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present they live in sin. For instance, the young, who think it will be time enough to think of God when they grow old; that religion will then come as a matter of course, and that they will then like it naturally, just as they now like their follies and sins. Or those who are much engaged in worldly business, who confess they do not give that attention to religion which they ought to give; who neglect the ordinances of the Church ; who desecrate the Lord's day; who give little or no time to the study of God's word; who allow themselves in various small transgressions of their conscience, and resolutely harden themselves against the remorse which such transgressions are calculated to cause them ; and all this they do under the idea, that at length a convenient season will come, when they may give themselves to religious duties. They determine on retiring at length from the world, and of making up for lost time by greater diligence then. All such persons, and how many they are ! think that they will be able to seek Christ when they please, though they have lived all their lives with no true love either of God or man ; i. e, they do not, in their hearts, believe our LORD's doctrine contained in the text, that to obey God is to be near CHRIST, and that to disobey is to be far from Him.

How will this truth be plain to us in that day when the secrets of all hearts shall be revealed! Now we do not believe that strict obedience is as necessary as it is. I say we do not believe it, though we say we do. No one, of course, believes it in its fulness, but most of us are deceived by words, and say we accept and believe, when we hardly do more than profess it. We say, indeed, that obedience is absolutely necessary, and are surprised to have our real belief in what we say questioned; but we do not give the truth that place in the scheme of our religion which this profession requires, and thus we cheat our consciences. We put something before it, in our doctrinal system, as more necessary than it; one man puts faith, another outward devotion, a third attention to his temporal calling, another zeal for the Church ; that is, we put a part for the whole of our duty, and so run the risk of losing our souls. These are the burnt-offerings and sacrifices which even the Scribe put aside before the weightier matters of the Law. Or again, we fancy that the means of gaining heaven are something stranger and rarer than the mere obvious duty of obedience



to God: we are loth to seek Christ in the waters of Jordan rather than in Pharpar and Abana, rivers of Damascus; we prefer to seek Him in the height above, or to descend into the deep, rather than to believe that the word is nigh us, even in our mouth and in our hearts. Hence, in false religions some men have even tortured themselves and been cruel to their flesh, thereby to become as gods, and to mount aloft; and in our own, with a not less melancholy, though less self-denying, error, men fancy that certain strange effects on their minds, strong emotion, restlessness, and an unmanly excitement and extravagance of thought and feeling, are the tokens of that inscrutable SPIRIT, who is given us, not to make us something other than men, but to make us, what without His gracious aid we never shall be, upright, self-mastering men, humble and obedient children of our Lord and SAVIOUR.

In that day of trial all these deceits will be laid aside; we shall stand in our own real form, whether it be of heaven or of earth, the wedding garment, or the old raiment of sin'; and then, how many (do we think) will be revealed as the heirs of light, who have followed Christ in His narrow way, and humbled themselves after His manner (though not in His perfection, and with nothing of His merit) to the daily duties of soberness, mercy, gentleness, self-denial, and the fear of God?

These, be they many or few, will then receive their prize from Him who died for them, who has made them what they are, and completes in heaven what first by conscience, then by His SPIRIT, He began here. Surely they were despised on the earth by the world; both by the open sinners, who thought their scrupulousness to be foolishness, and by such pretenders to God's favour, as thought it ignorance. But, in reality, they had received from their Lord the treasures both of wisdom" and of knowledge, though men knew it not; and they then will be acknowledged by Him before all creatures, as heirs of the glory prepared for them before the beginning of the world.

8 Rom. X. 8.

9 Zech. iii. 4.



1 Cor. xv. 10.

“ By the grace of Gov I am what I am: and His grace which was bestowed

upon me was not in vain."

We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it had been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are too often abused and wasted by man, which they are; but, when we consider the wonderful mode of St. Paul's conversion, and the singular privilege granted him, the only one of men of whom is clearly recorded the privilege of seeing Christ with his bodily eyes after His ascension, as is alluded to shortly before the text; I say, considering these high and extraordinary favours vouchsafed to the Apostle, we should naturally suppose that some great objects in the history of the Church were contemplated by means of them, such as in the event were fulfilled. We cannot tell, indeed, why God works, or by what rule He chooses; we must always be sober and humble in our thoughts about His ways, which are infinitely above our ways; but what would be speculation, perhaps venturous speculation, before the event, at least becomes a profitable meditation after it. At least now, when we read and dwell on St. Paul's history, we may discern and insist upon the suitableness of his character before his conversion, for that display of free grace which was made in him. Not that he could merit such a great mercy—the idea is absurd as well as wicked; but that such a one as he was before God's grace, naturally grew by the aid of it into what he was afterwards as a Christian.

His, indeed, was a “wonderful conversion,” as our Church in one place calls it, because it was so unexpected, and (as far as the appearance went) so sudden. Who of the suffering Christians, against whom he was raging so furiously, could have conceived that their enemy was to be the great preacher and champion of the despised Cross ? Does God work miracles to reclaim His open malevolent adversaries, and not rather to encourage and lead forward those who timidly seek Him? It may

be useful, then, to mention one or two several kinds of what may

be called sudden conversions, to give some opinion on the character of each of them, and to inquire which of them really took place in St. Paul's case.

1. First; some men turn to religion all at once from some sudden impulse of mind, some powerful excitement, or some strong persuasion. It is a sudden resolve that strikes them. Now such cases occur very frequently where religion has nothing to do with the matter, and then we think little about it, merely calling the persons who thus change all at once volatile and light-minded. Thus there are persons who all of a sudden give up some pursuit which they have been eagerly set upon, or change from one trade or calling to another, or change their opinions as regards the world's affairs. Every one knows the impression left upon

the mind by such instances. The persons thus changing may be, and often are, amiable, kind, and pleasant, as companions ; but we cannot depend on them; and we pity them, as believing they are doing harm both to their temporal interests and to their own minds. Others there are who almost profess to love change for change-sake; they think the pleasure of life consists in seeing first one thing then another; variety is their chief good; and it is a sufficient objection in their minds to any pursuit or recreation, that it is old. These, too, pass suddenly and capriciously from one subject to another. So far in matters of daily life;—but when such a person exhibits a similar changeableness in his religious views, then men begin to be astonished, and look out with curiosity or anxiety to see what is the meaning of it; and particularly if the individual, who thus suddenly changed, was very decided before in the particular course of life which he then followed. For instance, supposing he not merely professed no deep religious impressions, but actually was unbelieving or profligate; or again, supposing he not merely professed himself of this creed or that, but was very warm and even bitter in the enforcement of it; then, I say, men wonder, though they do not wonder at similar infirmities in matters of this world.

Nor can I say that they are wrong in being alive to such changes ; we ought to feel differently with reference to religious subjects, and not be as unconcerned about them as we are about the events of time. Did a man suddenly inform us, with great appearance of earnestness, that he had seen an accident in the street, or did he say that he had seen a miracle, I confess it is natural, nay, in the case of most men, certainly in the case of the uneducated, far more religious, to feel differently towards these two accounts; to feel shocked, indeed, but not awed, at the first, to feel a certain solemn astonishment and pious reverence at the news of the miracle. For a religious mind is ever looking towards God, and seeking His traces ; referring all events to Him, and desirous of His explanation of them ; and when to such a one, information is brought that God has in some extraordinary way showed HIMSELF, he will at first sight be tempted to believe it, and it is only the experience of the number of deceits and false prophecies which are in the world, his confidence in the Catholic Church which he sees before him, and which is his guide into the truth, and (if he be educated) his enlightened views concerning the course and laws of God's providence, which keep him steady, and make him hard to believe such stories. On the other hand, men destitute of religion altogether, of course from the first ridicule such accounts, and, as the event shows, rightly; and yet, in spite of this, they are not so worthy our regard as those who at first were credulous, from having some religious principle, without enough religious knowledge. Therefore, I am not surprised that such sudden conversions as I have

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