T| As the self-expression of the Divine life in the world con- forms to a rhythm too great for us to grasp, so that its manifesta- tion appears to us erratic and unprepared ; so is it with the self- expression, the emergence into the field of consciousness, of that fontal life of man which we have called the soul's spark or seed, which takes place in the spiritual adolescence. This emergence is seldom understood by the self in relation with life as a whole. It seems to him a separate gift or " grace," infused from without rather than developed from within. It startles him by its sudden- ness; the gladness, awe, and exaltation which it brings; an emotional inflorescence, parallel with that which announces the birth of perfect human love. This moment is the spiritual spring-time. It comes, like, the winds of March, full of natural wonder, and gives to all who experience it a participation in the deathless magic of eternal springs. An enhanced vitality, a wonderful sense of power and joyful apprehension as towards worlds before ignored or unknown, floods the consciousness. Life is raised to a higher degree of tension than ever before; and therefore to a higher perception of Eeality.1
TJ The feeling of God's forgiveness, the freedom from the sense of sin, prominent at the critical point in conversion, is one of the most frequently expressed characteristics of sanctification ; but the form of expression has changed. "While the former was a mere act of pardon, this is usually described as a complete cleansing. These are typical : " I felt pure and clean so that I wished I were made of glass, so that everyone could look within my heart." " I
1 Evelyn Underhill, The Mystic Way, 50. JER.-MAL. — 15
226 A NEW HEART
had the witness of God's Spirit that a clean heart had been created within me." " Self-mastery and a real purification of my nature became manifest in me." The work of forgiveness seems to be more thorough ; it involves one's entire being ; the person feels not only that his sins have been forgiven, but that he has been made wholly pure.
The specific ways in which sanctification is a culmination of conversion are along the lines of the changes wrought then in one's nature. Evil habits are more completely broken up. For example : " At conversion I experienced pardon for sin, a new heart, a disposition to do right, although an evil tendency remained. Sanctification took away this tendency." The feeling of harmony with God is heightened. " Sanctification brought a fuller consciousness of the presence of the Holy Spirit." Sanctifi- cation brings with it a fulness, an all-aroundness of experience which is new. The joy at conversion has been enlarged so that it approaches a state of ecstasy in which one's whole nature participates. " I was cleansed from all sin and filled with the fulness of God as I had not been at conversion." " Conversion was a consecration to God ; sanctification was an exalted state of soul, an indwelling of power." In these instances one sees the heightened subjectivity of experience which is one of the dis- tinguishing aspects of sanctification.1
Tj For him, in this sensitiveness of surface and texture, there arose one of the perennially fresh springs of interest for every working day. No method was entirely satisfactory. There were ever fresh discoveries to be made, and the joy of for ever seeking made him glad to be up with the first streak of daylight. " Every day is a birthday, every moment of it is new to us," he said cheerfully ; " we are born again, renewed for fresh work and endeavour." 2
III.
A New Life.
1. When a man receives a new heart his temper and disposi- tion are changed and sanctified. A kind, gentle, loving nature is one of the most winning features of religion ; by its silent and softening influence one may do more real service to Christianity than by the loudest professions, or by the exhibition of a cold and
1 E. D. Starbuck, The Psychology of Religion, 379.
2 George Frederic Watts, ii. 91,
EZEKIEL xxxvi. 26 227
rigid orthodoxy. The heart that has room in it for God grows so large that it finds room for all that He loves, and for all that He has made. While the love of sin acts as an astringent — contract- ing the natural heart, shutting and shrivelling it up — the love of God expands and enlarges its capacity. Piety quickens the pulse of love, warms and strengthens our heart, and sends forth fuller streams of natural affection toward all that have a claim on us, just as a strong and healthy heart sends tides of blood along the elastic arteries to every extremity of the body.
This new heart, however, consists mainly in a change of the affections as they regard spiritual objects. Just look at the heart and feelings of an unconverted man. His mind, being carnal, is enmity or hatred against God. This may be latent, not at first sight apparent or suspected, but how soon does it appear when put to the proof. Fairly tried, it comes out like those unseen elements which chemical tests reveal. Let God, for instance, by His providences or laws, thwart the wishes or cross the propensities of our renewed nature — let there be a collision between His will and ours — and the latent enmity flashes out like latent fire when the cold flint is struck with steel.