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you meet with perplexities: he "builds a wall;" something obstructs your course, thwarts your plans and wishes: does not this force you to reflect? You learn, whatever use you make of the lesson, that "the way of transgressors is hard;" that "wickedness” procures its own correction, and "backslidings" their own reproof; "that it is an evil thing and bitter to forsake the Lord your God." By your own painful experience, and personal trials, your convictions are renewed, your sins are remembered.

Other providential occurrences regard the condition of those about us: they strike our observation. We witness sometimes the difficulties in which others are involved; we think of what occasioned such difficulties, and are reminded of similar causes in ourselves, which might have produced similar effects. An idle man, for instance, sees in another the effects of indolence; that he is reduced to poverty, and clothed with rags: à drunkard observes in another the effects of intemperance; that his health is impaired, his circumstances embarrassed, and his character sunk into contempt. These things are adapted to awaken conviction, to bring a man's own faults to remembrance. Here is one who acts dishonestly, who secretly defrauds his neighbour: he perceives the scandal and disgrace which attend such conduct in the case of others, when brought to light: this, for the time, must admonish him of his own guilt. Many a man has suffered at the gallows for crimes which others have committed with impunity: but must not they who escape the hand of justice be hereby reminded of their own faults? Such conviction does not imply repentance, but it shews that conscience'is awake.

And while we mention conscience, it may be use

ful just to notice two or three instances of its remarkable power. One is the case of those men who accused the woman taken in adultery. We mean not, in the least, to extenuate her foul crime; but observe the circumstances of the case. Her accusers, the Scribes and Pharisees, were eager that Jesus should condemn her, but he seemed inattentive to their importunity. At length, "when they continued asking him, he lift up himself, and said unto them, He that is without sin among you, let him first cast a stone at her." What was the result? "They who heard it went out one by one, beginning at the eldest, even unto the last." Why went they out? The reason is expressly given; "being convicted by their own conscience*." That day they remembered their faults; which, though hitherto concealed from the eyes of men, and varnished with a profession of religion, were, in all probability, more heinous than those of this adulteress, and attended with more aggravated circumstances in the sight of God.

You recollect the case of Joseph's brethren. They went down to Egypt to buy corn, where their injured brother ruled in affluence and honour. They were brought before him, but knew him not: he spake harshly to them, and treated them, in other respects, with a degree of apparent severity; but it was wisely and kindly done. As they reflected on passing events, and felt the pressure of their present trial, they said one to another, "We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon ust." Now what should bring them to this confession? Why

* John viii. 7-9. + Gen. xlii. 21.

think of their brother on that occasion? It was the force of conscience. They had not the most distant idea that this governor of Egypt was Joseph; but a guilty conscience accused them: that day they remembered their aggravated fault, and considered their deep distress as its righteous recompence.

We notice another instance, in one of the kings of Babylon. "Belshazzar made a great feast to the thousands of his lords." That feast was marked with intemperance, impiety, and profaneness, in no common degree. Instantly "the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another." What was the matter? The "fingers of a man's hand wrote over against the candlestick upon the plaster of the wall of the king's palace; and the king saw the part of the hand that wrote " But why should this occasion such perturbation and terror? How is it that he did not suppose it might indicate something favourable; an encomium on his character, a commendation of his conduct, a prediction of growing splendour and glory? Conscience taught him the reverse! "The finger of God," as one observes, "accompanied these fingers of a man's hand." That day, that hour, amidst all his mirth and guilty carousing, he remembered his faults, and anticipated the judgments they deserved. He "cried aloud" for the whole tribe of astrologers and soothsayers to come and explain the writing but he knew already its general import; something within his own breast told him more than all the wise men of his kingdom.

Another means of conviction is,

* Dan. v. 1—7.

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2. The ministry of God's word.-This word is profitable, not only for "doctrine and instruction," but also for "correction and reproof." It is "quick and powerful, sharper than any two-edged sword.' You see this in the case of the Jews who accused and stoned Stephen. That first martyr of the Christian church charged them as "the betrayers and murderers" of the holy Jesus; he reproved them with great plainness of speech; and "they were cut to the heart, and gnashed on him with their teeth*." Doubtless there was much pride and malice in their feelings; but this was not all: conscience was awake; they knew that they were guilty of the crime alleged against them.-The case of Felix is to the point. As Paul "reasoned of righteousness, temperance, and judgment to come, Felix trembled." Why did he tremble? His conscience smote him. He knew that he was violating the laws of righteousness and temperance, and totally unprepared for future judgment: hence his fears were alarmed, and his whole frame was agitated.

And has not the preaching of the word some effect of this kind on you? Is not your conscience disturbed? When you sit and listen to a searching sermon, are you never uneasy and anxious? This is frequently the case, when, alas! no better effect is produced.

But there are more happy instances of the power of the word in exciting conviction, and reminding of sin. How did those Jews feel to whom Peter preached on the memorable day of Pentecost? The Apostle taught them, and reasoned with them, in a very close and moving manner; and we are told "they were pricked in their hearts, and said unto Peter, and to + Acts xxiv. 25.

*Acts vii. 45.

the rest of the Apostles, Men and brethren, what shall we do?" This was the language of genuine conviction it was accompanied with a just sense of sin, and a proper concern for the soul.-May we not mention the case of David? That king of Israel had grievously sinned against God: Nathan the prophet was employed as the Lord's messenger to him: his mode of address was admirably suited to the state of David's mind, and the application was short and striking : "Thou art the man!" The word penetrated David's heart: that day he remembered his faults; he was stung with keen remorse: he said unto Nathan, and he felt what he said, "I have sinned against the Lord †."-Sure it is, convictions are not efficacious unless excited by the Spirit of God. The word alone cannot produce them, though it were spoken by an angel. Yet the Lord is pleased to bless his word: he renders it the means of saving conviction, even as dispensed by frail and sinful men. "By the law is the knowledge of sin;" and " we have this treasure," the treasure of the Gospel, in earthen vessels, that the excellency of the power may be of God, and not of us."

And have not some of you experimentally known this? The truth of God has produced an effect which nothing else could produce. However it may be with others, you know that "the Gospel of Christ is the power of God unto salvation," for you have felt it, and have the witness in yourselves. Oh! it is well when, at any time, and by any means, we are brought to remember our faults, and, especially, when brought so to remember them as to be unfeignedly penitent on their account.

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