s of the conscience are the same
after regeneration, that they were before; only more positive and
emphatic. The convictions of the understanding continue, as before, to be
upon the side of truth; only they are more clear and powerful.

The radical change, therefore, must be wrought in the heart and will.
These are capable of revolutions and radical changes. They can apostatise
in Adam, and be regenerated in Christ. They are not immovably fixed and
settled, by their constitutional structure, in only one way. They have
once turned from holiness to sin; and now they must be turned back again
from sin to holiness. They must become exactly contrary to what they now
are. The heart must love what it now hates, and must hate what it now
loves. The will must incline to what it now disinclines, and disincline
to what it now inclines. But this is a radical change, a total change, an
entire revolution. If any man be in Christ Jesus, he is a new creature,
in his will and affections, in his inclination and disposition. While,
therefore, the conscience must continue to give the same old everlasting
testimony as before, and never reverse its judgments in the least, the
affections and will, the pliant, elastic, plastic part of man, the seat
of vitality, of emotion, the seat of character, the fountain out of which
proceed the evil thoughts or the good thoughts,--this executive, emotive,
responsible part of man, must be reversed, converted, radically changed
into its own contrary.

So long, therefore, as this change remains to be effected in an
individual, there is and can be no _holiness_ within him,--none of that
holiness without which no man can see the Lord. There may be within him a
very active and reproaching conscience; there may be intellectual
orthodoxy and correctness in religious convictions; he may cherish
elevated moral sentiments, and many attractive qualities springing out of
a cultivated taste and a jealous self-respect may appear in his
character; but unless he _loves_ God and man out of a pure heart
fervently, and unless his will is entirely and sweetly submissive to the
Divine will, so that he can say: "Father not my will, but thine be done,"
he is still a natural man. He is still destitute of the spiritual mind,
and to him it must be said, as it was to Nicodemus: "Except a man be born
again, he cannot see the kingdom of God." The most important side of his
being is still alienated from God. The heart with its affectio