est kind of witness of the Spirit, of which it is possible the soul can be the subject. The devil cannot imitate this kind of witness. As to inward

suggestions of the Spirit of God, he can produce that which is so extremely like them, that it would be impossible immediately to perceive the differ

ence

"In

Another proof that the seal or witness of the Spirit is not a revelation by immediate suggestion, but divine grace communicated to the soul, is, that this seal is called the "earnest of the Spirit." "Who hath also sealed us, and given the earnest of the Spirit in our hearts," 2 Cor. i. 22. whom, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory," Eph. i. 13, 14. Now the earnest is part of the purchase money given in hand, to insure the payment of the whole: a part of the inheritance given to insure the possession of the whole at some future period. But surely that communication which is of the nature of eternal felicity, must be the most excellent kind of communication,-something that is in its own nature spiritual, holy and divine; and therefore far above any thing of the nature of inspiration, or revelation by the suggestions of the Spirit of God. What is the earnest or beginning ofglory, but grace, especially in its more lively and manifestexercises? It is not prophecy, nor tongues, nor knowledge, but that more excellent, divine gift, "charity," or love," that never faileth," a prelibation of the light and blessedness of heaven, —that world of love. Grace is the seed of glory in the heart, and therefore the earnest of the future inheritance. What is the beginning of eternal life in the soul, but spiritual life? and what is

spiritual life but grace? The inheritance that Christ has purchased for his people, is the Spirit of God; not in any extraordinary gifts, but in his vital indwelling in the heart, communicating and exerting himself there in his own proper, holy and divine nature. It is through the vital communications and indwelling of the Spirit, that the saints have all their life, light, holiness, beauty and joy in heaven; and it is through the same communi. cations and indwelling, that the saints have all their life, light, holiness, beauty and comfort on earth. This vital indwelling of the Spirit, in its smaller communications, is the earnest of the Spirit,—the earnest of the future inheritance, the first fruits of the Spirit, Rom. viii. 22. By the first fruits of the Spirit, the Apostle undoubtedly means the same vital gracious principle as that of which he speaks in the preceding part of the chapter, calling it spirit, and setting it in opposition to flesh. This earnest, or first-fruit of the Spirit, therefore, which has been shown to be the same as the seal of the Spirit, is the vital, gracious, sanctifying communication and influence of the Spirit, and not an immediate suggestion or revelation.

And indeed when the Apostle, in Rom. viii. 16, speaks of the Spirit bearing witness with our spirits, that we are the children of God, he sufficiently explains himself, if his words were but properly attended to. This verse is connected with the two verses immediately preceding, and forms an inference from what the Apostle had there said, as every attentive reader will easily perceive. The three verses are as follow; "For as many as are led by the Spirit of God, they are the sons of God; for ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself

beareth witness with our spirits, that we are the children of God." What the Apostle says here, if we take it in connexion, clearly shows, that when he mentions the Spirit as giving evidence, or bearing witness that we are the children of God, he has respect to his dwelling in us, and leading us as the spirit of adoption, or as the spirit of a child, disposing us to behave towards God as to a father. This is the witness, or evidence, of which the Apostle speaks; and thus, if we are children, we have the spirit of children, or the spirit of adoption. And what is that, but the spirit of love? There are two kinds of spirits of which the Apostle speaks, the spirit of a slave, or of bondage, and that is fear; and the spirit of a child, or of adoption, and that is love. The Apostle says we have not received the spirit of bondage, or of slaves, which is a spirit of fear; but we have received the spirit of children, the spirit of love, which naturally inclines us to approach God, and to behave towards him as children to a father. And this is the witness of the Spirit, or the evidence given us that we are the children of God. This is the obvious meaning of the Apostle; and undoubtedly he is here speaking of the same way of casting out doubts, and fears, and the spirit of bondage, as that of which the Apostle John speaks, Epi-le, iv. 18, that is, by the prevalence of love,or a child like spirit. The spirit of bondage works by fear: the slave fears the rod : but love cries Abba, Father. It gives us clear evidence of our union to God as his children, and so casts out fear. Hence it appears that the witness of the Spirit, of which the Apostle speaks, is not any immediate suggestion or revelation; but a gracious and holy work of the Spirit of God in the bearts of the saints, producing the dispositions and temper of children. It is a humble, childlike

affection to God, casting out fear, or the servile spirit of bondage.

This is evident from the context; the Apostle repeatedly mentions the Spirit as dwelling in the hearts of the saints, as a gracious principle, opposed to the flesh, or depraved nature. In the words which introduce this passage, he says,For, if ye live after the flesh, ye shall die; but if ye through the Spirit, do mortify the deeds of the flesh, ye shall live," ver. 13. I have no doubt but that the Apostle has a particular view to the spirit of grace, or the spirit of love, in its more lively actings; for it is perfect, or strong love only, which so testifies, or so gives evidence that we are his children, as to cast out fear, and to deliver us from the spirit of bondage The strong and lively exercises of a spirit of child like, evangelical, humble love to God, give clear evidence of our relation to God, as his children. Possessing this spirit, the saint has no need of numerous evidences, or a long train of reasoning upon them. The union between his soul and God is so strong and lively, that all doubts are removed.

The Apostle says the Spirit bears witness with our spirits. By the terms "our spirits" here, is meant our consciences: "The spirit of man is the candle of the Lord," Pr. xx. 27. "For our rejoicing is this, the testimony of our conscience," 2 Cor. i. 12. "Beloved, if our heart condemn us not, then have we confidence toward God," 1John, iii. 21. When the Apostle Paul mentions the Spirit of God as bearing witness with our spirits, he is not to be understood as speaking of two separate, independent witnesses. It is by the latter that we receive the witness of the former: the Spirit of God gives evidence, by infusing and shedding abroad the love of God, the spirit of a child,

in the heart; and our spirits, or consciences receive and declare this evidence.

Great mischief has arisen from the false and delusive notion, that the witness of the Spirit is a kind of inward suggestion, or declaration from God, assuring us that we are beloved, pardoned, &c. and many souls, I fear, have been eternally ruined by this delusion. I have therefore insisted the longer on this head.

I now proceed to a second characteristic of gracious affections.

gra

II. The first objective ground of cious affections is the TRANSCENDENTLY EXCELLENT and AMIABLE NATURE of divine things, abstractedly considered; and not any conceived relation they bear to ourselves, or to our own interest.

I do not suppose, however, that all relation to our own interest, is wholly excluded from any influence in our gracious affections. Self-interest certainly has a consequential, and succeeding influence in those affections which are spiritual and holy, as I shall endeavour to show.

It was before observed, that the affection of love is the fountain of all the other affections; and that Christian love in particular is the fountain of all gracious affections. Now the divine excellency and glory of God, of the word of God, of the works of God, &c. constitute the primary reason why a true saint loves these things; and not any suppos ed interest that he has in them, or any benefit that he hopes to receive from them, or any such relation to his interest, that self-love can properly be said to be the real foundation of them.

Some persons say that all love arises from self