John Owen · 33 of 123

Chapter VI. The manner of conversion explained in the instance of Augustine. · Part 2

4. An observation of the conversation of others hath affected many to seek into the causes and ends of it; and this inclines them unto imitation, 1 Pet. iii. 1, 2.

5. The word, in the reading or preaching of it, is the principal means hereof. This the Holy Spirit employeth and maketh use of in his entrance into this work, 1 Cor. xiv. 24, 25; for those convictions befall not men from the word universally or promiscuously, but as the Holy Spirit willeth and designeth. It is by the law that men have the knowledge of sin, Rom. vii. 7; yet we see by experience that the doctrine of the law is despised by the most that hear it. Wherefore, it hath not in itself a force or virtue always to work conviction of sin in them unto whom it is outwardly proposed; only towards some the Spirit of God is pleased to put forth an especial energy in the dispensation thereof.

By these and the like means doth God ofttimes put the wildness of corrupted nature unto a stand, and stir up the faculties of the soul, by an effectual though not saving impression upon them, seriously to consider of itself, and its relation unto him and his will. And hereby are men ofttimes incited and engaged unto many duties of religion, as prayer for the pardon of sin, with resolutions of amendment. And although these things in some are subordinated unto a farther and more effectual work of the Spirit of God upon them, yet with many they prove evanid and fading, their goodness in them being “as a morning cloud, and as the early dew which passeth away,” Hos. vi. 4. And the reasons whence it is that men cast off these warnings of God, and pursue not their own intentions under them, nor answer what they lead unto, are obvious; for, —

(1.) The darkness of their minds being yet uncured, they are not able to discern the true nature of these divine intimations and instructions, but after awhile regard them not, or reject them as the occasions of needless scruples and fears. (2.) Presumption of their present condition, that it is as good as it need be, or as is convenient in their present circumstances and occasions, makes them neglect the improvement of their warnings. (3.) Profane societies and relations, such as, it may be, scoff at and deride all tremblings at divine warnings, with ignorant ministers, that undertake to teach what they have not learned, are great means of hardening men in their sins, and of forfeiting the benefit of these divine intimations. (4.) They will, as to all efficacy, and the motions they bring on the affections of men, decay and expire of themselves, if they are not diligently improved: wherefore in many they perish through mere sloth and negligence. (5.) Satan applies all his engines to the defeatment of these beginnings of any good in the souls of men. (6.) That which effectually and utterly overthrows this work, which causeth them to cast off these heavenly warnings, is mere love of lusts and pleasures, or the unconquered adherence of a corrupted heart unto sensual and sinful objects, that offer present satisfaction unto its carnal desires. By this means is this work of the Spirit of God in the hearts and minds of many utterly defeated, to the increase of their guilt, an addition to their natural hardness, and the ruin of their souls. But in some of them he is graciously pleased to renew his work, and by more effectual means to carry it on to perfection, as shall be afterward declared.

Now, there is scarce any of these instances of the care and watchfulness of God over the souls of men whom he designs either to convince or convert, for the ends of his own glory, but the holy person whom we have proposed as an example gives an account of them in and towards himself, declaring in like manner how, by the ways and means mentioned, they were frustrated, and came to nothing. Such were the warnings which he acknowledged that God gave him by the persuasions and exhortations of his mother, lib. 2. cap. 3; such were those which he had in sicknesses of his own, and in the death of his dear friend and companion, lib. 4. cap. 5–7. And in all the several warnings he had from God, he chargeth the want and guilt of their non-improvement on his natural blindness, his mind being not illuminated, and the corruption of his nature not yet cured, with the efficacy of evil society, and the course of the world in the places where he lived. But it would be tedious to transcribe the particular accounts that he gives of these things, though all of them singularly worthy of consideration: for I must say, that, in my judgment, there is none among the ancient or modem divines unto this day, who, either in the declarations of their own experiences, or their directions unto others, have equalled, much less him, in an accurate search and observation of all the secret actings of the Spirit of God on the minds and souls of men, both towards and in their recovery or conversion; and in order hereunto, scarce anyone not divinely inspired hath so traced the way of the serpent, or the effectual working of original sin in and on the hearts of men, with the efficacy communicated thereunto by various temptations and occasions of life in this world. The ways, also, whereby the deceitfulness of sin, in compliance with objective temptations, doth seek to elude and frustrate the work of God’s grace, when it begins to attempt the strongholds of sin in the heart, were exceedingly discovered unto him. Neither hath any man more lively and expressly laid open the power of effectual and victorious grace, with the manner of its operation and prevalency. And all these things, by the guidance of the good Spirit of God and attendance unto the word, did he exemplify from his own experience in the whole work of God towards him; only it must be acknowledged that he declareth these things in such a way and manner, as also with such expressions, as many in our days would cry out on as fulsome and fanatical.

Thirdly, In the way of calling men unto the saving knowledge of God, the Holy Spirit convinceth them of sin, or he brings them under the power of a work of conviction.

It is not my design, nor here in my way, to handle the nature of the work of conviction, the means, causes, and effects of it. Besides, it hath been done at large by others. It is sufficient unto my purpose, — 1. To show the nature of it in general; 2. The causes of it; 3. The ways whereby men lose their convictions, and so become more and more hardened in sin; 4. How the Holy Spirit doth carry on the work in some unto complete conversion unto God:—

1. For the nature of it in general, it consists in a fixing the vain mind of a sinner upon a due consideration of sin, its nature, tendency, and end, with his own concernment therein, and a fixing of a due sense of sin upon the secure mind of the sinner, with suitable affections unto its apprehensions. The warnings, before insisted on, whereby God excites men to some steady notices of him and themselves, are like calls given unto a man in a profound sleep, whereat being startled he lifts up himself for a little space, but oppressed with the power of his deep slumber, quickly lays him down again, as Austin expresseth it; but this work of conviction abides with men, and they are no way able speedily to disentangle themselves from it.

Now, the mind of man, which is the subject of this work of conviction, hath two things distinctly to be considered in it:— first, The understanding, which is the active, noetical, or contemplative power and faculty of it; second, The affections, wherein its passive and sensitive power doth consist. With respect hereunto there are two parts of the work of conviction:— (1.) The fixing of the mind, the rational, contemplative power of it, upon a due consideration of sin; (2.) The fixing of a due sense of sin on the practical, passive, sensible part of the mind, — that is, the conscience and affections, as was aid before:—

(1.) It is a great work, to fix the vain mind of an unregenerate sinner on a due consideration of sin, its nature and tendency. The darkness of their own mind and inexpressible vanity, — wherein I place the principal effect of our apostasy from God, — do disenable, hinder, and divert them from such apprehensions. Hence God so often complains of the foolishness of the people, that they would not consider, that they would not be wise to consider their latter end. We find by experience this folly and vanity in many unto an astonishment. No reasons, arguments, entreaties, by all that is naturally dear to them, no necessities, can prevail with them to fix their minds on a due consideration of sin. Moreover, Satan now employs all his engines to beat off the efficacy and power of this work; and when his temptations and delusions are mixed with men’s natural darkness and vanity, the mind seems to be impregnably fortified against the power of conviction: for although it be [only] real conversion unto God that overthrows the kingdom of Satan in us, yet this work of conviction raiseth such a combustion in it that he cannot but fear it will be its end; and this strong man armed would, if possible, keep his goods and house in peace. Hence all sorts of persons have daily experience, in their children, servants, relations, how difficult, yea, how impossible, it is to fix their minds on a due consideration of sin, until it be wrought in them by the exceeding greatness of the power of the Spirit of God. Wherefore, herein consists the first part of this work of conviction, — it fixeth the mind on a due consideration of sin. So it is expressed, Ps. li. 3, “My sin is ever before me.” God “reproves men,” and “sets their sins in order before their eyes,” Ps. l. 21. Hence they are necessitated, as it were, always to behold them, and that which way soever they turn themselves. Fain they would cast them behind their backs, or cast out the thoughts of them, but the arrows of God stick in them, and they cannot take off their minds from their consideration. And whereas there are three things in sin, — 1st. The original of it, and its native inherence in us, as Ps. li. 5, 2dly. The state of it, or the obnoxiousness of men to the wrath of God on the account thereof, Eph. ii. 1–3, 3dly. The particular sins of men’s lives; — in the first part of the work of conviction, the minds of men are variously exercised with respect unto them, according as the Spirit of God is pleased to engage and fix them.

(2.) As the mind is hereby fixed on the consideration of sin, so a sense of sin must also be fixed on the mind, — that is, the conscience and affections. A bare contemplation of the concernments of sin is of little use in this matter. The Scripture principally evidenceth this work of conviction, or placeth it in this effect of a sense of sin, in trouble, sorrow, disquietment of mind, fear of ruin, and the like: see Acts ii. 37, xxiv. 25. But this I must not enlarge upon. This, therefore, is the second thing which we observe in God’s gracious actings towards the recovery of the souls of men from their apostasy and from under the power of sin.

2. The principal efficient cause of this work is the Holy Ghost; the preaching of the word, especially of the law, being the instrument which he maketh use of therein. The knowledge of sin is by the law, both the nature, guilt, and curse belonging to it, Rom. vii. 7. There is, therefore, no conviction of sin but what consists in an emanation of light and knowledge from the doctrine of the law, with an evidence of its power and a sense of its curse. Other means, as afflictions, dangers, sicknesses, fears, disappointments, may be made use of to excite, stir up, and put an edge upon the minds and affections of men; yet it is, by one means or other, from the law of God that such a discovery is made of sin unto them, and such a sense of it wrought upon them, as belong unto this work of conviction. But it is the Spirit of God alone that is the principal efficient cause of it, for he works these effects on the minds of men. God takes it upon himself, as his own work, to “reprove men, and set their sins in order before their eyes,” Ps. l. 21. And that this same work is done immediately by the Spirit is expressly declared, John xvi. 8. He alone it is who makes all means effectual unto this end and purpose. Without his especial and immediate actings on us to this end, we may hear the law preached all the days of our lives and not be once affected with it. And it may, by the way, be worth our observation to consider how God, designing the calling or conversion of the souls of men, doth, in his holy, wise providence, overrule all their outward concernments, so as that they shall be disposed into such circumstances as conduce to the end aimed at. Either by their own inclinations and choice, or by the intervention of accidents crossing their inclinations and frustrating their designs, he will lead them into such societies, acquaintances, relations, places, means, as he hath ordained to be useful unto them for the great ends of their conviction and conversion. So, in particular, Austin aboundeth in his contemplation on the holy, wise providence of God, in carrying of him from Carthage to Rome, and from thence to Milan, where he heard Ambrose preach every Lord’s day; which proved at length the means of his thorough conversion to God. And in that whole course, by his discourse upon it, he discovers excellently, as, on the one hand, the variety of his own projects and designs, his aims and ends, which ofttimes were perverse and froward; so, on the other, the constant guidance of divine Providence, working powerfully through all occurrences towards the blessed end designed for him. And I no way doubt but that God exercised him unto those distinct experiences of sin and grace in his own heart and ways, because he had designed him to be the great champion of the doctrine of his grace against all its enemies, and that not only in his own age, wherein it met with a fierce opposition, but also in all succeeding ages, by his excellent labours, preserved for the use of the church: see Confess. lib. 5. cap. 7–9, etc. “Tu spes mea [et portio mea] in terra viventium, ad mutandum terrarum locum pro salute animæ mea, et Carthagini stimulos quibus inde avellerer admovebas, et Romæ illecebras quibus attraherer, proponebas mihi per homines, qui diligunt vitam mortuam, hinc insana facientes, inde vana pollicentes, et ad corrigendos gressus meos, utebaris occulte et illorum et mea perversitate,” cap. 8; — “Thou who art my hope [and my portion] in the land of the living, that I might remove from one country to another, for the salvation of my soul, didst both apply goads unto me at Carthage, whereby I might be driven from thence, and proposedst allurements unto me at Rome, whereby I might be drawn thither; and this thou didst by men: who love the dead life in sin, here doing things outrageous, there promising things desirable to vain minds, whilst thou, to correct and reform my ways, didst secretly make use of their frowardness and mine.”

3. It must be granted that many on whom this work hath been wrought, producing great resolutions of amendment and much reformation of life, do lose all the power and efficacy of it, with all the impressions it had made on their affections. And some of these wax worse and more profligate in sinning than ever they were before; for having broken down the dam of their restraints, they pour out their lusts like a flood, and are more senseless than ever of those checks and fears with which before they were bridled and awed, 2 Pet. ii. 20–22. So the person lately mentioned declares, that after many convictions which he had digested and neglected, he was grown so obdurate and senseless, that falling into a fever, wherein he thought he should die and go immediately unto hell, he had not that endeavour afar deliverance and mercy which he had many years before on lesser dangers. And this perverse effect is variously brought about:—

(1.) It is with most an immediate product of the power of their own lust. Especially is it so with them who together with their convictions receive no gifts of the Holy Ghost; for, as we observed, their lusts being only checked and controlled, not subdued, they get new strength by their restraint, and rebel with success against conviction. Such as these fall away from what they have attained suddenly, Matt. xiii. 5, 21. One day they seem to lie in hell by the terror of their convictions, and the next to be hasting towards it by their sins and pollutions: see Luke xi. 24–26; Hos. vi. 4.

(2.) This apostasy is promoted and hastened by others; as, — [1.] Such as undertake to be spiritual guides and instructors of men in their way towards rest, who being unskilful in the word of righteousuess, do heal their wounds slightly, or turn them out of the way. Seducers also, it may be, interpose their crafty deceits, whereby they lie in wait to deceive, and so turn men off from those good ways of God whereinto they would otherwise enter. So it fell out with Austin, who, beginning somewhat to inquire after God, fell into the society and heresy of the Manichees, which frustrated all the convictions which by any means he had received. [2.] Such as directly, and that perhaps with importunity and violence, will endeavour to draw men back into the ways of the world and the pursuit of their lusts, Prov. i. 11–14. So the same person declares with what earnestness and restless importunities some of his companions endeavoured to draw him unto the spectacles and plays at Rome. And it is not easily imagined with what subtlety some persons will entice others into sinful courses, nor what violence they will use in their temptations, under a pretence of love and friendship. [3.] The awe that is put on the minds of men in their convictions, arising from a dread of the terror of the law, and the judgments of God threatened therein, is apt of itself to wear off when the soul is a little accustomed unto it, and yet sees no evil actually to ensue, Eccles. viii. 11; 2 Pet. iii. 4.

4. In some the Holy Spirit of God is pleased to carry on this work of conviction towards a farther blessed issue, and then two things ensue thereon in the minds of them who are so convinced:—

(1.) There will follow great and strange conflicts between their corruptions and their convictions. And this doth especially manifest itself in them who have been accustomed unto a course of sinning, or have any particular sin wherein they delight, and by which they have given satisfaction unto their lusts; for the law, coming with power and terror on the conscience, requires a relinquishment of all sins, at the eternal peril of the soul. Sin hereby is incited and provoked, and the soul begins to see its disability to conflict with that which before it thought absolutely in its own power: for men that indulge themselves in their sins doubt not but that they can leave them at their pleasure; but when they begin to make head against them on the command of the law, they find themselves to be in the power of that which they imagined to be in theirs. So doth sin take occasion by the commandment to work in men all manner of concupiscence; and those who thought themselves before to be alive do find that it is sin which lives, and that themselves are dead, Rom. vii. 7–9. Sin rising up in rebellion against the law, discovers its own power, and the utter impotency of them in whom it is to contest with it or destroy it. But yet men’s convictions in this condition will discover themselves, and operate two ways, or in a twofold degree:—

[1.] They will produce some endeavours and promises of amendment and reformation of life. These men are unavoidably cast upon or wrought unto, to pacify the voice of the law in their consciences, which bids them do so or perish. But such endeavours or promises, for the most part, hold only unto the next occasion of sinning or temptation. An access of the least outward advantage or provocation unto the internal power of sin slights all such resolutions, and the soul gives up itself unto the power of its old ruler. Such effects of the word are described, Hos. vi. 4. So Austin expresseth his own experience after his great convictions and before his full conversion, lib. 8. cap. 5: “Suspirabam ligatus non ferro alieno, sed mea ferrea voluntate. Velle meum tenebat inimicus, et inde mihi catenam fecerat et constrinxerat me. Quippe ex voluntate perversa facta est libido, et dum servitur libidini, facta est consuetudo; et dum consuetudini non resistitur, facta est necessitas. Quibus quasi ansulis sibimet innexis, unde catenam appellavi, tenebat me obstrictum dura servitus.” And he shows how faint and languid his endeavours were for reformation and amendment: “Sarcinâ sæculi, velut somno adsolet, dulciter premebar, et cogitationes quibus meditabar in te, similes erant conatibus expergisci volentium, qui tamen superati soporis altitudine remerguntur.” And he confesseth that although, through the urgency of his convictions, he could not but pray that he might be freed from the power of sin, yet, through the prevalency of that power in him, he had a secret reserve and desire not to part with that sin which he prayed against, cap 7: “Petieram a te castitatem et dixeram, Da mihi castitatem et continentiam, sed noli modo. Timebam enim ne me cito exaudires, et cito sanares a morbo concupiscentiæ, quam malebam expleri quam extingui.”

[2.] These endeavours do arise unto great perplexities and distresses; for after awhile, the soul of a sinner is torn and divided between the power of corruption and the terror of conviction. And this falls out upon a double account:— 1st. Upon some occasional sharpening of former convictions, when the sense of them has been ready to wear off. 2dly. From the secret insinuation of a principle of spiritual life and strength into the will, whose nature and power the soul is as yet unacquainted withal. Of both these we have signal instances in the person before mentioned; for after all the means which God had used towards him for his conversion, whilst yet he was detained under the power of sin, and ready on every temptation to revert to his former courses, he occasionally heard one Pontitianus giving an account of the conversion of two eminent courtiers, who immediately renounced the world, and betook themselves wholly to the service of God. This discourse God was pleased to make use of farther to awake him, and even to amaze him. Lib. viii. cap. 7: “Narrabat hoc Pontitianus; tu autem, Domine, inter verba ejus retorquebas me ad meipsum, auferens me a dorso meo ubi me posueram, dum nollem me attendere, et constituebas me ante faciem meam, ut viderem quam turpis essem, quam distortus et sordidus, maculosus et ulcerosus: et videbam et horrebam, et quo a me fugerem non erat. Et si conabar a me avertere aspectum narrabat ille quod narrabat, et tu me rursus opponebas mihi, et impingebas me in oculos meos, ut invenirem iniquitatem meam et odissem.” And a little after, “Ita rodebar intus et confundebar pudore horribili vehementer, cum Pontitianus talia loqueretur.” The substance of what he says is, that in and by that discourse of Pontitianus, God held him to the consideration of himself, caused him to see and behold his own filth and vileness, until he was horribly perplexed and confounded in himself. So it often falls out in this work of the Spirit of God. When his first warnings are not complied withal, when the light he communicates is not improved, upon the return of them they shall be mixed with some sense of severity.

This effect, I say, proceeds from hence, that under this work God is pleased secretly to communicate a principle of grace or spiritual life unto the will. This, therefore, being designed to rule and bear sway in the soul, begins its conflict effectually to eject sin out of its throne and dominion; for whereas, when we come under the power of grace, sin can no longer have dominion over us, Rom. vi. 14; so the Spirit begins now to “lust against the flesh,” as Gal. v. 17, aiming at and intending a complete victory or conquest. There was, upon bare conviction, a contest before in the soul, but it was merely between the mind and conscience on the one hand, and the will on the other. The will was still absolutely bent on sin, only some head was made against its inclinations by the light of the mind before sin, and rebukes of conscience after it; but the conflict begins now to be in the will itself. A new principle of grace being infused thereinto, opposeth those habitual inclinations unto evil which were before predominant in it. This fills the mind with amazement, and in some brings them to the very door of despair, because they see not how nor when they shall be delivered. So was it with the person instanced in. Lib. viii. cap. 5: “Voluntas nova quæ mihi esse cœperat, ut te gratis colerem fruique te vellem, Deus, sola certa jucunditas, nondum erat idonea ad superandam priorem vetustate roboratam. Ita duæ voluntates meæ, una vetus, alia nova, illa carnalis, illa spiritualis, confligebant inter se, atque discordando dissipabant animam meam. Sic intelligebam in me ipso experimento id quod legeram, quomodo ‘caro concupisceret adversus Spiritum, et Spiritus adversus carnem.’ Ego quidem in utroque, sed magis ego in eo quod in me approbabam quam in eo quod in me improbabam. Ibi enim magis jam non ego, quia ex magna parte id patiebar invitus, quod faciebam volens;” — “The new will which began to be in me, whereby I would love thee, O my God, the only certain sweetness, was not yet able to overcome my former will, confirmed by long continuance. So my two wills, the one old, the other new, the one carnal, the other spiritual, conflicted between themselves, and rent my soul by their disagreement. Then did I understand by experience in myself what I had read, how ‘the flesh lusteth against the Spirit, and the Spirit against the flesh.’ I was myself on both sides, but more in that which I approved in myself than in what I condemned in myself. I was not more in that which I condemned, because for the most part I suffered it unwillingly, rather than did it willingly.” This conflict between grace and sin in the will he most excellently expresseth, cap. 9–11, delivering those things which more or less are evident in the experience of those who have passed through this work. His fluctuations, his promises, his hopes and fears, the ground he got and lost, the pangs of conscience and travail of soul which he underwent in the new birth, are all of them graphically represented by him.

In this tumult and distress of the soul, God oftentimes quiets it by some suitable word of truth, administered unto it either in the preaching of the gospel, or by some other means disposed in his providence unto the same end. In the midst of this storm and disorder, he comes and says, “Peace, be still;” for, together with his word, he communicates some influence of his grace that shall break the rebellious strength, and subdue the power of sin, and give the mind satisfaction in a full resolution for its everlasting relinquishment. So was it with him mentioned. When in the condition described, he was hurried up and down almost like a distracted person, whilst he suffered the terrors of the Lord, sometimes praying, sometimes weeping, sometimes alone, sometimes in the company of his friends, sometimes walking, and sometimes lying on the ground, he was, by an unusual occurrence, warned to take up a book and read. The book next him was that of Paul’s Epistle, which taking up and opening, the place he first fixed his eyes upon was Rom. xiii. 13, 14, “Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” Immediately on the reading of these words, there was an end put unto his perplexing conflict. He found his whole soul, by the power of almighty grace, subdued wholly to the will of God, and fixed unto a prevalent resolution of adhering to him with a relinquishment of sin, with an assured composure upon the account of the success he should have therein through Jesus Christ. Immediately he declared what he had done, what had befallen him, first to his friend, then to his mother; which proved the occasion of conversion to the one and inexpressible joy to the other. The end of the story deserves to be reported in his own words: “Arripui librum, aperui, et legi … Nec ultra volui legere, nec opus erat; statim quippe cum fine hujusce sententiæ, quasi luce securitatis infusâ cordi meo, omnes dubitationis tenebræ diffugerunt. Tum interjecto aut digito aut nescio quo alio signo, codicem clausi, et tranquillo jam vultu indicavi Alypio. At ille quid in se ageretur, quod ego nesciebam, sic indicavit: petit videre quid legissem. Ostendi, et attendit etiam ultra quam ego legeram, et ignorabam quid sequeretur. Sequebatur vero, ‘Infirmum autem in fide recipite,’ quod ille ad se retulit, mihique aperuit. Sed tali admonitione firmatus est, placitoque ac proposito bono, et congruentissimo suis moribus, quibus a me in melius jam olim valde longeque distabat, sine ulla turbulenta cunctatione conjunctus est. Inde ad matrem ingredimur. Indicamus, gaudet. Narramus quemadmodum gestum sit; exultat et triumphat, et benedicit tibi, qui potens es ultra quam petimus aut intelligimus facere,” lib. viii. cap. 12; — “Having read these verses, I would read no more, nor was there any need that so I should do; for upon the end of that sentence, as if a light of peace or security had been infused into my heart, all darkness of doubts fled away. Marking the book with my finger put into it, or by some other sign, I shut it, and with a quiet countenance declared what was done to Alypius; and hereupon he also declared what was at work in himself, whereof I was ignorant. He desired to see what I had read; which when I had showed him, he looked farther than I had read, nor did I know what followed. But it was this, ‘Him that is weak in the faith receive;’ which he applied unto himself, and declared it unto me. Confirmed by this admonition, with a firm purpose, and suitable to his manners, wherein he formerly much excelled me, he was joined to me without any turbulent delay. We go in hereon unto my mother, and declare what was done; she rejoiceth. We make known the manner of it how it was done; she exulteth and triumpheth, and blesseth thee, O God, who art able to do for us more than we know how to ask or understand.” And these things doth the holy man express to bear witness, as he says, “adversus typhum humani generis,” — to “repress the swelling pride of mankind.” And in the example of Alypius we have an instance how variously God is pleased to effect this work in men, carrying some through strong convictions, deep humiliations, great distresses, and perplexing terrors of mind, before they come to peace and rest; leading others gently and quietly, without any visible disturbances, unto the saving knowledge of himself by Jesus Christ.