II. 1. How this Joint Testimony of God's Spirit and our spirit, may be clearly and solidly distinguished from the presumption of a natural mind, and from the delusion of the Devil, is the next thing to be considered. And it highly imports all who desire the salvation of God, to consider it with the deepest attention, as they would not deceive their own souls. An error in this is generally observed to have the most fatal consequences; the rather, because he that errs, seldom discovers his mistake, till it is too late to remedy it.

2. And first, how is this testimony to be distinguished from the presumption of a natural mind? It is certain, one who was never convinced of sin, is always ready to flatter himself, and to think of himself, especially in spiritual things, more highly than he ought to think. And hence, it is in no wise strange, if one, who is vainly puffed up by his fleshly mind, when he hears of this privilege of true Christians, among whom he undoubtedly ranks himself, should soon work himself up into a persuasion that he is already possessed thereof. Such instances now abound in the world, and have abounded in all ages. How then may the real testimony of the Spirit with our spirit, be distinguished from this damning presump

tion ?

3. I answer, the Holy Scriptures abound with marks, whereby the one may be distinguished from the other. They describe, in the plainest manner, the circumstances which go before, which accompany, and which follow, the true, genuine testimony of the Spirit of God with the spirit of a believer. Whoever carefully weighs and attends to these will not need to put darkness for light. He will perceive so wide a difference, with respect to all these, between the real and the pretended witness of the Spirit, that there will be no danger, I might say, no possibility, of confounding the one with the other.

4. By these, one who vainly presumes on the gift of God might surely know, if he really desired it, that he hath been hitherto "given up to a strong delusion," and suffered to believe a lie. For the Scriptures lay down those clear, obvious marks, as preceding, accompanying, and following that gift, which a little reflection would convince him, beyond all doubt, were never found in his soul. For instance, the Scripture describes Repentance, or Conviction of sin, as constantly going before this witness of pardon. So, "Repent: for the kingdom of heaven is at hand." (Matt. iii. 2.) "Repent ye, and believe

the Gospel." (Mark i. 15.) "Repent, and be baptized every one of you, for the remission of sins." (Acts ii. 38.) "Repent ye therefore and be converted, that your sins may be blotted out." (Acts iii. 19.) In conformity whereto, our Church also continually places Repentance before Pardon, or the witness of it. "He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel." "Almighty God-hath promised forgiveness of sins to all them, who, with hearty repentance and true faith, turn unto him." But he is a stranger even to this repentance: he hath never known a broken and a contrite heart: "the remembrance of his sins" was never "grievous unto him," nor "the burden of them intolerable." In repeating those words, he never meant what he said; he merely paid a compliment to God. And were it only from the want of this previous work of God, he hath too great reason to believe, that he hath grasped a mere shadow, and never yet known the real privilege of the sons of God.

5. Again, the Scriptures describe the being born of God, which must precede the witness that we are his children, as a vast and mighty change; a change" from darkness to light," as well as "from the power of Satan unto God;" as a "passing from death unto life," a resurrection from the dead. Thus the Apostle to the Ephesians; " You hath he quickened who were dead in trespasses and sins." (ii. 1.) And again, "When we were dead in sins, he hath quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (ver. 5, 6.) But what knoweth he, concerning whom we now speak, of any such change as this? He is altogether unacquainted with this whole matter. This is a language which he does not understand. He tells you, "He always was a Christian. He knows no time when he had need of such a change." By this also, if he give himself leave to think, may he know, that he is not born of the Spirit; that he has never yet known God; but has mistaken the voice of nature for the voice of God.

6. But waiving the consideration of whatever he has or has not experienced in time past; by the present marks may we easily distinguish a child of God from a presumptuous selfdeceiver. The Scriptures describe that joy in the Lord which accompanies the witness of his Spirit, as a humble joy, a joy that abases to the dust; that makes a pardoned sinner cry out, "I am vile! What am I, or my father's house? Now mine VOL. I. No. 3.

I

+ye seeth thee, I abhor myself in dust and ashes!" And wherever lowliness is, there is meekness, patience, gentleness, longsuffering. There is a soft, yielding spirit; a mildness and sweetness, a tenderness of soul, which words cannot express. But do these fruits attend that supposed testimony of the Spirit, in a presumptuous man? Just the reverse. The more confident he is of the favour of God, the more is he lifted up; the more does he exalt himself; the more haughty and assuming is his whole behaviour. The stronger witness he imagines himself to have, the more overbearing is he to all around him; the more incapable of receiving any reproof; the more impatient of contradiction. Instead of being more meek, and gentle, and teachable, more "swift to hear, and slow to speak," he is more slow to hear, and swift to speak; more unready to learn of any one; more fiery and vehement in his temper, and cager in his conversation. Yea, perhaps, there will sometimes appear a kind of fierceness in his air, his manner of speaking, his whole deportment, as if he were just going to take the matter out of God's hands, and himself to "devour the adversaries."

7. Once more: The Scriptures teach, "This is the love of God," the sure mark thereof, "that we keep his commandments." (1 John v. 3.) And our Lord himself saith, "He that keepeth my commandments, he it is that loveth me." (John xiv. 21.) Love rejoices to obey; to do, in every point, whatever is acceptable to the Beloved. A true lover of God hastens to do his will on earth as it is done in heaven. But is this the character of the presumptuous pretender to the love of God? Nay, but his love gives him à liberty to disobey, to break, not keep, the commandments of God. Perhaps, when he was in fear of the wrath of God, he did labour to do his will. But now, looking on himself as "not under the law," he thinks he is no longer obliged to observe it. He is therefore less zealous of good works; less careful to abstain from evil; less watchful over his own heart; less jealous over his tongue. He is less earnest to deny himself, and to take up his cross daily. In a word, the whole form of his life is changed, since he has fancied himself to be at liberty. He is no longer exercising himself unto godliness;" "wrestling not only with flesh and blood, but with principalities and powers," enduring hardships, “agonizing to enter in at the strait gate. No; he has found an easier way to heaven; a broad, smooth, flowery path; in which he can say to his soul, Soul, take thy ease; eat, drink, and be

merry." It follows with undeniable evidence, that he has not the true testimony of his own spirit. He cannot be conscious of having those marks which he hath not; that lowliness, meekness, and obedience: nor yet can the Spirit of the God of Truth bear witness to a lie; or testify that he is a child of God, when he is manifestly a child of the Devil.

8. Discover thyself, thou poor self-deceiver !-thou who art confident of being a child of God; thou who sayest, "I have the witness in myself," and therefore defiest all thy enemies. Thou art weighed in the balance and found wanting; even in the balance of the sanctuary. The word of the Lord hath tried thy soul, and proved thee to be reprobate silver. Thou art not lowly of heart; therefore thou hast not received the Spirit of Jesus unto this day. Thou art not gentle and meek; therefore thy joy is nothing worth it is not joy in the Lord. Thou dost not keep his commandments; therefore thou lovest him not, neither art thou partaker of the Holy Ghost. It is consequently as certain and as evident, as the Oracles of God can make it, his Spirit doth not bear witness with thy spirit that thou art a child of God. O cry unto him that the scales may fall off thine eyes; that thou mayest know thyself as thou art known; that thou mayest receive the sentence of death in thyself, till thou hear the voice that raises the dead, saying, "Be of good cheer: thy sins are forgiven; thy faith hath made thee whole."

9. "But how may one who has the real witness in himself distinguish it from presumption?" How, I pray, do you distinguish day from night? How do you distinguish light from darkness; or the light of a star, or a glimmering taper, from the light of the noon-day sun? Is there not an inherent, obvious, essential difference between the one and the other? And do you not immediately and directly perceive that difference, provided your senses are rightly disposed? In like manner, there is an inherent, essential difference between spiritual light and spiritual darkness; and between the light wherewith the Sun of Righteousness shines upon our heart, and that glimmering light which arises only from "sparks of our own kindling : and this difference also is immediately and directly perceived, if our spiritual senses are rightly disposed.

10. To require a more minute and philosophical account of the manner whereby we distinguish these, and of the Criteria, or intrinsic marks, whereby we know the voice of God, is to make a demand which can never be answered; no, not by one

who has the deepest knowledge of God. Suppose when Paul answered before Agrippa, the wise Roman had said, “Thou talkest of hearing the voice of the Son of God. How dost thou know it was his voice? By what Criteria, what intrinsic marks, dost thou know the voice of God? Explain to me, the manner of distinguishing this from a human or angelic voice?" Can you believe, the Apostle himself would have once attempted to answer so idle a demand? And yet, doubtless, the moment he heard that voice, he knew it was the voice of God. But how he knew this, who is able to explain? Perhaps neither man nor angel.

11. To come yet closer: Suppose God were now to speak to any soul, "Thy sins are forgiven thee," he must be willing that soul should know his voice; otherwise he would speak in vain. And he is able to effect this; for, whenever he wills, to do is present with him. And he does effect it: that soul is absolutely assured, "this voice is the voice of God." But yet he who hath that witness in himself, cannot explain it to one who hath it not: nor indeed is it to be expected that he should. Were there any natural medium to prove, or natural method to explain, the things of God to unexperienced men, then the natural man might discern and know the things of the Spirit of God. But this is utterly contrary to the assertion of the Apostle, that he cannot know them, because they are spiritually discerned;" even by spiritual senses, which the natural man hath not.

12. "But how shall I know that my spiritual senses are rightly disposed?" This also is a question of vast importance ; for if a man mistake in this, he may run on in endless error and delusion. "And how am I assured that this is not my case; and that I do not mistake the voice of the Spirit?" Even by the testimony of your own spirit; by "the answer of a good conscience toward God." By the fruits which he hath wrought in your spirit, you shall know the testimony of the Spirit of God. Hereby you shall know, that you are in no delusion, that you have not deceived your own soul. The immediate fruits of the Spirit, ruling in the heart, are "love, joy, peace, bowels of mercies, humbleness of mind, meekness, gentleness, longsuffering." And the outward fruits are, the doing good to all men; the doing no evil to any; and the walking in the light, a zealous, uniform obedience to all the commandments of God.