Luke 15 : 20. 
 
 /. I have thought that some rebuke would be a relief 
 to my soul ! but such spontaneous, uncomplaining kind- 
 ness overwhelms me 
 
834 CONVERSION. 
 
 p. But before tie can indulge his generous kindness 
 to the believer with safety to the permanence of his 
 moral government in heaven, and to the perpetuity of 
 the obedience of his holy subjects there, some provision 
 must be made to sustain his authority as a ruling prin- 
 ciple over their minds, whereby their perfect obedience 
 and blessedness may be insured. Eevolt once occurred 
 in heaven; his authority as the ruling principle was re- 
 jected there by Satan and his angels to the endangering 
 of his whole moral government; and to fail to impute 
 sin and the penalty of the law to creatures who deserved 
 both, at the hazard, and indeed certainty, of so under- 
 mining his own authority in consequence over others 
 as to hazard their continued obedience and everlasting 
 well-being in holiness, would be unwise, discreditable 
 to God, and surely productive of infinite mischief For 
 you must observe that saints and angels in heaven are 
 moral agents, free to obey or disobey, to love God or to 
 refuse ; and a sad experiment has proved that none can 
 be so exalted there as to be beyond the power of tempt- 
 ation. They are there bound to God by a supreme 
 love to him and his glory, which is produced and sus- 
 tained by a perfect recognition of his authority, in their 
 wills and conduct; just as your submission to his au- 
 thority produced, and its continued observance perpetu- 
 ates your love to him. Their service, therefore, is 
 neither compulsory nor mercenary, but is free and holy ; 
 while a filial fear of God suppresses all presumption. 
 Still, they are acquainted with the same motive influences 
 which overthrew Satan and his angels; they are more- 
 over familiar with all the insidious considerations which 
 he and his followers can present; and as free moral 
 
PERSEVERANCE. 335 
 
 agents bound to obey God, tbey are equally bound to 
 resist temptations. To enable them to see the deformity 
 of sin, and thus to hate it more and more; to enable 
 them to appreciate the evil of punishment, and thus to 
 ])rize the holy blessedness they enjoy ; to enable them 
 to understand the full evil of unholiness, and thus to 
 love God and his glory the more in the contrast; and 
 •by means of the whole to guard them so eftectually 
 against the power of temptation thai they will never 
 yield to it, but ever retain their obedience, God has made 
 the perpetual punishment of Satan, his angels, and all 
 incorrigible sinners, with all its reasons as developed in 
 their depraved hearts and conduct, to stand out before 
 them as a beacon-light for ever. The saints well know 
 that God will never forgive sin committed in the eternal 
 state, and that if they sin there, the doom of the fallen 
 angels will be theirs; and this producing a holy fear, 
 shelters them effectually from temptation, and they 
 doubtless praise and glorify God for its protection. 
 God will have a perfect government and perfect bless- 
 edness in the fature state, and in order thereto he must 
 have a perfect obedience; and while respect to his 
 authority and holy love, bind his adopted children to 
 his throne, the certainty that eternal death will follow 
 disobedience will disarm temptation of all its power. 
 Then "the Lamb which is in the midst of the throne, 
 shall feed them, and shall lead them unto living foun- 
 tains of waters; and God shall [ever] wipe away all 
 tears from their eyes." — Rev. 7:17. Thus, you perceive, 
 that the safety of heaven from temptation depends upon 
 the profound conviction that God's holy law is so honor- 
 able in his sight and that his authority is esteemed of 
 
SB6 CONVERSION. 
 
 SO much importance, that the disastrous consequences of 
 any violation of either these will be irretrievable. 
 
 L Yes; I perceive it now. Not being accustomed to 
 regard saints in heaven as such free moral agents, I 
 have not thought of the necessity of guards for their 
 preservation from transgression. But they must be free 
 agents there in order to have any moral character of 
 their own, or any virtue or praiseworthiness; and as 
 free agency implies a natural possibility of revolting, it 
 is wise and good in God to make it a moral impossi- 
 bility for his children to do so. And it is very clear 
 also that a firm persuasion of their endless moral and 
 natural ruin upon the perpetration* of sin there, would 
 form this safeguard. No one could deliberately re- 
 nounce the authority of God, with such a prospect in 
 view ; while his love to him would retain him in willing 
 bonds. 
 
 P. But if God should, by any act of his own, settle 
 the principle that a transgressor can be pardoned on 
 mere repentance, then this persuasion and safeguard 
 would be removed; for the same plan might be laid 
 there that is usually resorted to by mankind here — 
 namely, to repent, after having tried self-indulgence suf- 
 ficiently, and thereby escape the penalty and recover 
 their position. 
 
 1 That is true. 
 
 P. And the pardon of any one person on mere repent- 
 ance would settle this principle for ever; for it would 
 be assumed that God would be consistent with himself. 
 Such an act, therefore, would not only endanger the 
 stability of the redeemed in respect to his authority, but 
 in the lapse of interminable ages under the various 
 
PERSEVERANCE. 837 
 
 incidents of so vast a universe, would undoubtedly pro- 
 duce a repetition of those scenes once before exhibited; 
 and in the mean time, God would be subject to the 
 reproach of a want either of wisdom to devise, or of a 
 heart or power to accomplish a remedy, and of leaving 
 the creatures of his hand, once delivered from sin and 
 death, constantly exposed again to fall. 
 
 I. Such must be the results, in the view of sound 
 reason. 
 
 P. Before, then, God could forgive a penitent sinner 
 (for an unloyal one he can forgive under no circum- 
 stances) with safety to. his moral government in the 
 eternal state, he must, by some act of his own, produce 
 such a conviction of his superior regard to his law and 
 of his determination to preserve his authority inviolate 
 there^ as will prevent their inferring that temptation may 
 be yielded to without certain ruin. If he can do this, 
 evincing that the penitent is not pardoned because of his 
 penitence, but because of the demands of the divine 
 glory under the exigency, and showing in the very act 
 that he respected his law and authority be3^ond any 
 and every other good, then he can safely pardon him. 
 
 I. Certainly, no creature in heaven would dare to sin 
 while under the impression that God regarded his law 
 and authority supremely, even though, for temporary 
 purposes, he should seem to have acted otherwise by 
 the pardon of penitent sinners on earth. 
 
 P. But this impression can be produced only by his 
 own act. Actions speak louder than words, and " even 
 a child is known by his doings." And besides, the 
 seeming surrender of his law by the act of God in par- 
 doning a sinner, though penitent, cannot be explained 
 29 
 
338 CONVERSION. 
 
 away satisfactorily by mere declarations, though these 
 are important; nctions must be met by actions to pre- 
 serve the equality of evidence. And moreover, the 
 actions or declarations of angels or men could not 
 decisively exhibit the sentiments and purposes of God, 
 or of any beings except themselves. God must act for 
 himself, in order to have the impression necessary to 
 sustain his authority go forth with equal power with 
 the act of himself in pardoning the penitent sinner, 
 which endangers it. 
 
 /. True. No one's actions but his own can decisively 
 prove his own sentiments and purposes. 
 
 P. Now, could God in some public manner become 
 obedient to his own authority and the precepts of his 
 own law, that act would exhibit a regard to them supe- 
 rior to that for himself; for it would be a practical 
 admission that he considered them as of higher import- 
 ance than his own pleasure. Should he do this, he 
 would accomplish every thing necessary to make his 
 authority and law most highly honored by his loyal 
 creatures, under whatever circumstances; so that not 
 even the pardon of a penitent sinner could shake their 
 confidence. 
 
 /. Such would be the certain consequence. 
 
 P. And further, if he should himself come under 
 the pain and suffering which the penalty of that law 
 denounces, it would express beyond all doubt, his 
 regard to the penalty as just and proper, even be- 
 yond that for his own personal happiness, and of 
 course beyond the personal happiness of any and all 
 creatures. 
 
 L Even hell itself would become convinced. 
 
PERSEVERANCE. 339 
 
 P. And it would produce such an indelible impres- 
 sion of the truth of his declared purpose to inflict the 
 penalty in that eternal state on all transgressors there, 
 that the safeguard would remain in the face of his seem- 
 ingly contradictory acts in this world. 
 
 /. Beyond all doubt. 
 
 P. And precisely this has been accomplished, in order 
 that God might be just toward his holy subjects in sus- 
 taining inviolate his authority as the basis of his moral 
 government over them in the eternal state, and yet 
 might justify him who believed in Jesus, and declare 
 his rectitude in remitting his sins. — Eom. 3 : 26. God, 
 the second Person in the trinity, the Word, was made 
 flesh and dwelt among us. — John 1 : 14. By a perfect 
 obedience to the precepts of his own law, and by baring 
 his own bosom to its penalty, "he magnified the law and 
 made it honorable" (Is. 42:21); or, as it may also read, 
 made him honorable. He thus proved his superior 
 devotion to it, and consequently his determination to 
 maintain the authority of God inviolate. And he re- 
 stricted the application of the benefits of his obedient 
 sufferings to those who transgressed in the present state 
 of existence, excluding those who had done so in the 
 eternal state. — Rom. 2 : 6 — 10 ; Jude 6. Now, no one 
 can construe his mercy to a penitent sinner here, into 
 a virtual repeal of the penalty of the law or into a pur- 
 pose not to maintain his authority inviolate in eternity; 
 but the contrary is so fully established that the safe- 
 guard is rendered perfect. God can now indulge his 
 compassion and goodness to the penitent, and can exhibit 
 the amazing depths of his grace to them, and at the same 
 time display his care and love toward those holy spirits 
 
340 CONVEllSION. 
 
 which already worship in his presence-chamber and cast 
 their crowns before his heavenly throne. 
 
 /. The remedy is perfect! But at what a cost to 
 himself was it provided ! 
 
 P. Now he can righteously and safely decline to im- 
 pute their trespasses to believers (2 Cor. 5:19); not by 
 making believe that they had never violated God's law, 
 but by not so charging them to their account as to 
 make them punishable therefor. And further, God can 
 as safely charge these sins of the believer to the account 
 of Christ, or, in the figurative language of the Scripture, 
 "make him to be sin for us, who knew no sin." — 2 Cor. 
 5 : 21. " The Lord hath laid on him the iniquity of us 
 all."^ — Is. 53 : 6. And he can impute to him the punish- 
 ment due to us, not as deserved by him in any real or 
 mystical sense, but as charged to his account in our 
 stead; "He was wounded for our transgressions, he was 
 bruised for our iniquities : the chastisement of our peace 
 was^upon him; and with his stripes we are healed — for 
 the transgression of my people was he stricken." — Is. 
 53 : 5. 8. He can also safely charge to our account the 
 righteousness of Christ in his obedient sufferings: "that 
 we might be made the righteousness of God in him" (2 
 Cor. 5: 21); not by a transfer of moral character from 
 Christ to us which we have seen to be impossible, and 
 besides we must have a holy one of our own, but by 
 graciously imputing to us the benefit of his atonement 
 the same as though it had been our own act, and by 
 treating ns in consequence the same as though we had, 
 like the angels who kept their first estate, been always 
 righteous. Hence, when the believer "shall make his 
 soul an offering for sin, he shall see his seed" (Is. 53 : 10), 
 
PERSEVERANCE. 341 
 
 — "to the praise of the glory of his grace wherein he 
 hath made us accepted in the Beloved." — Eph. 1 : 6. 
 Thus God can be generous toward believers only at the 
 cost of the life of his own Son, and in the act, evinces 
 his respect to his own authority. 
 
 /. how good is God I I used to distinguish be- 
 tween the kindness of the Son and the Father, but uow 
 I can understand that it was "God who so loved the 
 world, as to give his only begotten Son." 
 
 P. As this world is minute when compared with the 
 other and innumerable worlds of God's creation, so is 
 the period allotted for the existence of mankind upon it 
 short, compared with eternity. Our race occupy a pa- 
 renthesis, as it were, in infinite duration. An eternity 
 of the past is pressing onward to an eternity in the 
 future ; and the occurrences during this interruption will 
 serve to explain hereafter the holy principles and recti- 
 tude of God in reference to all events that have tran- 
 spired during the entire course of his administration 
 through eternal ages. When enough has been done to 
 accomplish that fully, the parenthesis will be struck out; 
 and the angel of the apocalypse, standing upon the sea 
 and upon the earth, shall lift up his hand to heaven, and 
 swear by him that liveth for ever and ever, "That there 
 should be time no longer." Then cometh the end, and 
 Christ will deliver up his mediatorial kingdom to God, 
 even the Father (1 Cor. 15 : 24) ; and in the firm estab- 
 lishment of the divine government there, in the perpetual 
 holiness and blessedness of his blood-purchased heritage, 
 and in the full development of his Father's glory, he 
 will "see of the travail of his soul and shall be satis- 
 fied."— Is. 63 : 11. 
 29* 
 
342 CONVERSION. 
 
 /. I have always heretofore most strangely confined 
 my views of the atonement, as designed to afi'ect this 
 world chiefly ; and the evident perversion of it which 
 men make to encourage a hope of impunity in sin, has 
 made its efficacy somewhat doubtful; but regarding it 
 as designed to operate chiefly and ultimately upon the 
 eternal state relieves the difficulty. I can now see also, 
 how it is that God can accept the believer, even though 
 he dies despairing of pardon ; for it is his own charac- 
 ter and rectitude, and not the believer's, that is to be 
 justified, and others can now justify him, whatever may 
 be the believer's apprehensions about himself. 
 
 P. .Yes. Christ ever liveth to make intercession, by 
 the presentation of his own obedient sufferings in behalf 
 of all that come unto God through obedience to him- 
 seE— Heb. 7 : 25. 
 
 /. What is intended by the doctrine of election? 
 
 P. Mankind are in a state of hostility to God, are 
 entitled to no favor at his hands, and have, of their own 
 fault, so lost their recuperative power that they will not, 
 and of themselves cannot so deny themselves as to recover 
 it and turn to God; and all must be lost unless God 
 shall interpose. Now, the doctrine of election exhibits 
 that wonderful kindness and goodness of God toward 
 such helpless and liell-deserving creatures, whereby, v/ith 
 an ultimate view to his own glory, he, from the begin- 
 ning, selected many to repentance, holiness, and eternal 
 life.— Eph. 1 : 4—6; 2 Thes. 2 : 13, 14. You are well 
 aware that, left to yourself, you would never have de- 
 voted your attention to the subject, nor have denied 
 your selfish heart so as to have turned to God; you 
 dreaded and avoided self-denial to the last moment; and 
 
PERSEVERANCE. 843 
 
 would then have sought refuge in a selfish hope had not 
 God prevented. To you, it was the chief offence, or 
 impediment of the cross. — Gal. 6 ; 11. 
 
 /. Yes. I am as satisfied as of my existence that, but 
 for the interposition of God by his providence, his word, 
 and his Spirit, I should never have denied myself so 
 as to have reached true repentance. It is to sovereign 
 grace that I am a debtor for it. 
 
 P. And in like manner all true believers are indebted 
 to the electing grace of God for their deliverance from 
 the power of selfishness, and entrance into holiness. 
 In the Epistle to the Eomans (ch. 8: 28 — 80) the apostle 
 gives a detailed view of this doctrine. lie proceeds 
 upon the assumption that mankind are free moral 
 agents, unreasonably unwilling to discharge their obli- 
 gations to God, and so bent on sin that, if left to them- 
 selves, none would ever turn to him. God knows all 
 things (John 21 : 17), for he can foresee the results of 
 causes and effects to the end of time ; he foreknew all 
 with whom he had to deal, what influences they would 
 exert upon themselves and upon one another, and what 
 course of conduct would be pursued by each in conse- 
 quence. He could anticipate what instrumentalities he 
 could put in operation, what counteracting influences he 
 could bring to bear upon each, and what good results 
 he could produce, if he would, without trenching upon 
 the best principles of moral government, and without 
 infringing upon the free action and consequent account- 
 ability of his rebel subjects. 
 
 /. Of course he could, since nothing is too hard for 
 the Lord.— Gen. 18 : 14. 
 
 P. Benevolence necessarily dictated that he should ac- 
 
344 CONVERSION. 
 
 complisli whatever of good could be thus safely effected ; 
 and the purpose was immediately formed by him to 
 bring to holiness all those who could be thus reached. 
 In the words of the Scriptures, he "predestinated them 
 to be conformed to the [moral] image of his Son." 
 
 /. My impression in the days of my selfishness, was 
 that men were elected from perdition to eternal happi- 
 ness; I now see that it is from sin to godliness, and that 
 whatever blessings result are consequences thereof. 
 
 P. Yes. His own glory was the ultimate end de- 
 signed; and he selected many to whom Christ might, 
 as an elder brother, be the chief and head. 
 
 I. Here again I was in an error. I supposed that 
 but few were selected, while the many were rejected; 
 and this made me doubt somewhat. 
 
 P. If you only take into view the mass of adults who 
 have refused the gospel in the present and past ages of 
 the world, the many would indeed seem to be rejected 
 and the very few elected. But it will appear different 
 if, in addition to the myriads of adults who have al- 
 ready gone to heaven, or who are now serving God on 
 earth, you include all the infants who have been and 
 who shall be saved by preventing grace, and all per- 
 sons who shall hereafter be converted, and especially 
 the vast population of the millenial era foretold in the 
 Scriptures, when the earth shall be full of the knowl- 
 edge of the Lord. — Is. 11:9. 
 
 /. I see that our ignorance should not sit in judgment 
 upon God's benevolence. 
 
 P. Those whom he thus wisely and safely selected 
 he effectually called by his providence, word, and Spirit. 
 To call, is to command or summon another to come; 
 
PERSEVERANCE. 346 
 
 and to call sinners effectually is to draw them into a 
 moral union with Christ. He has sent forth the invita- 
 tions, denunciations, and commands of the Scriptures; 
 he has established his church on earth to present them, 
 has sent abroad his ministers to proclaim them, and 
 has employed a most wonderfal combination of instru- 
 mentalities to reach mankind. Under the special super- 
 vision of his Spirit, the work of reclamation has gone 
 on from age to age; those who could thus be brought 
 to "ponder the path of their feet, and establish their 
 ways" were effectually called and received; and those 
 who proved incorrigible under such means, were rejected. 
 
 /. But could not God change the hearts of all man- 
 kind by whom the invitation is received? 
 
 P. It cannot be shown that he could not; but it can 
 be shown that to work miracles apart from the truth or 
 to impart private revelations in these latter ages, in 
 order to do so, would destroy the force of the evidence 
 on which the divine origin of his public revelation is 
 based, and leave mankind a prey to every fancy and 
 every mysterious imposition, thereby counteracting the 
 very object of a general revelation. No doubt greater 
 faithfulness and knowledge on the part of the church 
 and ministry would enable the work of God to prosper 
 far more than it ever has done; and this very thing is 
 promised in the latter days: "Many shall run to and 
 fro, and knowledge shall be increased." — Dan. 12 : 4. 
 "Behold, the days come, saith the Lord, that the plow- 
 man shall overtake the reaper, and the treader of grapes, 
 him that soweth the seed;" so rapid shall be conversions 
 under clear truth. — Amos 9: 13. The m'ssions of the 
 church to thd heathen world are, among other instrument- 
 
346 CONVERSION. 
 
 alities, evidently destined to hasten that period when 
 "the kingdoms of this woi"ld shall become the kingdoms 
 of our Lord, and of his Christ." — Kev. 11 : 15. And God 
 himself asks, "What could have been done more to my 
 vineyard, that I have not done in it?" To allege that 
 more could properly have been done by him^ is to charge 
 him with a deficiency in benevolence; and "let the 
 potsherds strive with the potsherds of the earth; [but] 
 woe unto him that striveth with his Maker." 
 
 /. Of course he cannot be expected to contravene the 
 wise and good principles upon which he acts toward all 
 his creatures, for the sake of the ill-deserving. 
 
 P. Those who respond to his effectual call to repent- 
 ance, he justifies. He remits their sins and treats them 
 as though they had always been righteous, on account 
 of what their 'elder Brother has accomplished in their 
 behalf. And, in pursuance of his purpose to finish the 
 work begun in their hearts, he proceeds to discipline, 
 chasten, and prepare them for his own presence and to 
 enter into his own glory. — John 17 : 22. 
 
 /. how glorious and good is God as exhibited in 
 these principles ! He has a right to reign, and he ought 
 to "work all things after the counsel of his own will." 
 I can now understand that election does not depend upon 
 any foreseen repentance by the sinner himself, because 
 he never will deny himself and repent of himself; that 
 it is not partial, since the offer is to all mankind, and 
 none are selected because they deserve it more than 
 others, all being totally depraved; and that none are 
 made reprobates who are not incorrigibly perverse under 
 the circumstances, and so have none to blame for it 
 but themselves. If the sinner would avoid* reprobation, 
 
PERSEVERANCE. 847 
 
 he must "acquaint himself quickly with God;" if he 
 declines, he should not therefore blame God or deny his 
 electing grace which alone makes it certain that any 
 will be saved. The inquiry of the apostle strikes me 
 with peculiar force: " Why doth he yet find fault?" 
 
 P. Some find fault because they hate the sovereignty 
 of God which is implied in the doctrine of election ; and 
 others, because they apprehend that they themselves are 
 not included in its provisions. Many entertain improper 
 views of God, looking upon him as unreasonable or 
 arbitrary in his selections, and inferring injustice toward 
 those who shall not be saved. But he has the best of 
 reasons, his own glory ; provision has been made for all 
 (1 John 2 : 2), and none of the lost will fail to see that 
 they might have been saved had they made a proper use 
 of the privileges which he afforded them. 
 
 /. What is intended by the doctrine of the final per- 
 severance of believers? 
 
 P. It does not import that believers are not exposed, 
 of themselves, to fall into much sin and even into final 
 apostacy. The Scriptures contain statements of the 
 weakness and transgressions of some of the best men, 
 such as Moses, David, and Paul. That there is nothing 
 to render a final and total apostacy naturally impossible, 
 is evident from the fact that many in heaven, who were 
 far more holy than saints under the discipline of this 
 probationary state, apostatized from God into supreme 
 habitual selfishness and continued sin. And so the 
 Scriptures assume, as when they urge believers "to 
 work out their salvation with fear and trembling ;" and 
 when Paul declares " I keep my body [my selfish im- 
 pulses] under, and bring it into subjection; lest that by 
 
348 CONVERSION. 
 
 any means, wlien I have preached to others, I myself 
 should be a cast-away." — 1 Cor. 9 : 27. And there is the 
 express declaration of God, "When a righteous man 
 turneth away from his righteousness and committeth 
 iniquity, and dieth in ihem^ for his iniquity that he hath 
 done shall he die." — Ez. 18 : 26. If any one, presuming 
 upon his forbearance and mercy, shall take such forbid- 
 den courses, he has just ground to apprehend that a holy 
 God will fulfill his declaration and cast him off for ever. 
 Under no circumstances can religion be safely made an 
 apology for sin, or a cloak or aid to it. 
 
 /. How indispensably important, therefore, is watch- 
 fulness, prayer, and firmness of purpose on our part in 
 the service of God! 
 
 P. Yes; "Keep thy heart with all diligence, for out 
 of it are the issues of life." — Prov. 4 : 23. To be found 
 wanting when the bridegroom comes, is to meet a certain 
 exclusion from his presence. — Matt. 25 : 1 — 13. 
 
 L But will not God receive the penitent backslider 
 before the hour of death ? 
 
 P. Yes. "x\gain, when the wicked man turneth 
 away from his wickedness that he hath committed, and 
 doeth that which is lawful and right, he shall save his 
 soul alive: Because he considereth, and turneth away 
 from all his transgressions that he hath committed, he 
 shall surely live, he shall not die."— Ez. 18 : 27, 28. 
 But for one who is in the constant perpetration of hein 
 ous offences against God, to rely upon impunity from 
 perdition because he thinks that he was once converted, 
 and that he will return to God some time or other before 
 he dies, is the strongest evidence he can have that he 
 is still in love with sin, that his heart never glowed with 
 
PEliSEVEKANCE. 349 
 
 a true love to God or holiness, and that "he has neither 
 part nor lot in this matter." I do not speak of the 
 feeble frames into which Christians often fall, nor of 
 those occasional false steps which result from sudden 
 temptation, and which, as exceptions, prove that holiness 
 is the rule of their lives ; but of those known, willful, 
 heinous, and habitual courses of sin which, were it not 
 for their profession, would class their perpetrators with 
 avowed unbelievers. The offences of the one are the 
 errors of a loving child, bitterly repented of when 
 realized; but those of the other are the outbursts of 
 the hostility of a secret but determined enemy. 
 
 /. The Christian warfare then is for his eternal life I 
 I do not wonder that the apostle was so anxious to 
 impress on his converts in the churches the necessity 
 of perseverance. Amid the temptations, dangerous in- 
 fluences, and habits of the world, is it not a miracle 
 that any are kept from finally falling? 
 
 P. Yes ; it is indeed a miracle of divine grace. The 
 doctrine is, that true believers, being kept by the power 
 of God through the workings of their faith or their 
 devotion to the authority and glory of God, will neither 
 tx)Mly nor finally fall away from the state of grace ; but 
 shall persevere therein to the end and be eternally 
 saved. "And I give unto them eternal hfe; and they 
 shall never perish, neither shall any pluck them out of 
 my hand. My Father which gave them me, is greater 
 than all; and no one is able to pluck them out of my 
 Father's hand."— John 10: 28, 29. "Who are kept by 
 the power of God through faith unto salvation, ready to 
 be revealed in the last time. — Keceiving the end of your 
 faith, even the salvation of your souls." — 1 Pet. 1:5. 9. 
 30 
 
350 CONVERSION. 
 
 "The rigliteous also shall hold on his way, and he that 
 hath clean hands shall be stronger and stronger." — Job 
 17:9; Phil. 1 : 6. Your whole dependence must be 
 placed on God, who will have the glory of your pre- 
 servation as well as of your regeneration and adoption; 
 but you must not therefore intermit your own watch 
 and full purpose of heart after obedience. With such 
 a course as respects God and yourself, you may look 
 forward to the end with rejoicing. The grace that elected 
 and effectually called the believer, will not ultimately 
 fail through any want of ability in Christ to accomplish 
 its purpose. — Jude 24. 
 
 I. Surely not. That this blessed doctrine is from 
 God is, to me, a fact beyond all doubt. But why is it 
 objected to by many? 
 
 P. It is impossible to give all the reasons. When an 
 impenitent sinner who has embraced a false hope event- 
 ually falls back into the world, he is reduced to the 
 necessity of concluding either that such class of hopes 
 with their pleasures are invalid, and that he had no 
 true religion; or else, that they are Scriptural, but that 
 he has fallen from grace. His selfish heart assisted by 
 the notions of others being the judge, decides him to the 
 latter opinion of course. It is more agreeable to his 
 selfish feelings, and affords more encouragement that he 
 can retrieve his position by renewing his evidences when 
 it becomes convenient; and so the doctrine of perse- 
 verance is denied. The testimony of Scripture is easily 
 disposed of; for about the last thing the sinner will 
 ever do will be to admit a truth or doctrine that he 
 hates, upon the simple declaration of God in his word. 
 Some Christians have been led to doubt this doctrine, 
 
PERSEVERANCE. 851 
 
 from observing so many, who once had bright hopes 
 and great joys and who for a time seemed to run well, 
 relapse into sin and worldliness with a peculiar zest 
 sharpened by their late abstinence. Honestly supposing 
 that their hopes, like their own, proceeded from a love 
 to the glory of God, they are dismayed at such results; 
 whereas, they were selfish, worldly, and sinful, such as 
 you first started with years ago. And such is the 
 testimony of the Scriptures: "They went out from us, 
 but they were not of us; for if they had been of us, 
 they would no doubt have continued with us ; but they 
 went out, that they might be made manifest that they 
 were not all of us." — 1 John 2 : 19. 
 
 /. I confess tliat I used to doubt this doctrine for the 
 reasons you first gave ; but I am corrected. 0, how it 
 encourages my soul to enter upon the Christian race 
 with ardor and hope! And my own feelings testify 
 that it can never become an occasion of lukewarmness 
 in Christ's cause, for it opens a sure prospect of success 
 in the very things on which my heart is most promi- 
 nently fixed; — as well might the opening of the cool 
 fountain before the thirsty soul, endanger his efforts to 
 drink of its waters! 
 
CHAPTER XL 
 
 PERSEVERANCE. 
 
 Inquirer. Is there no danger of anticipating the will 
 of Grod or the guidance of his Spirit, by devising and 
 entering, of ourselves, upon measures for the promotion 
 of his kingdom and the welfare of mankind? 
 
 Pastor. So far from it, that precise thing is made our 
 duty when, in dependence on him, we take care to 
 enlighten our minds in his will by studying his word, 
 noting his providences, and exercising all the wisdom 
 we can summon. "Whatsoever thy hand findeth to 
 do, do it with thy might; for there is no work, nor 
 device, nor knowledge, nor wisdom, in the grave whither 
 thou goest."' — Eccl. 9 : 10. The Scriptures no where 
 require us, as some of the slothful suppose, to delay in 
 our endeavors until some special or signal providence 
 shall indicate the supposed will of God ; but they rather 
 inculcate the principle that, as a general rule, we should 
 lay our plans and enter upon their execution precisely 
 as worldly men would in respect to their pursuits, but 
 yet with different motives, nobler objects, and by the 
 use of divinely sanctioned means. It should not be 
 suffered that "the children of this world should be 
 wiser in their generation than the children of light" 
 (Luke 16:8); and especially that we should make the 
 
PERSEVERANCE. 853 
 
 absence of some special divine indication the apology 
 for our neglects in laboring for God. If you would 
 render to liim those works of gratitude as well as of 
 love and duty, which are his due, do not fear to run 
 before the Spirit; but remember that it is when "a 
 man's heart deviseth his way " and he thereby puts him- 
 self in motion, that "the Lord directeth [the course of] 
 his steps." — Prov. 16:9. The last thing to be feared 
 is that you will do too much for God. 
 
 /. This is, beyond doubt, the true principle; and with 
 the divine aid it shall be my rule the remainder of my 
 days. I am well aware of the necessity of not only over- 
 coming vicious and slothful habits, but of substituting 
 good and active ones in their place, so that habit as 
 well as every other power shall be enlisted on the side 
 of Christ. Among the various things I propose, one is 
 continually to lend out for perusal some books calculated 
 to elicct iiiiiucdiate good, as well as to make personal 
 appeals when expedient. 
 
 P. By the plan you propose, many persons can be 
 reached by the means of grace; and by steadily prose- 
 cuting it rather than by sufifering it to expire as a mere 
 purpose, you can have no conception of the number 
 of souls that may be converted to Christ or may be 
 enlightened and strengthened in their faith and works. 
 The kingdom of God when found, is seen to be an 
 exhaustless treasure ; and he who has secured the true 
 riches is glad to guide the needy to them, that their 
 souls may be supplied with its blessings. There was a 
 special command given by our Lord to the immediate 
 disciples, which applies as decidedly to every other disci- 
 ple in every age and country, whose age, sex, ability and 
 80* ' 
 
B6^ CONVERSION. 
 
 aptness to teach, and other circumstances, indicate that 
 the path is open before him — namely, "Go ye into all 
 the world, and preach the gospel to every creature." — 
 Mark 16 : 15. Thousands of young men who, had they 
 given due attention to the subject and sought by prayer 
 and meditation to be directed from on high, would have 
 burned with anxiety to unfurl the gospel standard, and 
 as ambassadors of Christ would have proclaimed his 
 reign to the people, have failed in securing that glorious 
 privilege, through their neglect of such examination. 
 
 /. I can conceive of no higher privilege and no more 
 desirable avocation in life. 
 
 P. There is none, God himself being the judge; for 
 he had but one Son, and him he gave to be a preacher 
 of the gospel. Apart from its tendency to relieve one 
 from the temptations to which those are exposed who 
 are compelled to follow some worldly business, it is a 
 professional devotion to the glory of God and the good 
 of our race; and none but those who have entered upon 
 its cares and trials, can appreciate the blessedness and 
 sweet rewards which are constantly flowing in upon 
 the faithful pastor. If every ambitious project is care- 
 fully excluded from his bosom, if the desire of emulation 
 and worldly honor is discarded, if pecuniary emolument 
 is held subordinate to duty, and if to a warm heart is 
 added the single purpose to honor God (Matt. 6 : 22) 
 in his profession by the diligent use of the wisest ascer- 
 tainable means, a degree of success will crown his labors 
 and a store of riches will be laid up for him in heaven 
 for the repast of everlasting ages, beyond his largest 
 conceptions. God in his providence is still inquiring, 
 "Whom shall I send, and who will go for us?" Will 
 
PERSEVERANCE. 365 
 
 the designated reader solemnly and truly respond with 
 him of old, "Here am I; send me/" 
 
 /. I will make the subject my careful study, will seek 
 the light and guidance of the Holy Spirit, and will 
 decide according to my best judgment. I am entirely 
 the Lord's; I hope to dwell with him for ever hereafter 
 as a "King and Priest unto God" (Rev. 1:6); and shall 
 esteem it the highest honor to which a mortal can attain, 
 if he shall permit me beforehand to proclaim the un- 
 searchable riches of his grace to dying men. 
 
 P. And may he give you a multitude of deathless 
 Bouls as your everlasting reward! In respect to the 
 providence of God, it is an encouraging reflection that 
 he guides the minutest as well as the most important 
 event, overruling even sin to the development of his 
 justice or his grace, and directing all things in right- 
 eousness to the ultimate promotion of his own glory. 
 Even the general laws of nature, as has been remarked 
 by a recent writer, are made to benefit those who love 
 God, by becoming the occasions of his special provi- 
 dences toward them. There is, he remarks, something 
 very beautiful and encouraging in the doctrine of par- 
 ticular providences. This would be a lonely, dismal 
 world indeed, to a devout soul, if there were not some 
 intercourse with the Father of Spirits; and we know 
 not what could be more perfectly adapted to the heart's 
 great wants, than the Scripture assurance that God ]& in 
 every thing — that all life, history, and experience are 
 but an account-current kept between the soul and its 
 Maker. The course of events goes on according to 
 general laws which were constructed ages ago, without 
 reference to any individual in particular. Yet each one 
 
856 CONVERSION. 
 
 of these events has as direct a reference to each indi- 
 vidual aifected hj them, as if he were the only being 
 in the world besides the Creator, and the whole system 
 of things were constructed for his special admonition and 
 instruction. The hairs of our head fall to the ground 
 in obedience to the general law of gravitation, created 
 millions of years ago, and without any reference to any 
 particular individual ; yet every hair falls by the par- 
 ticular act of God in each case, as much as if the great 
 law of gravitation was created for no other purpose. 
 An accident may take place — a train may run off the 
 track, and startle some thoughtless passenger by the 
 terrible peril of instant death. The crash and ruin are 
 the result of physical laws, laid down without any refer- 
 ence to any individual, which might have produced this 
 result if the periled passenger had not been on board. 
 His presence or his absence, in one sense, had nothing 
 to do with the causation of the event. Yet in another 
 and interior sense, the whole event was brought about 
 with special reference to him. The general law inclosed 
 a specific design; there was as much a particular pur- 
 pose in the accident, as if the whole circle of causes by 
 which the accident was effected, had been originally and 
 from all eternity, created solely for him. The moral 
 purpose of summoning his thoughts, with a terrible 
 urgency, to the consideration of his spiritual interests, 
 may have been an express reason for bringing about 
 the result. We cannot tell how it is that this harmony 
 of general laws and specific Providential interposition is 
 effected — how an event which would apparently have 
 taken place at any rate, nevertheless takes place only 
 with reference to a particular end. Yet it is none the 
 
PERSEVERANCE. 357 
 
 less true that in all events there is a special reference 
 and design, however brought about; and the thoughtful 
 mind can. read in every thing that takes place, no matter 
 by what means, a particular message to himself — a voice 
 which no one else hears, but which speaks to him as 
 distinctly as if the event had no other meaning or intent, 
 and no other being were affected by it. The world may 
 not see the invisible autograph written upon any par- 
 ticular calamity that overtakes a Christian; it may be 
 nothing but a general result of general laws. The 
 world sees nothing in the occurrence but the operation 
 of the laws of natural philosophy. But the poor victim 
 sees written the lessons of fearful personal instruction — 
 an individual message from the Infinite Source of all 
 laws to his spirit, as clearly and rationally, as if the 
 event took place for no other purpose. It is only an 
 accident to the world ; it is a special providence to the 
 man himself Thus, underneath and within the visible 
 flow of events in this world, there are electric streams 
 of thought proceeding from God to men — a perpetual 
 secret correspondence going on, by means of events that 
 occur, that mean nothing to the public, but are full of 
 significance to the individual. The Christian has thus 
 a kind of account-current with his Maker; a system of 
 checks and admonitions — a perpetual lesson, taught by 
 every-day occurrences, and written in the face of all 
 nature, history and experience. They all have a meaning 
 to him who sees God in them — sometimes encouraging 
 and consoling — sometimes admonitory and frowning. 
 Beyond their general significance, the events of his life 
 have a special significance to him, which demonstrates 
 the presence and care of his God, and peoples 
 
 ^ ^ P R A . 
 
 OP THE 
 
 X3"NIVEKSIT^ 
 
358 CONVERSION. 
 
 with a holy ministry. Life becomes a great sermon — 
 the universe a whispering-gallery, transmitting perpetual 
 messages to his ear. 
 
 /. It is a matter of great joy that God will condescend 
 to communicate thus with his creatures. Surely "all 
 things shall work together for good to them that love 
 God." Will you explain how holy affections are to be 
 called into exercise by the believer? 
 
 P. They are never to be produced, even in the regen- 
 erate heart, by any mental struggles to excite them; 
 but they must arise according to the established laws of 
 mental action. The converted heart being favorably 
 disposed toward holiness, a contemplation of the various 
 objects toward which its desires tend will produce spon- 
 taneously the corresponding mental affections, which 
 will exist in greater or less power according to circum- 
 stances. This principle is exhibited in the declaration 
 of the Psalmist, "while I was musing [silently medita- 
 ting and contemplating divine truths] the fire burned." 
 — Ps. 89 : 8. You will observe also that the intensity 
 of the mental interest excited, rather than the degree of 
 pleasure produced, is the true measure of an affection; 
 for emotions of pleasure are adjuncts to the excited 
 desire, and it may and often does exist in a powerful 
 degree where no pleasure is present, and even when 
 painful emotions are aroused,— as where some great evil 
 is apprehended to some branch of Christ's cause for 
 which we feel particularly solicitous. 
 
 /. I have always heretofore been accustomed to mea- 
 sure the degree and even the existence of a supposed 
 religious affection, by the gratification it produced; but 
 I see that even here my selfish heart betrayed me in 
 
PERSEVERANCE. 359 
 
 favor of its cherished object. It is clear that the degree 
 of our interest in or solicitude for an object on its own 
 account, will be the measure of our attachment to and 
 love for it. 
 
 P. To reduce the principle to practice: If you would 
 excite the affection of love to God, (good-will to him 
 having been previously formed by regeneration,) reflect 
 calmly on his principles, character, and holy conduct. 
 Seek the aid of , the Scriptures, and the works of that 
 class of pious men who, like Baxter, Payson, and others, 
 show themselves familiar with God; and your affection 
 of love will arise in purity and comfort. 
 
 /. On Hihe same principle that reflection upon his 
 creative right or rightful authority, will induce me to 
 resolve anew to obey him or to submit implicitly to his 
 will, the contemplation of the moral excellence which 
 he develops in the exercise of that authority will draw 
 forth the affections of my heart? 
 
 P. Yes. In order to exercise gratitude, reflect upon 
 what God has done for yourself and for your fellow- 
 creatures; recall to mind the sufferings of Christ, his 
 kindness in permitting 3^ou to return to him, his for- 
 bearance, the gift of the Spirit, his remission of your 
 sins, his preservation and preparation of you for endless 
 life, and the like. These, and particularly when your 
 own ill-desert is contrasted with the condescension, grace, 
 and holy benevolence of God in them, will arouse the 
 sentiment of gratitude and make it an habitual exercise. 
 
 /. The very enumeration of his mercies reminds me 
 that I can never be sufficiently grateful. 
 
 P. True ; and we shall always remain his debtor, for 
 eternity will not be long enough to enable us to repay 
 
360 CONVERSION. 
 
 the debt of gratitude we owe to Christ. In order to 
 exercise repentance toward sin as an affection, reflect 
 deliberately and without any effort to produce feelings, 
 upon the course of your past life; upon the habitual 
 Selfishness in which you indulged, producing hostility 
 toward God ; upon the evil thoughts, passions, and pur- 
 poses which you harbored; upon the evil conduct in 
 breach of his holy law which you have perpetrated; 
 and upon your accustomed neglect of every duty you 
 owed him. Contrast these with the fact that his au- 
 thority should have been observed, and you will, highly 
 disapprove of your conduct, and of yourself on account 
 of it. Contrast them with the rectitude, purity, holiness 
 and glory of God, and ill-will, and even hatred toward 
 yourself on account of your former moral deformity, 
 will arise. Contrast them with the kindness, grace, and 
 pardoning goodness of Christ, and with the various 
 other motives to gratitude, and sorrow will arise in your 
 heart and regrets will fill your soul in view of their 
 ingratitude and baseness. And the result will be a 
 renewal of your purposes to abstain thereafter from 
 every known sin, through Christ strengthening you. 
 
 I. Yes; I see the principle throughout. My own 
 properly directed agency is employed by the Spirit to 
 produce godly repentance. My sins, at times, look so 
 very criminal and odious that I am almost disheartened 
 and led to doubt whether I truly love God. I have 
 heretofore supposed that when a person became truly 
 converted he would have no more sense of sin. 
 
 P. Unconvicted sinners with a hope, may avoid such 
 a sense, but not the Christian. So far from it, he will 
 then for the first time arrive at a true sense of its guilt 
 
PERSEVERANCE. 361 
 
 and enormity ; and if he continues to dwell on his past 
 sins, their criminality and his abhorrence of them will 
 increase. In his own view he may seem to be becoming 
 more and more guilty in consequence, whereas he is 
 but just discovering the degree of guilt which has always 
 been imputable to him; just, as it has been said, as one 
 who has been long shut up in the dark with venomous 
 reptiles, and who first discovers them on the light being 
 admitted, may imagine that they are new companions 
 because they were not noticed by him before. 
 
 /. I see it must be very much so. 
 
 P. The apostle, when speaking of the worshippers 
 under the law having "no more conscience of sins" 
 (Heb. 10 : 2), means that, had the law been availing, 
 they would have been delivered from sin itself. But 
 this implies neither a loss of a sense of past guilt, nor 
 freedom from future sin. Sorrow and hatred for sin, and 
 particularly the latter, with the accompanying disappro- 
 bation of conscience, are very disheartening feelings 
 indeed; but they are, notwithstanding, as good evidences 
 of a converted state of the soul as is love to God itself 
 
 I. How can that be? 
 
 P. They imply ill-will toward disobedience; that is 
 the converse of good-will toward obedience, which is 
 conversion itself Besides, sorrow in view of an injury 
 which has befallen another, for example, is evidence 
 conclusive that we have a kind regard for him ; just as 
 indifference on the occasion would show that we felt no 
 interest in him whatever. On the same principle sor- 
 row for having wronged God as our benefactor, and 
 hatred to ourselves for having violated our obligations, 
 evince a deep regard for him; just as the indifference 
 81 
 
362 CONVERSION. 
 
 of sinners on these subjects shows that they have no 
 interest or love whatever for him. 
 
 I. I see the principle now, for the first time. But it 
 seems as if I could never recount all my sins to God. 
 
 P. It would take at least as long a life to do it, as it 
 has to commit the sins themselves. We ought to con- 
 fess our sins so far as we can, and to forsake them also; 
 but a constant dwelling upon the subject is calculated 
 to repress your other exercises and to hinder your ac- 
 tivity and enjoyments, as is to be seen in the cases of 
 many pious persons who constantly brood over their 
 past sins and present short-comings. Ezra enjoined an 
 opposite course on the penitent people ; he forbade their 
 further mourning and weeping, and bade them to rejoice 
 in the Lord, in order that they might be encouraged in 
 his service: "for the joy of the Lord is your strength." 
 — ^Neh. 8 : 9, 10. Watching does not consist, as some 
 suppose, in dwelling upon and mourning over the past; 
 but in guarding our feelings and conduct for the future, 
 in endeavoring to act unselfishly by holding others' 
 rights and interests on a par with our own, and in order- 
 ing our conduct in heart and life aright before God. 
 
 /. That certainly must be the most profitable course. 
 
 P. In order to produce an interest toward the dis- 
 ciples of our Lord, reflect upon their, new relations to 
 him and to yourself, and contemplate their holy prin- 
 ciples, their desires for the glory of your heavenly 
 Father, their efforts to put on his moral image, and their 
 labors to advance his cause, overlooking those defects 
 to which frail human nature (including yourself) is so 
 liable. Thus an attachment to them as disciples (John 
 15 : 17) will be elicited and become habitual, and you 
 
PERSEVERANCE. 363 
 
 will receive in return the blessing of God in your own 
 soifl. We can now hardly comprehend the extent of 
 mutual love which Christians exercised in the early days 
 of the church.— John 15 : 12 ; 1 John 3 : 16. 
 
 /. I thank you for this advice; and it shall be my 
 constant study to observe it. I can foresee that it will 
 produce almost incalculable comfort and usefulness. 
 
 P. In order to produce an interest in behalf of impen- 
 itent sinners, reflect calmly upon their unholy character, 
 their evil conduct toward God, and upon their horrible 
 doom. Then holy sympathy in view of their prospects, 
 will unite with right desires for their conversion to 
 holiness and their devotion to the service and glory of 
 God. But of what practical use can such feelings be, 
 unless you are impelled by them to labor for the con- 
 version of sinners to Christ? 
 
 /. Of none. Whatever I can do, shall be done. 
 
 P. If you would cultivate zeal for God, and energy 
 in active benevolence or in any other good work, you 
 must deliberately examine its character, weigh its claims, 
 and address yourself to it with a whole heart; then 
 your feelings will flow forth. In order to derive ben- 
 efit from studying the Scriptures, or from prayer, you 
 should avoid those preliminary efforts to force the mind 
 to feel, or to place it in a supposed holy frame, or to 
 make mechanical impressions upon it, which many 
 suppose to be indispensable. Peruse the word of God 
 with becoming gravity, but with the simple purpose 
 of acquiring information, precisely as you would any 
 other book ; and your interest in its truths will be grad- 
 ually excited, as your understanding becomes enlight- 
 ened in respect to them. When you retire to pray, 
 
B6i: CONVERSION. 
 
 let jour thoughts turn calmly toward God and the 
 various subjects on which you feel interested ; dedicate 
 yourself anew to Christ and his service; and humbly 
 present to him those things which you desire ; then the 
 duty will be a source of pleasure. 
 
 /. What is prayer? 
 
 P. It is the expression before God of our actual 
 desires. 
 
 I. What is meant by the prayer of faith which the 
 Scriptures represent as prevalent with God? 
 
 P. There is, perhaps, no subject on which men's 
 fancies have more prevailed, than on this; and yet the 
 true answer will be perfectly obvious upon examination. 
 Every Christian has, it is believed, exercised it at some 
 period, though he may have been unaware of the char- 
 acter of his feelings at the time. If we draw our answer 
 from the Scriptures, we shall find that it is there pre- 
 sented in two, and somewhat different aspects. In its 
 primitive sense, it is the belief of the disciple that God 
 will glorify himself in respect to the request presented, 
 and his entire and cordial consent that he may do so 
 whether it involves a grant or denial of his petition. 
 Said our Lord, " All things whatsoever ye shall ask in 
 prayer, believing, ye shall receive." — Matt. 21 : 22. The 
 condition here expressed, believing, (pisieuontes) does not 
 refer to the assurance of the petitioner that he shall 
 receive the specific thing requested, but to the exercise 
 of Christian faith in respect to it, or that which con- 
 stitutes one a Christian. It intends his reception of Christ 
 as God not only, but also the submission of his petition 
 to be decided by him as his glory shall dictate, imply- 
 ing a preference of that to the thing requested. 
 
PERSEVERANCE. 365 
 
 /. Then every true Christian can exercise the prayer 
 of faith in this sense. 
 
 P. Yes; and it is as obviously his duty as it is to 
 love God. But our Lord, in reference to the prevailing 
 dereliction on this ver}' point, inquired, "When the Son 
 of man cometh, shall he find faith on the earth?" — Luke 
 18: 1 — 8. It is presumptuous to have a devotion for 
 the things we desire for ourselves, superior to the de- 
 mands of the divine glory in respect to them. 
 
 /. Then every believing prayer will be answered 
 either in the specific thing desired, or in the more im- 
 portant end of the glory of God in respect to it ? 
 
 P. Certainly. The Christian may, when he com- 
 mences his prayer, be so fixed upon having the partic- 
 ular boon conferred, that he may lose sight of the more 
 important consideration of the exigencies of the divine 
 glory ; a thing which is very common, as in the case of 
 Paul, who was on that account denied his petition thrice 
 presented. — 2 Cor. 12 : 8. When the Christian, by re- 
 flection and the tendencies of prayer itself under the 
 Spirit, comes to realize that the glory of God is con- 
 cerned in the matter, his preference thereof will be 
 elicited, and he will soon be able through the Spirit to 
 give it tl;e ascendancy over the specific object of his 
 petition; and he will, while anxiously desiring that, 
 readily superadd the request for God to glorify himself 
 the rather, whether his specific request is granted or 
 refused. Thus Paul came to rejoice in the glory of 
 the grace of Christ as manifested through that very 
 thorn in the flesh, from which he had so earnestly 
 desired to be delivered. The Christian will, after all, 
 receive at the hands of his heavenly Father the very 
 31* 
 
366 CONVERSION. 
 
 answer which lie would himself select, could he in a 
 proper frame of mind survey the whole field and ascer- 
 tain all the considerations which should govern his case; 
 for he would decide then, just as God will now under 
 his perfect knowledge of the whole subject. And should 
 God lean in his favor at the expense of his own glory, 
 he would be eventually disappointed and dissatisfied. 
 
 /. I can now understand somewhat of the force of 
 that assurance, "Delight thyself also in the Lord; and 
 he shall give thee the desires of thy heart," which will 
 then terminate on him and his glory.— Ps. 87 : 4. What 
 a sweet encouragement is this to cast all our desires and 
 cares upon him who careth for us ! — 1 Pet. 5 : 7. And 
 how intelligible as well as proper is that declaration, 
 "Ye ask, and receive not, because ye ask amiss [not for 
 the divine glory], that ye may consume it upon your 
 lusts " or selfish gratifications. — Jas. 4 : 3. 
 
 P. The second aspect of the prayer of faith includes 
 this idea of deferring the' subject to the divine glory, 
 and adds the firm persuasion that the glory of God will 
 be best promoted by bestowing the specific good de- 
 sired, and that such good will certainly he conferred on 
 the petitioner. Thus, our Lord declared, "What things 
 soever ye desire when ye pray, believe that ye receive 
 them, and ye shall have them." — Mark 11 : 24. 
 
 /. Are we to understand from this, that by a simple 
 and successful effort of the disciple to believe that his 
 specific request will be granted, he will secure a favor- 
 able answer? If so, it seems that Christ has placed 
 himself in the hands of his servants, and that the facility 
 with which any one can believe things is the measure 
 of his power over him and his 'irovidence. 
 
PERSEVERANCE. 867 
 
 P. Christ has not thus endangered himself, or placed 
 his glory at the hazard of fallible creatures. In their 
 extremities, the disciples are prone to believe in those 
 things which they consider the best for themselves ; but 
 these are not always the most worthy of God. 
 
 I. What is the ground, then, for believing that the 
 specific thing will be granted? 
 
 P, The determination of God to confer it. 
 
 /. Of course; but how are we to ascertain such de- 
 termination ? 
 
 P. In one of two ways, when it exists, and when he 
 condescends to inform us in either. The one is by his 
 particular promise applicable to the case; and the other 
 is by the intervention of the Holy Spirit. With regard 
 to the former, you wiQ remember that many specific 
 promises are made to the praying disciple; these, on 
 complying with the conditions, he may and ought to 
 apply to himself the same as if God had spoken to him 
 personally ; and on so doing he will believe that he receives 
 them; and then he shall have them, for he honors God 
 by confiding in his veracity. Thus, the aids of the 
 Holy Spirit are promised him (Luke 11 : 13) ; every 
 necessary worldly supply (Ps. 37 : 8); the supervision of 
 providence for his best good (Rom. 8:28); eternal life. 
 — John 10 : 28. To expect a favorable answer, and 
 indeed to anticipate it with entire confidence on such 
 grounds, is reasonable and also safe to the divine glory 
 because authorized by God himself 
 
 /. Certainly I can unhesitatingly confide in such an 
 answer in that case. But how can I reach it in cases 
 where there is no particular promise? 
 
 P. You cannot, unless the Spirit brings you there; your 
 
868 CONVERSION. 
 
 own efforts will be of no avail in such cases, or rather 
 will tend to an unauthorized confidence which will 
 surely be disappointed. It depends solely on God then 
 to grant the persuasion that we shall receive the thing 
 asked for. It is our duty to exercise the first kind of 
 faith, by yielding the whole matter into the hands of 
 God, willing to have his will and glory promoted 
 whether our desire is granted or not; and then, if he 
 sees fit, we shall know beforehand what is his will, 
 otherwise we shall not. It is the Spirit who "helpeth 
 our infirmities, for we know not what we should pray 
 for [nor how to pray for it] as we ought; but the Spirit 
 itself maketh intercession for us with groanings which 
 cannot be uttered. And he that searcheth the hearts 
 knoweth what is the mind of the Spirit, because he 
 maketh intercession for the saints according to the will 
 of Godr — Eom. 8 : 26, 27. Prayer when thus dictated 
 by the Spirit, may well leave on the mind of the earnest 
 petitioner a sweet and perfect confidence that his re- 
 quest is secured ! for if it was from God the Spirit, it is 
 surely granted. "The effectual fervent [the urgent 
 and strenuous] prayer of a righteous man, availeth 
 much" — that is, is prevalent with God. — Jas. 5:16. 
 
 /. I confess that I have not before observed the per- 
 tinency of that passage in Eomans, having always con- 
 fined it to some mysterious influences in the apostolic 
 days. I suppose prayer is often answered upon our 
 compliance with the condition in Matt. 21 : 22, and 
 where this persuasion of receiving the thing desired 
 does not exist? 
 
 P. No doubt, for they are independent conditions. 
 Both include a superior regard to the divine glory a^ 
 
PERSEVERANCE. 369 
 
 their chief moral element ; while the last adds thereto a 
 present conviction of the answer being received, which, 
 in the first is to be known only when the event actually 
 occurs. In either case, the immediate effect is content- 
 ment with the will of God on the subject, and an im- 
 pression that further urgency with him is uncalled for. 
 
 /. Just as I felt, when I first resigned myself entirely 
 to the divine will. I then had no heart to ask God for 
 any thing merely personal, but preferred to let all rest 
 with him. But are such prayers common among Chris- 
 tians ? 
 
 P. Yes ; more common than their mistaken views of 
 humility will permit them to allow. Let me mention 
 an occurrence which, amongst many others, fell under 
 my own observation, to illustrate this whole doctrine of 
 the prayer of faith. A few years since, a pious lady 
 was called to witness the rapid decline toward the grave, 
 of a lovely but unconverted daughter of seventeen, 
 under the incurable progress of consumption. Aware 
 that God required the use of adequate means for her 
 conversion, she procured the advice of a clerical friend 
 in whose ability to impart right instruction she had 
 confidence. He found the daughter engrossed in self- 
 ish alarms at her impending death and perdition, and 
 spending her time in endeavoring to deepen her feel- 
 ings and trying to produce good desires and affections, 
 in order to obtain encouragement to hope in Christ 
 for pardon from punishment, and for future peace. In 
 this she had been aided by the mistaken zeal of an 
 anxious but impenitent father ; who being himself igno- 
 rant of self-denial, and looking upon a sense of pardon 
 and a hope with its pleasures as religion itself, very 
 
370 CONVERSION. 
 
 naturally supposed that he was advising her in the right 
 way in order to a valid hope. The imminence of her 
 death so increased the anxieties of the sick girl for a 
 hope of her own happiness, and made her so reluctant 
 to abandon the pursuit of it, that her clerical instructor 
 almost despaired of her conversion. She was ready to 
 resolve upon the performance of every duty and to 
 promise all faithfulness, but every effort was made under 
 the promptings of her selfish desires, and consequently 
 her heart remained unchanged. Appalled at her obsti- 
 nacy and fearful prospects, her mother fled to her closet; 
 and there, where no eye nor ear but those of God could 
 see or hear, she fell prostrate before him, and ''with 
 groanings that could not be uttered" confessed her sins 
 and the sins of her daughter, and entreated for the soul 
 of her child. But no help came; and again and still, 
 again in her agony her cry went up to God, until an 
 exhaustion of strength compelled her to desist. A mo- 
 ment's calm reflection then recalled her to a sense of 
 the superior importance of the divine will, and showed 
 that her anxiety in her petition was more for the benefit 
 of her daughter than for the glory of her God. Con- 
 science-stricken at her presumption in loving her child 
 more than her Creator, and in pressing her suit for an 
 idol, she yielded the point, and solemnly dedicated her 
 unreservedly to God to be disposed of according to his 
 will, and not her own; and she besought him to glorify 
 his own name in whatever way he should see fit in 
 respect to her rebellious daughter. The work was done ! 
 for, in the language of our Lord, she had asked helieviiig^ 
 or in the spirit of a true believer in God (Matt. 21 : 22); 
 she had come to prefer God and his glory to the per- 
 
PERSEVERANCE. 371 
 
 sonal good of her child. She knevj assuredly that, what- 
 ever he might do with her, he would glorify his own 
 holy name ; and satisfaction at that result flowed in upon 
 her soul, and peace with the will of God absorbed her 
 anxieties for her daughter. Her prayer being thus an- 
 swered in respect to the most important point, the glory 
 of God, she arose composed and contented; for she 
 found that she could pray no more, since she had noth- 
 ing further to ask on that subject. As she returned to 
 the sick room of the sufferer, a sweet confidence in God 
 spread through her soul, and she felt assured that her 
 daughter was safe in his hands! This was the "believ- 
 ing that ye receive" referred to by our Lord. — Mark 
 11 : 24. It came from no reasonings or efforts of her 
 own, but flowed from her devotion to the glory of God, 
 and from the breathings of the Spirit who had made 
 intercession for her, in her heart, according^ to the will 
 of God, Possessed thus of an answer in her own soul, 
 she entered that room to behold it verified in the heart 
 of her daughter; for upon a renewal of the counsel and 
 efforts of her spiritual adviser, the Holy Spirit most evi- 
 dently withdrew her from her selfish purpose, led her in 
 a despair of success to suspend all her selfish endeavors, 
 and touching her heart as He only can, turned her soul 
 into repentance for sin. Then, with bitter self-reproaches 
 for her stubborn resistance of her duty to God, with tears 
 in view of the past selfishness of her heart, and with a 
 perfect loathing and abhorrence of her sins as morally 
 depraved and odious, she cast herself unreservedly on 
 God, consenting that his will should be done with her 
 in preference to her own, and preferring his reign and 
 rejoicing in his glory. The answer was accomplished! 
 
372 CONVERSION. 
 
 she too had now become a believer. She grew rapidly in 
 love, humility, and every Christian grace, a wonder to 
 herself that she had ever escaped the snares of a self- 
 ish heart, and blessing God that he had withheld her 
 from those selfish hopes which she had so eagerly 
 sought. The moral beauty of her new character charmed 
 those who saw her, and gave great power to her affec- 
 tionate counsels to her friends to prepare to meet their 
 God. In a few weeks she girded herself up for the 
 passage through the dark valley of death, for the Mes- 
 senger of the Covenant was come to take her to her 
 heavenly home. The calm serenity of that death-scene, 
 her quiet endurance of the last pangs, her humble sub- 
 mission, her glowing love and confidence in God, her 
 assured hope, produced impressions upon her father's 
 mind which never subsided until, after the lapse of 
 years, he was brought to turn his own feet into the 
 paths of God's testimonies. And that conversion, in 
 answer to the earnest and faithful prayer of that mother, 
 proved to be the commencement of a work of grace 
 such as has seldom, if ever, been witnessed in our day, 
 and the results of it bid fair to be marked on the his- 
 toric page of piety to the remotest time. Such is the 
 prayer of faith; a prayer unknown to the backsliding 
 heart, and one which can be comprehended or enjoyed 
 only when the soul is near its God. 
 
 /. This explanation of the proper method of going to 
 Christ in prayer, encourages me to discharge that duty 
 with increased pleasure. And I thank you especially 
 for describing the way in which parents should dedicate 
 their children to him. 
 
 P. Christian parents no doubt often fail of the bless- 
 
PERSEVEKANCE. 378 
 
 ings of the Covenant, by not fulfilling the implied con- 
 dition on their part. Many, when they professedly 
 dedicate their offspring to God, are impelled simply by 
 an anxiety for their eternal welfare. This is a natural 
 feeling, but they err in making their personal good the 
 ultimate object of the consecration ; and they also dis- 
 honor God, by displacing his glory from its supremacy, 
 and by impliedly dictating to their Sovereign in the 
 matter. It is often more difficult for the parent to make 
 an unreserved surrender of his child to God, that God 
 may be glorified in whatever way in preference to its 
 personal welfare, than it was to surrender his own soul. 
 But obviously he cannot reasonably expect Christ to 
 accept the dedication at his hands while he prefers it as 
 a cherished idol ; while, by a full surrender in a supe- 
 rior regard to the divine glory, with the purpose to train 
 up his child for God, and with a diligent execution of 
 it under whatever embarrassments and difficulties, he 
 may rest assured that he will be found to be Christ's in 
 the day in which he makes up his jewels. The proofs 
 of faithfulness on the part of God to his covenant, are 
 too numerous to have escaped your observation. 
 
 /. Yes ; and I now perceive the secret of the intelli- 
 gent and devoted Christian parents' success; and also, 
 as "whatsoever is not of faith is sin" (Rom. 14: 23), the 
 cause of the sad failure of others. Would to God that 
 all believing parents, instead of prizing their offspring 
 more than God, would thus truly consecrate them to 
 him, and carefully educate them for his service ! Then 
 the courts of Zion would be crowded with the children 
 of the covenant. 
 
 P. In proceeding I will observe that there is a variety 
 32 
 
374 CONVERSION. 
 
 in the motives presented in the Scriptures, a misapplica- 
 tion of which produces much obscurity and embarrass- 
 ment. You should bear in mind that the Scriptures, in 
 dealing with mankind, always contemplate one of two 
 things — namely, either to produce conviction of sin with 
 its attending mental states, or to produce conversion 
 and growth in grace, or sanctification; and that they 
 always present the motives adapted to the accomplish- 
 ment of these respective ends. Thus, for example, the 
 terrors of the law are presented, not as a motive by 
 which to convert sinners, but to arouse them to reflec- 
 tion on their dangerous state and so prepare them for a 
 realization of their guilt; the catalogue of their sins is 
 arraigned before their minds by the Spirit, in order to 
 convict them of sin and of the certainty of their judg- 
 ment; and the promises of the gospel for regenerated 
 souls are made known to sinners, not as motives to con- 
 version or that they may embrace them before regenera- 
 tion, but that they may know the rich grace of God, so 
 that their selfish hearts may not reject the means of 
 enlightenment and conviction before the conscience is 
 aroused with sufficient power to hold them, under God, 
 and bring them to submission as soon as they find the 
 promises beyond their reach. And on the other hand, 
 the authority of God is presented not only to convince 
 and convict the unconverted mind, but as the motive 
 which is ultimately to break his will into submission ; 
 the character of Christ and his offices are given to 
 engage the confidence and affections of the submissive 
 heart; and the promises and hopes of the gospel, to 
 cheer him onward in his holy and heavenly course. 
 Every gospel truth is adapted to produce its peculiar 
 
PERSEVEKANCE. 876 
 
 impression under attending circumstances ; and a careful 
 observation of the subject may make you an adept in 
 the use of truth as a motive influence ; and you will 
 discover that when God sends forth his truth to accom- 
 plish his will (Is. 55 : 11) it is always such truth as is 
 adapted to produce the results he previously contem- 
 plated. 
 
 , I. It is clear to me now that truths designed for 
 specific classes or objects, will be entirely out of place 
 when indiscriminately applied. The most melancholy 
 perversion, it seems to me, is the presentation of the 
 promises of the gospel as the motives under which 
 impenitent sinners are to turn to Christ. It was that 
 which weU nigh ruined my own soul; for, so far from 
 leading me really to God, they were seized upon by my 
 selfish heart and perverted to an encouragement of its 
 own purposes, under the guise of a change. And I 
 was sustained in my delusion by the cherished belief 
 that we could not be expected to understand, in this 
 world, how sinners were converted. 
 
 P, It is true that no one can understand how the 
 Holy Ghost reaches the heart in regeneration, because 
 even were we capable of comprehending it, God has not 
 seen fit to reveal the mode to us. In some passages he 
 merely declares the fact that he will give a new heart 
 (Ez. 36 : 26); in others, he states the same fact, with the 
 addition that he does it by the instrumentality of the 
 truth (Jas. 1:18); but in neither case does he inform 
 us how he grasps or renders efficacious the sword of 
 truth to accomplish that result. As respects one's vol- 
 untary action in conversion, it is impossible for the 
 impenitent mind to comprehend it beforehand, for the 
 
376 CONVEBSION. 
 
 same reason that no one can understand any moral 
 or mental exercise which he has himself never before 
 experienced. And this was the purport of our Lord's 
 remark to the impenitent Nicodemus, in answer to his 
 request for information on the subject. "The wind 
 [representing, here, the truth] bloweth where it listeth, 
 and thou [Mcodemus, a sinner] hearest the sound thereof, 
 but canst not tell whence it cometh [how it is sent by 
 the Spirit,] and whither it goeth," or what it is de- 
 signed to accomplish. — John 3 : 8. He must first expe- 
 rience the change, and then he can understand the 
 process in the review, just as he would know from 
 observation, memory, or consciousness, any other vol- 
 untary act, — 1 Cor. 2 : 11. 14. Thus, in your own case 
 at first, you did not understand what the duty of 
 conversion was nor how it was to be performed, because 
 you had no experience on the subject; and I did not 
 undertake the vain task of explaining it to you, for you 
 could not have been made to comprehend it. But after 
 you had yielded to the simple mandate of conscience 
 by consenting to obey God, whereby you gained an 
 experience of the duty, you was able to understand it 
 as clearly as any other voluntary act of your life. The 
 only reasons why true converts are ever at a loss to 
 comprehend the exact process of their own conversion 
 are, that they do not preserve clear perceptions of their 
 own exercises at the time; or that they become con- 
 fused on the general subject by imbibing the errors of 
 selfish or ignorant teachers, and they become afraid to 
 scrutinize too closely, lest their own actual experience 
 (supposed to be defective,) should conflict with these 
 errors, supposed to be sound. I have known even min- 
 
PERSEVERANCE. 377 
 
 isters of the gospel feel sad at contemplating their own 
 holy exercises in conversion, not because they did not 
 love them, but because they conflicted with the errone- 
 ous views they had adopted on the same subject ; and in 
 a perverted conscientiousness, they wrongly condemned 
 themselves while presenting such opposing views. 
 
 /. I have always thought that mere authority, and 
 especially the authority of dead men who have already 
 rectified their own errors in the eternal state, has had 
 too decided an influence on living intellect. 
 
 P. In religion, as in every other branch of knowl- 
 edge, it is both our privilege and duty to "prove all 
 things, and hold fast that which is good." — 1 Thess. 5 : 
 21. It has been my endeavor to do so m the fear of 
 God, even to "holding fast the form of sound words" 
 which are given in the sacred pages (2 Tim. 1 : 13); for 
 you will have noticed that I have always preferred the 
 phraseology of Scripture when it could be adopted, as 
 well as the ideas it presents, to that of any of the schools. 
 
 /. Will you explain the difference between legal reli- 
 gion, the religion of the gospel, and natural religion? 
 
 P. True religion, viewed in whatever aspect, has for 
 its essential element the submission of the will to the 
 creative authority of God; and from this, as we have 
 before seen, spring all the affections of the renewed 
 heart and all the excellencies of the Christian deport- 
 ment. The things purposed to be observed are the 
 commands of God as variously made known in the pre- 
 cepts of the divine law, in the writings of the prophets 
 and inspired men of the Scriptures, in the manifestations 
 of his wiU contained in the works of creation, in his 
 providences, in the dictates of our consciences when 
 32* 
 
878 CONVERSION. 
 
 enlightened in respect to our relations to him and to 
 one another, and the like. The original motive for such 
 purpose is the sense of duty arising from a knowledge 
 of God as our Creator, which is subsequently combined 
 with the influence of love. The end is always the pro- 
 motion of the divine glory. Thus in the Old Testament 
 we are told to "fear God and keep his commandments; 
 for this is the whole duty of man." — Eccl. 12 : 13. And 
 in the New, "In every nation he that feareth God, 
 and worketh righteousness, is accepted with him." — 
 Acts 10 : 35. 
 
 /. Certainly, if right motives and purposes are ex- 
 cluded, I cannot conceive how there can be any thing 
 left besides a dead form divested of every thing lovely 
 or valuable. My former ideas of religion made a hope 
 in Christ the essential element; but I have learned by 
 a sad experience that holy principle is the chief element, 
 and that a valid hope can exist only when authorized 
 by it. 
 
 P. Legal religion, or legalism as it is usually called, 
 is that which is confined to the law in respect to its 
 purposes and motives. The law consists of two parts 
 — namely, the precepts or things to be observed, and 
 the penalty or the pains to be inflicted for their non- 
 observance. Legality consists, first of a purposed ob- 
 servance of the precept of the divine law and of the 
 commands of God as otherwise discoverable ; and 
 second, in the formation and execution of such purpose, 
 from the motive of the penalty of the law; — that is, 
 from a fear of its pains exciting the selfish desires to 
 employ such means in order to escape them, or, which 
 is the same thing, from a hope of safety therefrom. 
 
PERSEVERANCE. 379 
 
 Althougli there is an ostensibly good purpose, yet legal- 
 ity knows of no radical reformation, but is a mere 
 modification or extension of the selfishness of the natural 
 heart. A confirmed robber plunders you of your watch ; 
 and in doing so evinces the superior power of his de- 
 sire for his personal interests over the dictates of upright 
 principles. He comes to fear detection and punishment, 
 and purposes to refrain from robbery in future and to 
 live orderly in society ; and in doing so, he evinces as 
 clearly as before the superior power of the desire for 
 his own interests, only it operates in a different and 
 less injurious form. Again he is tempted to plunder 
 your property; he becomes persuaded that he will not 
 be detected or punished if he should do it; and this 
 check being removed he perpetrates the act, showing 
 the same superior influence of the selfish principle, and 
 that his good conduct did not proceed from any reform- 
 ation in his principles, that is, in the motives of his 
 purposes. And such is the religion of the law, under 
 whatever disguise. It is the operation exclusively of 
 the natural heart under the selfish principle. 
 
 /. I see that regeneration forms no part of it, notwith- 
 standing its hopes and pleasures. 
 
 P, This form of religion prevailed among the Phar- 
 isees. It is not a free service ; for the legalist renders 
 it under the constraint of fear, as the least of two evils 
 — namely, to serve God, which he dislikes, or to be 
 damned, which he dislikes more. When this constraint 
 is temporarily removed, he will as naturally revert to 
 his own ways, as will the dog to his vomit. — 2 Pet. 2 : 
 22. Again, it is pure self-righteousness ; for the legalist 
 purposes right actions indeed, but his motive in observ- 
 
380 CONVERSION. 
 
 ing them is self, or his own interests. Again, it is 
 purely mercenary; for the legalist discharges an ac- 
 knowledged duty for pay; he observes an obligation 
 because it will be for his interest rather than from prin- 
 ciple. In his view, '•^gain [of selfish happiness] is godli- 
 ness." — 1 Tim. 6 : 5. He attempts a compromise with 
 God, as if wrong existed on both sides, and barters 
 present duty for future impunity from evil. 
 
 I. You have described the very religion which I 
 formerly had, and upon which I sometimes prided 
 myself as being so exclusively that of the gospel, because 
 it rested entirely on a hope in Christ for salvation! 
 My hope of pardon from the penalty of the law was 
 the motive to all my obedience, and the source of all 
 my joys. 
 
 P. Instead of having the religion of the gospel, you 
 was a legalist of the first order; — and needed only a 
 stubborn resistance to every truthful principle and 
 argument, to make you a Pharisee. The legalist rests, 
 at hearty on his own works for salvation, however loud 
 may be his profession of trusting in the merits of Christ. 
 
 I. True. I used to graduate my hopes by my sup- 
 posed merits; I endeavored to think that I was be- 
 coming better as I advanced, and I felt more confident 
 accordingly. As the ancient Pharisees professed to 
 depend upon the Father, so I depended for aid upon 
 the Son in those respects where I had failed in my 
 observances. When you referred some time since to 
 the subject of our dependence on Christ, I felt con- 
 vinced that, like Bunyan's man, I had hoped to be 
 justified through Christ's acceptance of my obedience to 
 the laws; or, that Christ should make my religious duties 
 
PERSEVERANCE. ^^fdlSy 
 
 acceptable to the Father through his merits; — thus 
 taking justification from the righteousness of Christ and 
 applying it to my own, and making myself accepted 
 through the goodness of my own obedience instead of 
 through the Beloved alone. Truly, "the law worketh 
 wrath." — Eom. 4: 16. I fear that there are many legal- 
 ists in Christ's church, who ignorantly apply that desig- 
 nation to almost "every body except themselves. 
 
 P. The apostle in speaking of the legalists among the 
 Jews, gives such a clear delineation of their character 
 that none need mistake. "For I bear them record that 
 they have a zeal of God, but not according to knowl- 
 edge. For they being ignorant of God^s righteousness, 
 [of that right conduct which proceeds from a supreme 
 regard to the rights of God, and of that holy state of 
 the affections which flows from a true love to his glory,] 
 and going about to establish their oiun righteousness, 
 [to observe a correct deportment, under the motive in- 
 fluence of the love of their own happiness or the fear 
 of their own punishment and cultivating the selfish 
 affections which flow therefrom,] have not submitted 
 themselves unto the righteousness of God [unto the 
 rightful authority of God, and that obedience which 
 flows from that motive]. For Christ [as God, that is 
 his authority and glory] is the end of the law [is the 
 ultimate object designed to be accomplished by the law], 
 for righteousness [to produce true righteousness] to 
 every one that believeth" [that receives Christ as God, 
 and cordially yields himself to obey and love him as 
 such,] — just as he is the end of the gospel for redemp- 
 tion, as the Saviour of every believer. — Kom. 10 : 2 — L 
 
 I. What is the religion of the Gospel? 
 
882 CONVERSION. 
 
 p. The term Gospel \evangellion'\ means glad-tidings, 
 or good and joyful news. These did not consist in the 
 development of new principles in relation to moral char- 
 acter; for a holy character is always essentially the same, 
 and had always been required. — Lev. 11 : 44. Nor did 
 they consist in the revelation of new ultimate objects 
 for our love and pursuit; for God and his glory had 
 always been presented as the great end of man, as we 
 have abundantly seen. Nor in opening new paths to 
 heaven unknown to holy men of old ; for Abel, Enoch, 
 Noah, Moses, and all the redeemed of old, though with 
 less clear light than now exists, entered in under the 
 same principles as do saints under the new dispensation. 
 The gospel was preached to the Israelites in the desert. 
 — Heb. 4:2. Christ, as we have seen, was the Jehovah 
 who appeared to Abraham, who led the Israelites in 
 their wanderings, and who spoke to man through the 
 prophets. A new heart had always been required, as 
 now. — Ez. 18 : 81, and John 3 : 7. Repentance and 
 faith were formerly as essential to the divine favor 
 as now.— Ez. 18 : 30, and Matt. 23 : 23. And the 
 atonement was both prefigured in the sacrifices of the 
 temple, and foretold in the most explicit language. 
 —Is. 53. 
 
 I. Of course, then, Christ did not come to destroy the 
 law as it was originally given, or to effect any radical 
 change in true religion; but to correct our views of 
 them, and to have the law disseminated and its true 
 object^' more successfully accomplished than the per- 
 versions of the Pharisees would allow?' — Matt. 5 : 17. 
 
 P. Yes. In the gospel life and immortality are more 
 clearly exhibited, and the way of deliverance is per- 
 
PERSEVERANCE. 883 
 
 fected, through Christ. — 2 Tim. 1 : 10. The apostle thus 
 explains the reasons of his advent: "For what the law 
 could not do [in the promotion of the glory of God, 
 not because it was unadapted to effect it, but] in that 
 it was weak [made incompetent] through the flesh 
 [through the selfishness of its professed observers,] God, 
 sending his own Son [to obey it] in the likeness of sinful 
 flesh, and for sin [by a sacrifice for sin], condemned 
 sin in the flesh [by reproving men's selfishness of heart 
 and depravity of conduct, and by exhibiting and exalt- 
 ing the holiness of the law in his own obedience and 
 sufferings]: That the righteousness of the law [that 
 which it was designed to accomplish] might be fulfilled 
 in us [true believers], who walk not after the flesh [who 
 are not impelled by selfish desires to the pursuit of 
 personal ends], but after the Spirit [under his holy 
 impulses, to the promotion of the divine glory]. — 
 Rom. 8 : 3—5. Christ designed, in the gospel, to pro- 
 duce such a kind of obedience to the law, as would 
 exalt God to the chief place in the hearts of his people, 
 and by his instructions to render clear the way of sal- 
 vation, and by his atonement to make that salvation 
 possible to man. 
 
 /. Such, evidently, is the purpose here indicated by 
 the apostle. 
 
 P. And such is precisely the religion of the gospel in 
 one of its chief elements. Laying aside the penalty of 
 the law as it were, and looking behind its commands, it 
 rests upon the authority of the lawgiver himself as its 
 motive. Love to Christ is the heart-impulse of its obe- 
 dience. Under this indomptable principle, it honors 
 Christ and overcomes every obstacle to duty. 
 
384 CONVEESION. 
 
 /. Do the Scriptures give us any account of a conyer- 
 sion from legalism to the religion of the gospel? 
 
 P. It does in several instances. Saul of Tarsus was 
 a selfish, mercenary and compromising legalist. He 
 believed that as a descendant of Abraham he was born 
 at friends with God, and consequently needed no new 
 desires or new heart. He had doubtless seen Christ in 
 Jerusalem (Acts 22:3); had heard him declare that the 
 Abrahamic covenant did not authorize such a belief; 
 that it referred to his spiritual seed only, or to such as 
 had been regenerated (John 8 : 39, 40) ; that he was 
 the Son of God, equal with the Father, and that conse- 
 quently his construction must prevail. And he had 
 heard him denounce the religion and hopes of his 
 brethren as false, and even Satanic (John 8 : 44), and 
 command them to repent on pain of eternal death. This 
 had aroused his wrath against him, and made him etiger 
 to persecute his disciples. While on his way to Damas- 
 cus he again beheld Christ, but now in his heavenly 
 kingdom. This convinced him that he was God; that 
 he was therefore authorized to denounce that construc- 
 tion of the covenant on which all his hopes were based ; 
 that his own hopes were selfish and invalid; and that 
 he was then an impenitent sinner bound to perdition, 
 and actually engaged in the work of persecuting his 
 Creator! He looked upon Christ as his enemy, as 
 well he might; in utter despair of escaping (for Christ 
 had denounced him as self-ruined) he died to himself 
 (Rom. 7 : 9), that is, he ceased to be under the power of 
 self-interest ; and then yielded his will unreservedly to 
 the authority of Oist, as God. "Lord [owner, propri- 
 etor, master,] what wilt thou have me to do?" — implying 
 
PERSEVERANCE. 885 
 
 a purpose to obey. And upon being commanded to 
 proceed to Damascus, he obeyed accordingly. There he 
 remained several days repenting, as was meet he should, 
 in dust and ashes over his selfish depravity, and horrible 
 wickedness as a persecutor; and so profound was his 
 self-condemnation, and so deep his self-abhorrence, that 
 hope entered not into his heart nor did he either eat or 
 drink for three days. — Acts 9 : 1 — 20. 
 
 /. How incongruous it would have been for such a 
 butcher to have immediately leaped up (according to 
 modern usage), rejoicing in a hope of pardon and 
 heaven I — evincing, that his heart was still fixed chiefly 
 on his own happiness. But had the Holy Spirit then 
 regenerated his heart, and was he in a converted state 
 previous to indulging a hope of pardon? 
 
 P. Certainly. He remained in the same dejected state 
 until Ananias instructed him in the duties and hopes 
 of the gospel. Previous to which, God had declared 
 that he prayed, which is never said in a favorable sense 
 of any except believers, and that he was a chosen vessel 
 to promote his glory; and Ananias accordingly saluted 
 him as a Christian brother. After he was instructed 
 in the gospel, he hoped in Christ; "and straitway he 
 preached Christ in the synagogues [not to urge the sin- 
 ners there to hope in his mercy rather than in the 
 Father ; in the first instance, but] that he is the Son of 
 God," entitled to the same obedience from them which 
 he himself was rendering. 
 
 1. I am much obliged for this delineation. 
 
 P. As supreme love to Christ is the motive principle 
 of the religion of the gospel, it will find a moving power 
 in him and his glor;^ to make it permanent through 
 33 
 
 \ 
 
386 COXVERSION. 
 
 everlasting ages. Plighting its faith and duty under 
 the impulse of such a pure affection, it cannot but be 
 appro vable and acceptable to one whose distinguishing- 
 trait is love. — 1 John 4: 16. Although it contemplates 
 the strictest obedience or righteousness, it is not sdj- 
 righteous, but C'^oo^-righteous ; for its right conduct does 
 not spring from a love of self, but from a love God, 
 and it has in view ultimately, not the ends of self, but 
 the glory of God. It is a free and voluntary service; 
 one rendered of free choice, with fear indeed, as well 
 it may be in view of the awful majesty of God, but not 
 with the fear of the slave, but with that of the affection- 
 ate and reverential child, which deters his love from 
 running into familiarity and presumption. It i.s not 
 mercenary ; for its service is rendered from principle, 
 and the pleasure it takes in God is a resulting virtuous 
 pleasure, a fitting reward at the hand of God to encour- 
 age the believer onward in holiness; but which, if it 
 were removed, would not impair his holy purposes, how- 
 ever it might affect his strength under the manifold 
 temptations of the world. It is the acquisition of that 
 holy character, in kind, which God demands of all his 
 creatures. It is a disallowance of every thing as good 
 previous to its first love, and of course of every thing 
 like merit in the previous life. It is a disallowance of 
 future merit also, because it is rendered from affection, 
 and in pursuance of an acknowledged duty only. In 
 fine, the religion of the gospel is "faith which worketh 
 by love."— Gal. 5 : 6. 
 
 L What a perfect contrast it presents to legalism ! 
 
 P, But there is another element in the religion of the 
 gospel. Christ is not only elevated thus as a Prince 
 
PERSEVERANCE. 887 
 
 to rule and to be loved by his creatures, but he is also 
 presented as their Saviour. "Him hath God exalted 
 with his right hand, to be a Prince, and a Saviour." — 
 Acts 5:81. "Of this man's seed hath God, according to 
 his promise, raised unto Israel a Saviour, Jesus." — Acts 
 13 : 23. The necessity of an atonement, together with the 
 objects to be accomplished by it, have been heretofore 
 explained. Humble submission to the will of Christ, 
 an active devotion to his glory by means of the observ- 
 ance of. his commands as made known in his law and in 
 his personal teachings, and an implicit trust and hope in 
 his pardoning grace through the atonement alone, con- 
 stitutes the whole of the religion of the gospel; and 
 when it is observed perfectly, as it will be in heaven, it 
 will constitute the very perfection of character. 
 
 /. Beyond all doubt. But I have supposed from the 
 encouragements to hope for pardon in Christ, that that 
 was the great, and indeed only essential of the gospeh 
 
 P. Many sinners, as well as many Christians, imbibe 
 the same error. The Scriptures, in the first place, when 
 speaking of Christ as a Saviour, always refer to him as 
 a saviour from sin as well as punishment, and only from 
 punishment as one is delivered from sin. Consequently, 
 as a hope in Christ for deliverance from punishment 
 merely is no where authorized in the Scriptures, it can- 
 not be such an essential as you have supposed. — Matt. 
 1 : 21. No one can validly hope in Christ for deliv- 
 erance from sin as well as from perdition, until after 
 he has heartily renounced his sins, that is, has been 
 converted; consequently no impenitent sinner can justly 
 hope in him in the first instance. Again, the hope of 
 the Scriptures further contemplates the permission to 
 
388 CONVERSION. 
 
 enjoy the glory of God (Rom. 5 : 2), which no sinner 
 can truly indulge until, hj regeneration, he has come to 
 desire and love that glory ; and if even that hope was 
 made a condition to be fulfilled before regeneration, it 
 would be an impossible one. 
 
 I. Why then is it urged upon us? 
 
 P. Hope of mere deliverance from punishment is 
 never urged upon impenitent sinners, but the very re- 
 verse; for God has said, "v.-'oe unto the wicked! it shall 
 be ill with him" (Is. 3 : 11); and it would also be derog- 
 atory to his character to urge it upon his wicked ene- 
 mies. But it is pressed upon the penitent, humble, 
 faithful child of God as an indication of his Father's 
 gracious love, and an encouragement to honor Grod by 
 a perseverance in his spiritual warfare. Thus you will 
 observe that whenever hope is enjoined in the epistles, 
 or where encouragement is given to rejoice in the Lord, 
 believers, and not impenitent sinners, are invariably 
 addressed. And when Paul speaks of the manner of 
 his public preaching, he assumes the position before 
 described: "For I determined not to know [and of 
 course not to proclaim] any thing among you, save 
 [first] Jesus [the saviour from sin'] Christ [the anointed, 
 or set apart as King], and [second] him crucified [him, 
 as an atoning sacrifice for such believers]. — 1 Cor. 2 : 2. 
 As we have before seen, when the Scriptures present a 
 principle of action, they often- make its fulfillment the 
 foundation for the presentation of another; as, in the 
 present instance, the submission of the sinner to Jesus 
 Christ as King, and his thereby renouncing sin, is pre- 
 supposed as the ground of the offer of him as a cru- 
 cified Saviour. 
 
PERSEVERANCE. 889 
 
 L Yes. As with Christ came first the crown and 
 next the cross, so it is proper that in the order of grace 
 he should be practically recognized as the lawful wearer 
 of the crown, before he is confided in for the blessings 
 flowing from his cross. Still, I am not quite clear as to 
 the meaning of the apostle in his directions on the day 
 of Pentecost. 
 
 P. The attention of the people was attracted by unu- 
 sual indications from heaven, the appearance of cloven 
 tongues as of fire, and the astonishing fact that the 
 apostles were enabled to speak intelligibly in twelve or 
 more languages. Taking advantage of their curiosity, 
 Peter delivered a most admirable argument, proving 
 from those Scriptures which they all received as the 
 revelation of God, that "God hath made that same Jesus, 
 whom ye have crucified, both Lord [Ruler by right 
 of ownership] and Christ," the Messiah or set-apart, 
 whom they had for so long a time expected. — Acts 2 : 1 
 — 40. The moment they came to believe in his God- 
 ship, they felt self-condemned for causing or consent- 
 ing to his death in the body; they realized that they 
 were his adversaries, the enemies of God; their former 
 confidence fled, and they gave themselves up for lost. 
 Under such compunctions and despondency, and like 
 all other unregenerate persons ignorant what to do, 
 since all they had before rehed upon had proved una- 
 vailing, they inquired of the apostles, "Men and brethren, 
 what shall we do?" — an inquiry which has been re- 
 peated by every convicted sinner since their day. The 
 first direction given was "Repent," abandon all your 
 former selfish purposes and wicked courses in obedience 
 to the rightful authority of this Jesus, the Lord and 
 33^ 
 
890 CONVERSION. 
 
 King. This, if observed, would turn them from sin to 
 holiness, from themselves to Christ, as we have hereto- 
 fore abundantly seen. Being thus converted, the sup- 
 posed fulfillment of the command is made the basis of 
 a further direction, "and be baptized every one of you 
 in the name of Jesus Christ, for the remission of sins;" 
 by means of this ordinance, make known to the pub- 
 lic that you believe that Jesus is the Christ, the Son 
 of the living God (John 6 : 69), and that you purpose 
 to obey him as such and to devote yourself to his glory ; 
 — then your sins shall be remitted. — Kom. 10 : 9. Other 
 counsels he gave; but this is sufficient to explain the 
 point which you had in view. 
 
 /. Will you explain the case of the jailer at Philippi? 
 
 P, Paul and Silas had been preaching Christ for 
 many days at Philippi, when they were arrested and 
 thrust into prison. — Acts 16 : 12 — 34. The earthquake, 
 the miraculous opening of the prison doors and the 
 unloosing of. the bands of the prisoners, together with 
 their refusal to fly, deeply affected the jailer. He had, 
 no doubt, become acquainted with their doctrine and 
 was in a position to become convinced of the presence 
 of God with them, of his own want of the true religion, 
 and of his being dead in trespasses and sins. This is 
 evident from the perplexity, as well as anxiety, evinced 
 in his inquiry, "Sirs, what must I do to b-^ saved?" 
 If he was not before converted (as some sup^>ose) he 
 could mean only how to secure his personal or selfish 
 safety and peace. Their reply was, first, "Believe on 
 the Lord Jesus Christ," receive and obey him as God, 
 and devote yourself to promote his glory ultimately; 
 for "they spake unto him the word of the Lord, and 
 
rEK<i: VKiiANCE. 391 
 
 to all that were in his house." This, you will observe, 
 is true conversion or the new heart. Upon doing 
 which, they declared to him, secondly, "and thou shalt 
 be saved, and [they doing the same thing] thy house." 
 The apostles intended "the salvation of God" or such as 
 he would only then desii'e, — the salvation not of self- 
 ishness, but of enjoying God and his glory. To have 
 proposed any other would have been wicked not only, 
 but it would have been rejected by him; for we are 
 afterwards told that he and they were truly converted, 
 "believing in God [in Christ as God] with all his 
 house." In his extremity under that terrible condemna- 
 tion, like other convicted sinners he abandoned himself 
 by the very act of yielding to Christ as God to sub- 
 serve his authority and glory the rather; and then he 
 could understand, appreciate, enter into, and appropriate 
 the holy "salvation of God." 
 
 /. Will you please explain what is meant by natural 
 religion? 
 
 P. The religion of nature in its purity, intends first 
 the observance of the will of God so far as it can be 
 deduced by reason from his works, our relations, and 
 the operations of the natural conscience; and second, 
 doing it from the motive of the creative rights, and to 
 the end of the glory of God, so far as his existence, 
 character and glory are discoverable from the material 
 and moral worlds which he has produced. So far as 
 it goes, it is similar in principle to the religion of 
 revelation; for that consists in obedience to God from 
 the same motive, and to the same end. The apostle 
 (Rom. 1 : 19 — 21) declares that God has shown to the 
 Gentiles that which should be known concerning him- 
 
392 CONVERSION. 
 
 self; that his existence, eternal power, and Godhead or 
 right to rnle over them, though invisible to their senses, 
 were to be inferred from the things he had made; so 
 that they were without excuse for not glorifying him 
 as God. And he speaks of some (Eom. 2 : 14, 15) who, 
 from the observation of the works of nature and the 
 dictates of their own consciences, might ' learn and do 
 the things commanded in the revealed law of God; 
 these, not having revelation, have notwithstanding a 
 law unto themselves. 
 
 /. I always supposed that natural religion was some- 
 thing very objectionable. 
 
 P. So far from it, the apostle places the condemnation 
 of the Gentiles solely on the ground that, having these 
 opportunities of knowledge, they rejected them, and 
 "worshipped and served the creature [with his selfish 
 lusts and pleasures] rather than the Creator, who is 
 blessed for ever." — Kom. 1 : 25. Had they used their 
 light, renouncing the creature, and worshipping and 
 serving the Creator, they would not have been rejected. 
 Their service would have been correct as to its govern- 
 ing principle, though imperfect in the details of conduct; 
 but this would not have produced their rejection, for 
 it is a rule in the divine government, that "if there be 
 first a willing mind, it is accepted according to that a 
 man hath, and not according to that a man hath not." — 
 2 Cor. 8 : 12. And it is a just one, as is that other, 
 applicable no doubt to the Gentile world according to 
 the degree of their willfulness, "But he that knew not 
 his lord's will, and did commit things worthy of stripes, 
 shall be beaten with few stripes." — Luke 12 : 48. 
 
PERSEVERANCE. 393 
 
 /. Do yoTi suppase the heathen, if thus converted to 
 God, could be saved without the gospel ? 
 
 P. I will answer in the language .of Doddridge and 
 Newton. The truth, says Dr. Doddridge, seems to be 
 this, that none of the heathens will be condemned for not 
 believing the gospel, but they are liable to condemna- 
 tion for the breach of God's natural law. Nevertheless, 
 if there be any of them in whom there is a prevailing 
 love to the Divine Being, there seems reason to believe 
 that, for the sake of Christ, though to them unknown, 
 they may be accepted by God. And so much the * 
 rather, as the ancient Jews and even the apostles during 
 the time of our Saviour's abode on earth, seem to have 
 had but little notion of those doctrines which those who 
 deny the salvability of the heathen are most apt to ima- 
 gine. Mr. Newton asks, Who will prove that such views 
 and desires can arise in the heart of a sinner, without 
 the energy of that Spirit which Jesus is exalted to be- 
 stow? Who shall take upon him to say, that his blood 
 has not sufficient efficacy to redeem to God a sinner 
 who is thus disposed, though he has never heard of his 
 name ? 
 
 /. This view relieves my mind from an irrepressible 
 sense of the injustice of the heathen being punished 
 for not hoping in a Saviour who had never been made 
 known to them. I see now that my false notioii that 
 a hope in the pardoning mercy of Christ was the chief 
 thing in religion, and that it was the very faith unto 
 salvation required of us, gave me incorrect views upon 
 that point; but regarding belief in God, submission to 
 his will, and devotion to his glory as the chief in his 
 view, the matter is sufficiently plain and* just. But do" 
 
394 CONVERSION. 
 
 you suppose that the heathen do ever make such a 
 proper use of the light of nature? 
 
 P. It is very doubtful indeed. I have studied the 
 religious characters of some of the most enlightened, 
 with a view to form an opinion on this point. Their 
 codes of morals are in many respects proper, they evi- 
 dently having had the advantage of reports at least from 
 some of the Jewish sacred books; and some seem to 
 have cultivated their consciences in respect to their 
 relations to, and the rights~ of their fellow-creatures. 
 Whether conscience, under a view of these rights of their 
 fellow-beings, controlled them in their conduct we know 
 not precisely; but I could never discover the least evi- 
 dence that any had reached the point of true self-denial, 
 that the creative right of God exerted a controlling 
 influence over their purposes, or that their hearts were 
 devoted to his honor and glory as the chief moral' good. 
 Much appears to show the contrary, and that they ex- 
 hibited the spectacle of enlightened judgments and 
 correct conduct on many of the abstract rights of man, 
 with perfectly selfish hearts toward God. 
 
 /. A system of morality, which is often mistaken for 
 piety in our day. How do you reconcile the fact of 
 God's pardoning a penitent sinner, with his veracity in 
 previously declaring that he should be punished ? 
 
 P. Very easily. In the first place, the denunciations 
 of his displeasure are directed to the wicked as- such, 
 while his offers of mercy are to the righteous as such; 
 and upon a change of character that consequence, in 
 either case, becomes inappropriate and ceases. Thus it 
 is said, "When the wicked man turneth away from his 
 wickedness, and doeth that which is lawful and right, 
 
PERSEVERANCE. 395 
 
 he shall save his soul alive." " When a righteous man 
 turneth away from his righteousness, and committeth 
 iniquity, and dieth in them; for his iniquity that he 
 hath done, shall he die."— Ez. 18 : 26, 27. But in the 
 next place you will observe that God does not speak 
 and act in this matter merely as an individual, but as a 
 magistrate enacting and executing laws for his creatures; 
 and as in him is combined the legislative, as well as the 
 judicial and executive powers of the divine government, 
 it is competent to him to regulate the execution of the 
 laws, or to substitute such other legislative provisions 
 as the exigencies of that government may require; and 
 in this view no question of personal veracity can arise. 
 
 /. I am satisfied on that point. But how do you 
 reconcile his immutability, with his change of feelings 
 and purpose toward the penitent sinner? 
 
 P. From the very nature of things, every moral being 
 must feel, purpose, and act according to the existing 
 facts as they are presented to his observation. Thus, 
 suppose we should see a man, under the instigation 
 of revenge upon its parents, plunge a dagger into the 
 heart of a lovely child, and should hear its death- 
 shriek and witness its death-agonies as it expired at his 
 feet. Profound indignation, disgust, and abhorrence 
 would arise spontaneously in our bosoms against the 
 felon; and we should seize him in order to have full 
 justice inflicted upon him. None but a brute could fail 
 to feel and act thus. Now, if we knew beforehand that, 
 by visiting the wretch in prison and faithfully present- 
 ing divine truth, he could be brought to true repent- 
 ance and profound self-abhorrence for his act, it would 
 make no difference in our feelings toward him at the 
 
396 CONVERSION. 
 
 present time; and if we should resolve to take tliat 
 course, it would effect no change in our present purposes 
 toward the guilty wretch in his hardened state. 
 
 I. I see it could effect no present change in either 
 respect. 
 
 P. But, behold him now in the cell of the condemned, 
 awaiting his appointed hour of death. He has truly 
 repented; in the deepest disgust at his own former 
 character and conduct, he weeps bitterly; he mourns 
 over the irreparable wrong he has done to that child, 
 and to its friends, and to society, and to God, and resigns 
 himself to the sentence of the laws of man and God as 
 perfectly just. Now, while we would condemn his for^ 
 mer character and conduct no less than before, this 
 change would so affect the existing facts that we would 
 approve his present penitence and character, and would 
 purpose good toward him, provided the ends of justice 
 could be perfectly answered in some other manner than 
 by his execution. These feelings and purposes would 
 be called out by the occurrence of this new state of 
 facts; and hence they would not evince any versatility 
 in our moral sentiments or characters. 
 
 /. They certainly would not. 
 
 P. There was a vast period during which, under the 
 then existing facts, God approved, loved, and purposed 
 to bless Satan and his companions ; for they were then 
 eminently holy. God foreknew what would eventually 
 be done by them, but their perceived apostacy did not 
 affect their then present character and purposes, nor 
 his feelings toward them ; he did not hate them before 
 they deserved it. After their unauthorized rebellion 
 against his government, and their descent into pollution 
 
PERSEVERANCE. 397 
 
 and all moral deformity, the facts changed and his feel- 
 ings and purposes necessarily accorded with them. 
 
 I. It must have been so, as nearly as we can com- 
 prehend God. 
 
 P. As respects the immutability of God, you will 
 observe that it is of two kinds — namely, natural and 
 moral. His natural immutability consists in the essen- 
 tial unchangeableness of all his natural faculties, so to 
 speak, such as his existence, power, capacity of feeling, 
 purposing, and the like. These he possesses unalter- 
 abl}' from his very nature. But his moral immutability 
 relates exclusively to the perpetual right or holy use 
 of these faculties. It consists in the preservation of a 
 consistency of moral character under all circumstances, 
 by the exercise of holy feelings and purposes according 
 to the existing facts in each particular case; in other 
 words, it consists in the unchangeableness of his pur- 
 pose (with the corresponding feelings) to do every thing 
 demanded by his own glory under the circumstances. 
 
 /. Certainly his moral immutability must be seen in 
 the unwavering purpose, as exhibited in his various 
 feelings and conduct, to promote his own glory; and 
 should he fail there, mutability, and that of the worst 
 kind, must be imputed to him. 
 
 P. One may seem to casual observers to be fickle- 
 minded and changeable in the extreme ; and yet when 
 he is correctly understood, the very reverse may be seen 
 to be the fact. Thus, suppose we notice one seemingly 
 intent on his own affairs, go raj^idly some distance east 
 ward; soon he returns as rapidly toward the west; 
 again he goes southward, and finally at a great distance 
 we see him turn about, and pass away off northward. 
 34 
 
398 CONVERSION. 
 
 We might very fairly infer that he was as changeable as 
 the winds in his purposes, and that versatility was his 
 chief characteristic. But on inquiry we ascertain that 
 he is remarkably firm of purpose ; that his general and 
 chief purpose in such conduct was to reach a certain 
 point to the northward ; and that all his counter move- 
 ments were caused by meeting with insuperable obstacles 
 in each path, until with indomitable perseverance and 
 by changing his subordinate plans and purposes, he had 
 at last accomplished his grand object. Here, we would 
 impute to him an immutability of Avill in that respect; 
 and would refer to his subordinate changes as the chief 
 evidence of that immutability, since he evidently sub- 
 mitted to them in order to subserve his ultimate end. 
 
 /. I perceive the principle. His immutability would 
 not only be consistent with subordinate changes of feel- 
 ing and purposes, but would deniand them in order to 
 its own preservation. 
 
 P. An earthly sovereign, we will suppose, contem- 
 plates and purposes the best good of his subjects; and 
 as one plan of effecting this general purpose determines 
 upon acquiring certain new territory. But other nations 
 interpose, and he perceives that the welfare of his coun- 
 try will be destroyed should he prosecute that plan. 
 Now, to persist in it would be mere obstinacy, and it 
 would evince a disregard of the welfare of his country, 
 and amount to mutability in that respect; whereas, to 
 abandon the plan under this new state of facts, would 
 be a persistance in his general purpose for his coun- 
 try's good. 
 
 /. It is perfectly evident what consistency of char- 
 acter would require. 
 
PERSEVERANCE. 399 
 
 P. On the same principle, the immutable desire, love, 
 and purpose o'f God for his own glory and its promo- 
 tion, leads him spontaneously to disapprove, dislike, and 
 threaten to punish those whose present moral character 
 and conduct conflict therewith; and to approve, like, 
 and oft'er to bless them whose present character and 
 conduct conforms thereto. And in each case he^ is per- 
 fectly open and sincere; while his foreknowledge and 
 benevolent purpose in respect to eventually bringing 
 many of the unholy to repentance can produce no pres- 
 ent complacency in them. But the sinner, we will 
 suppose, repents and devotes himself in heart and life 
 to the promotion of the divine glory. Now he has 
 shown himself mutable, he has changed his governing 
 purpose from himself to God; but God remains un- 
 changed in that respect, immutable as his own existence; 
 while that very immutability of love and purpose for 
 his own glory leads him, while he still condenms that 
 person in respect to the past, to approve and like him for 
 his new character, and to purpose to pardon and bless 
 him for the future. Such new subordinate feelings and 
 purposes are dictated by and made subservient to his 
 own glory. Thus, it is the sinner and not God that 
 changes radically. And the principle is the same, as 
 seen in the case of the once holy but now fallen angels. 
 It is thus, indeed, that God exhibits his glory ; his for- 
 bearance with sinners, his sovereign goodness in subdu- 
 ing their wills, his remitting their sins, receiving them 
 into his love, and admitting them into his presence at 
 last, all develop the riches of that grace which will form 
 the topic of their praise for ever and ever. 
 
 /. Will not this explanation throw some light upon 
 
400 CONVERSION. 
 
 the alleged repentances and changes of purpose in God 
 mentioned in the Scriptures ? 
 
 P. Keep steadily in view that he proposes his own 
 glory ultimately in every thing; that his moral immuta- 
 bility consists in his exercising feelings of favor or dis- 
 favor toward inferior objects according as they shall 
 from time to time, either accord or disaccord with this 
 ultimate object; and also in making his subordinate 
 purposes in respect to such inferior objects vary or 
 change as they agree or disagree therewith ; — then you 
 will perceive a most beautiful consistency in those 
 details of the Scriptures. As an example, look at the 
 expression in Gen. 6:6, 7. "And it repented the Lord 
 that he had made man on the earth, and it grieved him 
 at his heart: And the Lord said, I will destroy man, 
 whom I have created, from the face of the earth." It 
 would seem* that the revolt of Satan and his followers, 
 and their consequent endless punishment, had so in- 
 volved the divine character that a full development of 
 himself had become indispensable to the preservation 
 of those who remained in their first estate, and to the 
 clear exhibition of his own righteousness, goodness, 
 mercy, as well as the true nature of his justice, and the 
 like. In other words, there was an imperative demand 
 that he should make a complete development of his own 
 glory; and in pursuance of it, the world was created to 
 be the theater on which this grand work was to be 
 accomplished. I admit that lliis is only an hypothesis; 
 but it is one which will grow upon our credence the 
 more it is pondered upon, and it affords a perfect 
 exoneration of God for creating a world in which he 
 foreknew sin and misery would exist, for if in so doing 
 
PERSEVERANCE. 401 
 
 he acted under a necessity if he would do right, he is 
 to be applauded the rather. Whatever jou may think 
 of this hypothesis, the fact still remains that the world 
 was created in order to promote his glory, and in pur- 
 sitance of a prepurpose therefor. In process of time, as 
 men multiplied on the earth and their longevity ena- 
 bled them to become great adepts in wickedness, they 
 counteracted every provision he had made for their 
 glorifying him, and they dishonored themselves as moral 
 beings and disgraced him as their Creator by their stu- 
 pendous crimes. "And God saw that the wickedness 
 of man was great in the earth;" that they were hope- 
 lessly opposed to the great object of their creation. 
 And, in view of the disappointment, what could be 
 more natural or consistent than to grieve over their 
 conduct, and to regret in view of that^ that he had 
 made man? If he had rejoiced at their conduct, and 
 had felt pleased in view of that, that he had made man, 
 it would have proved that he had lost his superior 
 regard to the glory with which it had conflicted, and 
 that he had become mutable. Whereas his grief, and 
 his purpose to destroy men, although in seeming con- 
 tradiction to his original purpose to create them, were 
 created by the exigencies of his glory under such 
 new circumstances, and were evidences of his immutable 
 purpose to consult that under every change of circum- 
 stances. God is constantly dealing with his myriads of 
 free moral creatures, and under every variation of circum- 
 stances you will find him firm in his general purpose ; 
 and will discover that every subordinate change whether 
 of feeling or purpose (called in the Scriptures repent- 
 34* 
 
402 CONVERSION. 
 
 ance) is still produced thereby, to the ultimate praise 
 of his glory. 
 
 /. So far the subject seems clear. But in order to 
 avoid the idea of mutability in God, I have supposed 
 that from the beginning he always loved the elect, and 
 always hated the non-elect. And my view seemed to 
 be sustained by the declaration of the apostle (Eom. 
 9: 13), "As it is written, Jacob have I loved, but Esau 
 have I hated," when neither were yet born. 
 
 P. And when there was nothing of either to love or 
 hate. As we have seen, God exercises toward sinners 
 benevolence or the love of mere compassion, and toward 
 believers complacency. The one regards their miser- 
 able condition irrespective of their character or deserts; 
 the other their character only, or them on account of 
 their good character. The former never determines 
 him to reward, while the latter always does. Now, if 
 the feelings of God toward Jacob previous to his con- 
 version were those of complacency, or if displacency 
 was absent, — that is, if he exercised toward him any 
 feelings different in character from those toward Esau, — 
 then he acted not only in contradiction to himself, but 
 he favored unholiness, for there was then nothing but 
 unholiness to be pleased wdth in him. But, as we have 
 seen, the present character and conduct of a person is 
 what elicits present feelings; and as Jacob's were then 
 opposed to the divine glory, the feelings of God toward 
 him were those of displacency; and these were not 
 relieved by any foreknowledge of what he would after- 
 loards become, on the principle we nave before exam- 
 ined. But you will observe that it was not any regard 
 whatever to Jacob personally that formed the motive to 
 
PERSEVEKANCE. 403 
 
 his election, as you have erroneously supposed, but the 
 sole motive was his own glory which he foresaw could 
 be promoted thereby; nor was it any hatred to Esau 
 that produced his reprobation, but the same motive of 
 his own glory, necessitated through the inimical course 
 which he perceived Esau would irreclaimably pursue, 
 prompted it in righteousness. All this the omniscient 
 God could and did perceive before either was born, as 
 clearly as when they subsequently developed their char- 
 acters in their conduct; and his purposes were formed 
 accordingly. It is just as if you should know before- 
 hand that no proper means, used in consistency with 
 the established rights of others (and which means only 
 you would employ) would avail to bring that murv^erer 
 of the child to repentance; you would still hate him, 
 and in your own mind consign him beforehand to the 
 fate of all incorrigible transgressors; — in other words, 
 your love of justice would lead you to reject him in 
 anticipation. And in like manner, if you could perceive 
 beforehand that by the proper use of such means he 
 could be brought to repentance, considerations of the 
 glory of God, mercy, and the like, might induce you, 
 even while you hated him for his evil conduct, to deter- 
 mine beforehand to employ effectually those means for 
 his repentance. Thus, if personal considerations did not 
 exert any influence on the subject, you would come to 
 understand practically how God could elect some, not 
 on account of any complacency toward them, or any 
 personal merit or preperceived works on their part, but 
 solely on account of ''him that calleth" — namely, him- 
 self and his own glory. — Eom. 9:11, 12. 
 
 / I can see the fiill force of the objection that there 
 
404 CONVERSION. 
 
 was nothing personal for God to love or hate in Jacob 
 and Esau before they were born, and that therefore no 
 actual good or evil pertaining to them could have then 
 influenced his purposes ; and also, that after they were 
 born and after both deserved and received his disappro- 
 bation, nothing existed in Jacob previous to his conver- 
 sion to elicit his approbation and love, — and indeed the 
 history of Jacob abundantly shows this fact. Never- 
 theless the Scriptures seem to assert that God did love 
 Jacob before he was born, and in such a sense as to' 
 reward him. — ^v. 11. 
 
 P. But they do not. The declaration, "Jacob have I 
 loved, but Esau have I hated," was not made previous 
 to their birth, or previous to the conversion of Jacob, 
 and therefore does not indicate any such feelings toward 
 him then. It was made over a thousand years after the 
 death of both, through the Prophet Malachi (ch. 1 : 2, 3) ; 
 and was uttered to prove, by a reference to his subse- 
 quent conduct toward them and their descendants, even 
 to the days of that prophet, that his previous purposes 
 of election and reprobation were accomplished. And this 
 is the very object for which it is introduced by the 
 apostle, "As it is written," [in proof of the fact of 
 their election and reprobation because of the demands 
 of the divine glory, it is recorded eleven hundred and 
 eighty-six years after their birth] "Jacob have I loved, 
 but Esau have I hated," and its truth is to be seen in 
 my conduct during all that period, 
 
 /. Permit me to propose a question bearing upon the 
 creative right of God over his creatures. I do it with 
 reluctance, because of its polemical and seemingly pre- 
 sumptuous character; but it is one with which my mind 
 
PEESEVERANCE. 405 
 
 has been somewhat perplexed. Should God command 
 you to trench upon the happiness of another, would you 
 be bound to obey him simply because of his creative 
 right over you? 
 
 P. Certainly I should ; and under divine grace, I 
 would form the purpose of obedience, as did Abraham 
 when commanded to sacrifice the life of Isaac, and whose 
 obedience in purpose elicited the commendation, "Now 
 I know that thou fearest God, seeing thou hast not with- 
 held thy son, thine only son, from me." 
 
 /. Upon what principle would you be justified in such 
 a breach of your obligations taa fellow-creature? 
 
 P. Upon the prmciple that the superior obligation 
 must prevail. There are various grades in the relations 
 of beings, which produce various grades of obligations 
 and various grades of claims or rights resulting there- 
 from; and when these conflict, the less must yield to 
 the greater, the inferior to the superior. Thus, the 
 brute creation are in certain inferior relations, and pos- 
 sess certain claims upon us, to humane treatment, for 
 example; our fellow-immortal beings stand to us in 
 superior relations and possess higher claims, so that if 
 they conflict with those of the brute creation the latter 
 must give way, the surrender of their lives by our hand 
 for man's necessary food, for example; and God stands 
 to us in a still higher relation, that of our Creator, and 
 possesses still superior claims arising therefrom, so that 
 should his claims interfere with those of our fellows, the 
 latter must give way. Children, for example, are under 
 certain relations and obligations to their parents, but are 
 under superior ones to God; and hence, while they are 
 commanded to obey their parents, it is only in the Lord, 
 
406 CONVERSION. 
 
 when in accordance with their duty to God, and subject 
 to his superior authority. — Eph. 6:1. Should God, 
 therefore, command me to do an act which will interfere 
 with the claims of a fellow-creature, I am bound by the 
 superiority of his rights over me to theirs, to obey. 
 
 1. Certainly the creative right of God is of superior 
 authority over us, to any claim a creature can present; 
 and the most imperative must prevail. But suppose 
 God should command you to do an act clearly wrong.? 
 
 P. A thing which is utterly impossible ; but as it is a 
 supposition which some persist in making to the injury 
 of the souls of men, I will answer it. In such a case I 
 should obey him without the least hesitation. 
 
 /. But should we do wrong toward our fellows? 
 
 P. No; nor should we do wrong toward our Creator. 
 If he should command, I am bound by his superior right 
 to command me; and however much I might, like Abra- 
 ham in the contemplation of the sacrifice of* his son, 
 regret the pain to be inflicted on my fellow-creature, or 
 however much I might condemn the wrong I was about 
 to perpetrate toward him, I would be left to no alterna- 
 tive but implicit obedience to my Creator. 
 
 /. But would you not be criminal in the act? 
 
 P. No. Being so bound to obey God at all events, the 
 entire responsibility of the act would rest upon him, as 
 the real author and cause ; and it would be shifted from 
 me, as being the mere instrument of my Creator. In 
 morals, it would be imputable to him as his act, and not 
 mine; my conscience would not condemn me as censura- 
 ble for doing the wrong, however much I might regret 
 it; and I would be left as free as yourself to form and 
 express my sentiments respecting the propriety or im- 
 
PERSEVERANCE. 407 
 
 propriety of the whole transaction. Whereas, should I 
 suffer the inferior claims of my fellow to prevail over the 
 superior right of God to control my conduct, and refuse 
 to obey his command, I could never reason my con- 
 science into an approval of such a renunciation of his 
 authority, or silence its condemnations for my diso- 
 bedience. 
 
 /. But should an earthly sovereign mal-administer his 
 authority in the same manner, would you obey? 
 
 P. . No. His authority does not rest on the basis of 
 the creation and ownership of his subjects, and therefore 
 his rights are not superior in every sense, as are those 
 of God. Should he make such a requirement, therefore, 
 I should meet it yrith. the superior authority of God over 
 me, should point to his command to "do justly," and 
 should refuse to obey the former. Whereas should God 
 virtually repeal this command to do justly, as your former 
 question presupposes, then I should observe the latest 
 exercise of his authority. Absolute sovereignty implies 
 that the will of the sovereign is, in all cases, to prevail 
 in the last resort; and in this sense there is but one law- 
 fully absolute sovereign in the universe — namely, God. 
 
 /. But is not God morally bound by right and justice? 
 
 P. Yes. He himself has settled the principles of right, 
 either directly by promulgating them in his law, or indi- 
 rectly by placing his creatures in such relations as that 
 various rights would, as he foresaw, necessarily emanate 
 from them. But he has not therefore deposed his sov- 
 ereignty into our hands; he has not exalted us above 
 himself, and made us the judges in the last resort over 
 him and his conduct, so that, if we consider that his 
 requirements are proper, we may obey, and if not, we 
 
408 CONVERSION. 
 
 may refuse obedience. As the absolute sovereign, his 
 authority over us remains supreme, however he may 
 choose to exercise it. But, in reality as mankind have, 
 by sin, forfeited every claim upon God, he cannot by 
 any means treat them unjustly; and as he never will 
 repeal his holy, just, and good law, this entire objection 
 is foreign to any good purpose, while it tends unneces- 
 sarily to shock the sensibilities of the good. 
 
 /. My judgment and conscience coincide with these 
 positions. But where there is no actual submission of 
 the will to the creative authority of God, and conse- 
 quently no appreciation of the dignity, power, and love- 
 liness of the principle, the conscience will approve and 
 urge its adoption indeed, but the natural heart will still 
 revolt, and will, perhaps, decide the question against 
 God in favor of the creature's happiness. 
 
 P. The very purpose, doubtless, which some have 
 in view, in raising the question at all. They wish to 
 add some other element to the creative right of God, 
 and, by yielding thereto, persuade themselves that they 
 have also yielded to such right; but their attacks upon 
 it as an independent and all-sufficient basis of authority 
 evince that they have never adopted it. They are never 
 content with the mere command of God, but always 
 want some other and farther reason in order to obey; 
 which shows that they do not obey God at all. 
 
 I. "The Lord reigneth, let the earth rejoice I" and may 
 we hereafter rejoice in him, standing in his presence- 
 chamber clothed in righteousness as with a garment, 
 and ever casting our crowns before him there I 
 
 FINIS. 
 
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