moment. Let not the worldly professor, the careless professor, the inconstant professor, the mere religious gossip, the man who in his conduct is like the Athenians, "who spent their time in nothing else but either to tell or to hear some new thing," complain that the evidences of true conversion are uncertain and always difficult to attain; for God, by the Word and by the Spirit, can reward the prayerful search of the true and humble inquirer with such proofs of his conversion and adoption, as shall enable him to say and to prove to others, that though once a "stranger and a foreigner," yet now he is a "fellow citizen with the saints and of the household of God."

In concluding this part of the discourse, allow me to cite a passage from that distinguished divine, Charnock. At page 70, of the second vol., fol. ed., he says"Regeneration is a spiritual change; conversion is a spiritual motion. In regeneration, a power is conferred; conversion is the exercise of that power. In regeneration there is given us a principle to turn; conversion is our actual turning. Hence that conversion is related to regeneration, as the effect is to the cause. In the covenant, the new heart, the new spirit, and God's putting His Spirit into them, is distinguished from their walking in His statutes. In regeneration, man is passive; but in conversion, he is active. The first reviving us is wholly the act of God, without any concurrence of the creature; but after we are revived, we do actively and voluntarily live in His sight, He will revive us, He will raise us up, and then we shall live in His sight, then we shall walk before Him, then shall we follow on to know the Lord. Regeneration is the motion of God in the creature; conversion is the motion of the creature to God, by virtue of the first principle. From this principle all acts of believing, repenting, mortifying, quickening, do spring. In all these a man is active; in the other, merely passive. All these are acts of the will, by the assisting grace of God, after the infusion of the first grace. Conversion is a giving ourselves to the Lord; this is a voluntary act; but the power is wholly and purely from the Lord Himself. A renewed man is led by the Spirit of God, not dragged, not forced. The Spirit leads as a father doth a child by the hand."

Having thus endeavoured to state the nature, and some of the characteristics of true conversion, we proceed now to the more immediate object of our discourse II. To point out some of the dangerous errors respecting the proofs of conversion. By the proofs of conversion we understand those things, whatever they may be, to which persons refer as evidence of their conversion. In short, whatever a man appeals to, in proof of his being a Christian, an inheritor of the kingdom of heaven, may be justly regarded as being in his judgment tantamount to a proof of his conversion. For no man can be a Christian by any other means than by conversion.

It is not uncharitable to think, that many such proofs are delusive, and that we are all liable fatally to err, respecting the evidences of true religion. If this were not the case, the apostle would not have so urgently admonished the Corinthians 2 Cor. xiii. 5-"Examine yourselves whether ye be in the faith; prove yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ?" Nor would he so frequently have described the particular fruits of that great change, which constitutes the origin of the Christian character and the very title to its privileges and hopes. We shall not attempt, however, to advert to all, but only to some of these errors, selecting such as are most common, and may be regarded as the most pernicious and fatal.

1. We must place at the head of these dangerous errors, that the observance of any religious rite is valid proof of our conversion to God.

All ordinances, from the first institution of sacrifices, were intended to exhibit, to keep in memory and to illustrate great truths. These truths respected man's condition, God's righteous government, the necessity and the means of pardon, and the privileges of those that had received forgiveness and acceptance. They were means in order to an end. Rightly used, they were instrumental to that end. But the right use did not consist merely in their observance, though that was important, but a solemn, devout and faithful laying to heart the truths they were intended to teach. Hence the very sacrifices of Jewish worship were an abomination to God, when there were not found in connection with them justice, mercy, and a humbly walking with God. So far from circumcision making them the people of God, it was but the first of the means that God instituted to remind them that He had a people, and that by circumcision of the heart alone could they become the true Israel, and heirs of the covenants of promise.

The same must be said of baptism and the Lord's Supper. They are exhibitory and illustrative in their nature. The former, of the washing of the Holy Ghost; the latter, of the great gift of God in Christ Jesus, as the Lamb of God, whose blood was shed for our sin, and as "the bread of God, which if a man eat he shall live for ever."

Now baptism is the seal of the promise of the Holy Ghost, but not in any respect the fulfilment of that promise. It was intended to excite our hopes to direct our prayers to lead us to remember that there is a blessing to be realised, which we are to seek for ourselves and for our children. Without this, as the Israelites of old, whose hearts had not been circumcised, were shut out, whilst others who had not passed through the form, but had received the grace, were admitted; so we, who have been baptised with water, shall nevertheless perish, if we have not been saved according to His mercy, by the washing of regeneration and renewing of the Holy Ghost. In Ephesians v. verse 26, this washing is a "washing of water, by the Word," and not the mere application in any mode of that natural element to the body.

The same remarks are as applicable to the sacred ordinance of the Lord's Supper. This is a memorial of the death of Christ. Its observance does not make a man a believer; but it is the instituted way of professing himself to be already a believer. The great question must be settled before we eat of that bread and drink of that cup. "Let a man examine himself, and so let him eat of that bread and drink of that cup." Not to discern the Lord's body, is to eat and drink our condemnation. "We come together for the worse and not for the better," if we come not as those who have already "seen and tasted that the Lord is gracious." In the former ordinance we are placed under the means of grace with encouragements and promises to hope for its saving power. In the latter, we celebrate the great fact, that by faith in Christ Jesus we are partaking of, and living by the bread, which Christ, the Lord of life, hath given us. These ordinances, therefore, have no direct connection with conversion, except that the one teaches the necessity of a Divine influence, and the nature of its operation, in order to this great change; and the other, that having been turned, and having turned from the error of our ways, we are now "walking as children of the light, and of the day." We should not have thought it necessary to enter so particularly upon an explanation of the nature and objects of these ordinances, if in our times the most strenuous efforts were not being made, to revive opinions and dogmas, which it was hoped had been for ever exploded. But the Church, it is said, is now to be regarded as an authoritative commentator of Holy Writ, and the sense of Holy Scripture is to be determined by the sense put upon it by the fathers of the first three centuries of the Christian era. Let that authority be referred to, and followed in all respects, as well as in some-(and why not? for if they are authorised expounders of some points, touching ecclesiastical questions, and some observances, why should they not in others?)-and then let the world judge what is that sort of guidance under which some modern divines would place all the coming generations of men. All the corruptions that have disfigured the fair face of the humble, peaceful, spiritual religion of the Lord Jesus, had their seeds sown, and had even taken root, at that early period, according to the declarations and prophecies of Paul, Peter and John.

But these remarks by the way. The proofs of your conversion are not to be found in the observance of the means of grace; but in the precious fruits which those means have instrumentally produced. What sins have I renounced? what sins yet beset me, and against which I am struggling, watching, praying, that they may be cast out? Am I now crucified to the world, and the world to me? Do I feel that "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me?" Conversion is a change from a life of sense and sin, to a life of faith and holiness.

Let your inquiry be, what graces have been brought into action? Religion has its positive as well as negative qualities. "The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Do I possess these? Am I seeking to be more eminently distinguished by them? Am I adding "to my faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity?" Brethren, give

"diligence to make your calling and election sure;" for "so an entrance shall be administered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."

These inquiries respect matters of fact, not "mysteries." Not ordinances and means, but gracious fruits. The evidence is decisive, and in its nature capable of accumulation. It may become satisfactory to ourselves, and convincing even to a gainsaying world. This is to follow the admonition of the Lord Jesus, and not to appeal to doctrines which are the commandments of men. The point to be determined is of infinite moment, and the greatest care should be taken that our appeal be to a right and divinely authorised standard. Where is the image and superscription of God, stamped not by ordinances, but by the power of the Holy Ghost, and by which I may assuredly know that I have obtained mercy, and am now of the people of God?

2. A man's opinions are sometimes taken for his religion; and this is another dangerous error respecting the proofs of our conversion.

Nothing is more common, than to say, that such a man is a convert from the Romish to the Protestant faith, or from being a Protestant to the Papal Church: such a man, from being a Dissenter, is now a convert to the Established Church, or he has been converted to Dissenting principles. It is used to denote also a change in a man's doctrinal opinions. He was a Calvinist, and has become an Arminian; he was a Unitarian, but has been converted to the orthodox faith. Now although we do not assert that the word "converted" may not be used in such a sense, nor that in every such application it is corrupt and unjustifiable; yet, if by an alteration in a man's opinions it is understood, or even implied, that therefore his character and position before God are so altered, as that from a child of wrath he has become an heir of grace, we do most solemnly and emphatically declare such a judgment to be false and dangerous. We speak thus of all changes in a man's mere opinions. It is not our adopting the doctrine of Divine purposes, as stated and defended by the distinguished scholar and divine of Geneva, nor our taking the opposite views advocated by the indefatigable and eloquent Arminius of Amsterdam, that can constitute a man a follower, as well as a disciple of the Lord Jesus. Any one may pass through every school in theology, and hold in succession the opinions of every leader, and yet be as far from the kingdom of heaven as when he started on his devious and wandering course.

We have endeavoured to show that conversion is a change in a man's conduct. It is a change in a man's actions, arising from such a change in his principles as influences the affections, the judgment, and the will. Orthodoxy may be claimed by all parties and sections in the Christian Church, and it may be difficult for any bystander to say to whom the term may with most propriety be applied, or whether indeed to any of the claimants. But this cannot be said of the true convert. There are things, by which all men shall know who are the true disciples of Jesus Christ. There is a character, that is "a living epistle, known and read of all men." There is "a light that is set upon a candlestick, that all men entering the house can see." There is a change, which, when fully developed, all can take knowledge of, and all can declare that he who exhibits it "has been with Jesus." It is to be deeply deplored, not in a few instances, in which a man's opinions are concerned, that so far from their furnishing any evidence of his true conversion to God, this very change, though it may be from some dogmatical errors to some truths, yet is sometimes accompanied with a spirit so self-sufficient, so intolerant, so sectarian, as to lead one to the awful conclusion, that his real character has sustained a damage in an inverse direction to his opinions. More of the Christian in his creed, but less of the Christian in his spirit. Associated with the orthodox in his opinions, but with the selfish and worldly in his course.

Let it not, however, be imagined that therefore a man's opinions are as nothing to his character. A man's opinions ought to be his principles of action. We cannot act aright without right principles; but we may avow principles, which we do not apply. Thus it is, that our opinions may run in one direction, but our course of life and spirit in the very opposite.

My brethren, we live in an age of conflict. Not the barbarous warfare of swords and spears, and the still more horrid conflict and wholesale destruction of cannon and grape shot; but of opinions. Great attempts are made at proselytism from one party to another. Threats, promises, bribes, as well as persuasions, are the means by which in some cases, and it is to be feared in many, it is sought to swell the numbers of a sect. But be not deceived; sowing to the flesh can only furnish

a harvest of corruption; nothing but sowing to the Spirit can justify the hope of reaping everlasting life. The opinions which you are forming or embracing, can furnish evidence of your conversion, only so far as they humble you-make you contrite-lead you to the foot of the cross-to a life of faith on the Lord Jesusand "a patient waiting for His coming." Have you embraced one such opinion as this? Have the opinions which you entertain (taking them collectively), led in any measure to these results? Let it then be your prayer and constant aim, in all your inquiries, that as living and incorruptible seeds, your principles may take deeper root, and fructify in a richer measure, that it may be manifest to yourselves and to all around you, that yours is not a name that you live, but life itself: that yours is not the mere form of sound words, but living, correcting, and sanctifying; yours, not the creed of a party, but "the truth as it is in Christ Jesus," enlightening and saving the soul.

3. A third dangerous error respecting the proofs of conversion is, that having renounced the dominion of some one sin, we have ceased altogether to be the servants of sin.

This is an error, not less common nor less dangerous than those to which we have already referred. It was the boast of the Pharisee in the temple, that he was "not as other men, an extortioner, an adulterer, or a publican." It was the boast of the whole of that sect, that they were not chargeable with many of the vices which prevailed at that time among their neighbours. They justified themselves, and branded all who could not pretend to their exactness with being emphatically “sinners."

The same spirit is still alive. Let us not, however, be supposed to state that it is restricted to any particular party. It may be found in all sections of the Church, and in a greater or less degree in almost all professors of faith in Christ Jesus. When the drunkard has renounced his cup, and withdrawn from the society of men "who are mighty to drink wine, and men of strength to mingle strong drink," he may imagine his triumph to be greater than it really is. I would not say one word to derogate from the virtue of such a determination; for a conquest over such a habit indicates much strength of purpose, and is an act of great self-denial; yet this is but one vice. The same may be said of persons who have renounced "their chambering and wantonness ;" and of persons, who, though addicted to dishonesty either secretly or more openly, have resolved "to steal no more, but to labour, working with their hands the thing which is good, that they may have to give

to him that needeth."

We are too prone to adopt, as our code of morals, the principles on which those act, who have the reputation of being honest upright people in the world. To come up to this, is a considerable change with some, and, so far as it goes, is a conversion; but it is not conversion to God. We have endeavoured to show, that true conversion springs from the law of God written upon the heart by the power of the Holy Ghost. The commandment of God, in all its breadth and compass, its spirituality, as regulating motives and affections-as well as actions, that it is-the conviction of sin in its comprehensiveness-that makes the heart contrite; that Christ Jesus is looked to with a confiding and grateful faith, because His blood "cleanseth from all sin ;" that faith in Christ, whilst it appropriates the merit of the Saviour as the means of justification, looks to that Saviour as bearing the curse due to sin, in His sufferings, bleeding and dying. And that thus our belief in a crucified Saviour, becomes the mighty means of crucifying sin in us, and of crucifying us to the world. Thus sin becomes exceeding sinful, and the true believer becomes a convert, a changed man, not only in reference to one sin, or some sins, but to all sin.

The proof, then, of your conversion, is to be sought, not in the forsaking of some sin, but in the destruction of the power of sin generally; that ye should cease “to obey it in the lusts thereof."

4. A fourth error, to which we shall but briefly allude, is, that a course of selfdenial is an evidence of conversion.

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A self-denial that consists in denying ungodliness and worldly lusts, is indeed a striking and conclusive proof of true conversion; but there is a self-denial which a pure invention of men, that must be traced up to a heathen parent, and which at some ages of the Church was a most pestilent error. Because a man has come to the resolution of renouncing a relation, which God has instituted, and to live in celibacy-because he has surrendered up his property to what he may denominate

pious uses"-because he has betaken himself to a monastic life with some religious fraternity, or in perfect solitude-because he has commenced a series of mortifications, by which the body is to be subdued, and all its innocent affections put to death-therefore to conclude that he has furnished the strongest proof the case will admit, of his conversion, is about one of the most monstrous errors that ever took shelter under the shadow of Christianity. We should not have adverted to this, if some efforts were not now being made to restore these gross delusions. Be upon your guard against Romanism on the one hand, and against the fasts and festivals which a Protestant Church enforces on the other. Self-denial in Scripture is not the rejection of God's mercies, not a voluntary inortification in reference to what is not sinful; it is not to hang down the head as a bulrush, and to spread sackcloth and ashes under us; but "to loose the bands of wickedness, to undo the heavy burdens and to let the oppressed go free, and that ye break every yoke." It is" to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house; when thou seest the naked, that thou cover him; and that thou hide not thyself from thy own flesh. Then shall thy light break forth as the morning, and thine health shall spring forth speedily."

In our days, these periodical seasons of self-denial present so strange a contrast very often with the degree of laxity indulged in and defended at others, as fully to justify a suspicion of its character, and a denial that it can furnish any evidence of true conversion to God. The self-denial of the true convert is a daily self-denial; it is directed against whatever interferes with following the Lord with full purpose of heart, and aims at a uniform advancement in holiness. A taking up of our cross and following Christ, is a dying unto sin, and a living unto God. The apostle Peter, in his first epistle (iv. 1.) sets before us the example of Christ. "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin."

These, as you must be well aware, are but some of the dangerous errors, respecting the proofs of conversion. Still they are some, into which we are in danger of falling, and against which it is to be hoped that the remarks made will have cautioned you. Allow me, however, as the best defence against all delusion, to bid you read devoutly for information, and especially self-examination, the oracles of truth. Conversion, there, is drawn by a bold and masterly hand. There is nothing indefinite in the descriptions found there of its nature-its Divine cause-its effects and its intended result. It is a great fact, which the whole_life_domonstrates, and renders manifest. In public and in private-at home and abroad-in the sanctuary and the world-in affliction and adversity-in health and prosperity-in life and death-the change is to be seen, and its distinguishing characteristics are developed. In conclusion, then, brethren, give diligence to make your calling and election sure. Seek without intermission for an increase of grace, that you may grow in grace. Life is the property of a child, as well as of a man; but health, vigour, understanding, activity, energy, and usefulness, are the fruit of years of care, attention, and cultivation. Seek that the evidence which conversion can alone furnish of your regeneration, shall be complete and satisfactory. How soon we shall all have done with the world! The present is passing into the future; and time, before long, will be swallowed up in eternity. You are tempted now to think, that your position in the world, and the measure of its honours, pleasures, and riches you can command, are subjects of great importance; and your conscience, silenced and blunted, may permit you to make great sacrifices in point of religious privileges and the means of grace, in prosecuting what seems to be an honourable or a necessary course. But how soon all that you are, or have been in the world, will shrink into insignificance when compared with the great question, Am I converted to God?

May the grace of the Holy Spirit rest upon you, that such as have not turned, may turn unto the Lord; and those who have come to the Shepherd and Bishop of their souls, rejoice in it as their greatest blessedness.