of the institution itself doubtful. All such extreme errors are provided against by the power of appeal to infallible authority: "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them."1

In connexion with preaching, we may refer to the institution of the Christian sabbath, and to the appointment of times and places for assembling together to pray and hear the word of God, as means by which God through his Holy Spirit draws nigh to men, that he may draw them to himself.

Thirdly. The various events of Divine Providence are often used to produce or to strengthen convictions of sin.

The mind which has become apparently callous amidst abounding means of outward instruction, will, sometimes, be deeply affected by a sudden and unexpected change of circumstances. In the day of adversity many are taught to consider, who never before would give one serious thought to the subject of religion. The disappointment of earthly hopes will, sometimes, produce a conviction of the vanity of the world, which no direct instruction could produce. The loss of a friend may drive the mourner to the Friend of sinners. A severe affliction may excite fears which the terrors of the Almighty, revealed in his word, had failed to excite. The rod of correction has been listened to, though

1 Isaiah viii. 20.

the word of truth had long been disregarded; and the returning sinner is taught to use the confession of the Psalmist, "Before I was afflicted, I went astray, but now have I kept thy word."

Yet it deserves notice, that these varied dispensations of providence do not produce their effect independently of divine truth; but rather by recalling forgotten truths to memory,—by impressing them forcibly on the heart,-by rousing the conscience to a due consideration and personal application of them. And above all, it is to be remembered, that none of these means are of the slightest efficacy without the peculiar operation of the Holy Spirit.

IV. The immediate consequences of true conviction remain to be noticed.

The hearers of St. Peter, being "pricked in their hearts," cried out, " Men and brethren! what shall we do?"

A more important question never fell from human lips. It is important, not only as opening the inquiry to the great theme on which eternal salvation depends, but also as indicating the state of the inquirers' minds. They knew not whither to go for rest and security. They perceived their danger, but looked around in vain for a refuge from the threatening storm. They were oppressed by inward wretchedness, but where was the voice to soothe their sorrows? where the hand to bind up their wounded spirit? They felt their poverty, and could no longer rely on their own resources;

but where could they find the strength, the righteousness and the grace which their necessities demanded? Conscience is awakened but not satisfied. It has received light enough to reveal its own guilt and wretchedness; but the Sun of righteousness has not yet risen on it, with healing in his beams. The question "What must I do to be saved?" presses with all its force upon their minds; but the answer to that question, "Believe on the Lord Jesus Christ and thou shalt be saved," has not yet come with demonstration and with power to their hearts. Still, feelings are awakened which cannot be appeased, till this answer has been received, and the divinely soothing efficacy of it has been felt. True spiritual conviction is no transient ebullition of feeling, no momentary excitement of desires, which shall pass away when the voice of the Preacher has died upon the ear. It is a deep movement of the soul, which nothing but the voice of redeeming mercy can set to rest. "Blessed are they who" thus "mourn, for they shall be comforted." And none but those who are made painfully conscious of the guilt and burden of sin, will desire or seek the consolations of the gospel. "They that be whole need not a physician, but they that are sick." God regards with peculiar favour and compassion those who feel themselves unworthy of his notice. "The sacrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not despise." "Thus saith the high and lofty One that inhabiteth

eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones."1

1 Isaiah lvii. 15.

CHAPTER XII.

A CONSCIENCE SPRINKLED BY THE BLOOD OF

ATONEMENT.

The sovereign remedy for a guilty conscience is the blood of Christ. This blood must be "sprinkled" on the heart.-The meaning of the metaphor. The consideration both of the Agent, and the subject, shews that a spiritual sprinkling is intended. The blood of Christ effectual in delivering the soul from the condemning power of sin-from moral defilement, and from the terrors of a guilty conscience.-Leighton.

THE favour with which God regards sincere penitents, appears in the merciful provision which he has made for their pardon, salvation, and happiness. Of this provision the gospel is the ample and perfect record. There and there only, we are taught, how God can be just, and "the justifier of the ungodly." There we learn how "the heart" may be "sprinkled from an evil conscience; or in other words, how a conscience misled by ignorance, defiled by sin and burdened with guilt, may obtain forgiveness, purity and peace.

1 Heb. x. 22.

1