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7. It is this Spirit which continually “worketh in them, both to will and to do of liis good pleasure." It is he that sheds the love of God abroad in their hearts, and the love ut all mankind; thereby purifying their hearts from the love of the world, from the lust of the flesh, the lust of the eye, and the pride of life. It is by him they are delivered from anger and pride, from all vile and inordinate aflections. In consequence, they are delivered from evil words and works, from all unholiness of conversation ; doing no evil to any child of man, and being zealous of all good works.

8. To sum up all: The natural man neither fcars nor loves God; one under the law, feais,-one under grace, loves him. The first has no light in the things of God, but walks in utter darkness; the second sces the painful light of hell; the third, the joyous light of heaven. He that sleeps in death, has a false peace : he that is awakened, has no peace at all : he that believes, has true peace; the peace of God filling and ruling his heart. The Heathen, baptized or unbaptized, bath a fancied liberty, which is indeed licentiousness; the Jew, or one under the Jewish dispensation, is in heavy, grievous bondagc; the Christian enjoys the true glorious liberty of the sons of God. An unawakened child of the Devil, sins willingly; one that is awakened, sins unwillingly; a child of God sinneth not, but “keepeth himself, and the wicked one touchcth hiin not.” To conclude: The natural man neither conquers mor fights; the man under the law fights with sin, but cannot conquer; the man under grace fights and conquers; yea, is “ more than conqueror, thiough him that loveth him."

IV. 1. From this plain account of the three-fold state of man, the natural, the legal, and the erangelical, it appears that it is not sufficient to divide maukind into sincere and insincere. A man may be sincere in

any

of these states; Hot only when he has the “Spirit of Adoption,” but while he has the “spirit of bondage unto fear ;” yea, while he has neither this fear, nor love. For undoubtedly there may be sincere Heathens, as well as sincere Jews, or Christians. This circumstance, thei), does by no means prore, that a man is in a state of acceptance with God.

Examine yourselves, therefore, anot only whether ye are sincere, “but whether ye be in the faith.” Examine narrowly, (for it imports you much,) what is the ruling principle in your soul? Is it the love of God? Is it the fear of God? Or is it

neither one nor the other? Is it not rather the love of the world ? the love of pleasure or gain ? of ease ? or reputation? If so, you are not come so far as a Jew. You are but a Heathen still. Have you heaven in your heart ? Have you the Spirit of Adoption, ever crying, Abba, Father? Or do you cry unto God, as “out of the belly of hell,” overwhelmed with sorrow and fear ? Or are you a stranger to this whole affair, and cannot imagine what I mean? Heathen, pull off the mask! Thou hast never put on Christ! Stand barefaced ! Look up to heaven ; and own before Him that liveth for ever and ever, thou hast no part, either among the sons or servants of God!

Whosoever thou art : Dost thou commit sin, or dost thou not ? If thou dost, is it willingly, or unwillingly ? In either case God hath told thee whose thou art : “ He that committeth sin is of the Devil.” If thou committest it willingly, thou art his faithful servant : he will not fail to reward thy labour. If unwillingly; still thou art his servant. God deliver thee out of his hands!

Art thou daily fighting against all sin ? and daily more than conqueror? I acknowledge thee for a child of God. O stand fast in thy glorious liberty! Art thou fighting, but not conquering ? striving for the mastery, but not able to attain ? Then thou art not yet a believer in Christ; but follow on, and thou sbalt know the Lord. Art thou not fighting at all, but leading an easy, indolent, fashionable life ? O how hast thou dared to name the name of Christ, only to make it a reproach among the Heathen ? Awake, thou sleeper! Call upon thy God, before the deep swallow thee up!

2. Perhaps one reason why so many think of themselves more highly than they ought to think, why they do not discern what state they are in, is, because these several states of soul are often iningled together, and in some measure meet in one and the same person. Thus experience shows, that the legal state, or state of fear, is frequently mixed with the natiral; for few men are so fast asleep in sin, but they are sometimes, more or less, awakened. As the Spirit of God does not “wait for the call of man,” so, at some times, he will be heard. He puts them in fear, so that, for a season at least, the Heathen “know themselves to be but men.” They feel the burden of sin, and earnestly desire to flee from the wrath to come. But not long : they seldom suffer the arrows

of conviction to go deep into their souls; but quickly stifle the grace of God, and return to their wallowing in the mire.

In like manner, the evangelical state, or state of love, is frequently mixed with the legal. For few of those who have the spirit of bondage and fear, remain always without hope. The wisc and gracious God rarely suffers this; “ for he remembereth that we are but dust; and he willeth not that “the flesh should fail before him, or the spirit which he hath made.” Therefore, at such times as he secth good, he gives a dawning of light unto them that sit in darkness. He causes a part of bis goodness to pass before them, and shows he is a “ God that heareth the prayer.” They see the promise, which is by faith in Christ Jesus, though it be yet afar ofl; and hereby they are encouraged to “run with patience the race which is set before them."

3. Another reason why many deceive themselves, is, because they do not consider how far a man may go, and yet be in a natural, or, at best, a legal state. A man may be of a compassionate and a benevolent temper; he may be affable, courtcous, generous, friendly; he may have some degree of meekness, patience, temperance, and of many other moral virtues. He may feel many desires of shaking off all vice, and of attaining higher degrees of virtue. He may abstain from much evil; perhaps from all that is grossly contrary to justice, mercy, or truth. He may do much good, may feed the hungry, clothe the naked, relieve the widow and fatherless, He may attend public worship, use prayer in private, read many books of devotion ; and yet for all this, he may be a mere natural man, knowing neither himself nor God ; cqually a stranger to the spirit of fear and to that of love; having neither repented, nor believed the Gospel.

But suppose there were added to all this a deep conviction of sin, with much fear of the wrath of God; vehement desires to cast off every sin, and to fulll all righteousness; frequent rejoicing in hope, and touches of love often glancing upon the soul; yet neither do these prove a man to be under grace, to have true, living, Christian Faith, unless the Spirit of Adoption abide.in his heart unless he can continually cry;"Abba, Father!”

4. Beware then, thou who art called by the name of Christ, that thou come not short of the mark of thy high calling. Beware thou rest not, either in a natural state, with too many that arc accounted good Christians; or in a lcgal state, wherein

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those who are highly esteemed of men, are generally content to live and die. Nay, but God hath prepared better things for thee, if thou follow on till thou attain. Thou art not called to fear and tremble, like Devils, but to rejoice and love, like the Angels of God. “ Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” Thou shalt “rejoice evermore; thou shalt “pray without ceasing;” thou shalt “in every thing give thanks.” Thou shalt do the will of God on earth as it is done in heaven. Oprove thou “what is that good, and acceptable, and perfect will of God.” Now present thyself " a living sacrifice, holy, acceptable to God.” “ Whereunto thou hast already attained, hold fast," by reaching forth unto those things which are before; until “ the God of peace make thee perfect in every good work, working in thee that which is well-pleasing in his sight, through Jesus Christ: to whom be glory for ever and ever! Amen!"

SERMON X.

THE WITNESS OF THE SPIRIT.

DISCOURSE 1.

The Spirit itself beareth witness with our spirit, that we are

the children of God." Rom. viii. 16.

1. Ilow many vaili men, not understanding what they spake, neither whereof they aflirined, hare wrested this Scripture to the great loss, if not the destruction, of their souls? How many have mistaken the voice of their own imagination for this witness of the Spirit of God, and thence idly presumed, they were the children of God, while they were doing the works of the Devil ? These are truly and properly Enthusiasts; and, indeed, in the worst sense of the word. But with what difficulty are they convinced thereof, especially, if they have drank deep into that spirit of crror! All endeavours to bring them to the knowledge of themsclves, they will then account fighting against God; and that vehemence and impetuosity of spirit, which they call “contending carnestly for the faith," sets them so far above all the usual methods of conviction, that we may well say, "With men it is impossible.”

2. Who can then be surprised, if many reasonable men, seeing the dreadful effects of this delusion, and labouring to keep at the utmost distance from it, should sometimes lean toward another extreme ? If they are not forward to beliere any

who speak of having this witness, concerning which others have so grievously erred ? If they are almost ready to set all down for Enthusiasts, who use the expressions which have been so terribly abused? Yea, if they should question, wliether the witness or testimony here spoken of, be the privilege of ordinary Christians, and not rather, one of those extraordinary gifts, which they suppose belonged only to the apostolic age.

3. But is there any necessity laid upon us, of running cither into one extreme or the other? Nay we not steer a middle Coun--, -- keep a sufficient distance from that spirit of error and enthusiasm, without denying the gift of God, and giving up the

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