of which all the saints are admitted members; and points out the consequence of serving the Lord Jesus Christ. For the kingdom of God is not meat and drink, but righteousness, and peace, and joy, in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men*-he is of course truly pious.

IV. Joy in God, the Saviour of the soul, is an evidence of piety.

Joy is a high degree of gladness, and is naturally produced, in a mind of sensibility, by whatsoever happens in conformity to its inclination. Christian sensibility is duly affected with spiritual things; for the affections are set upon them. The spiritually minded man is of course disposed to set a high value upon all the blessings which the covenant of grace reveals; and as the Spirit of Christ takes the things of Christ and shows them unto us, we cannot fail to have complacency in them. The new nature is adapted to heavenly things, as the eye to the light of the morning, and it must be joyfully affected by the discoveries obtained through the grace of God. How excellent is thy loving kindness, O God! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thine house: and thou shalt make them drink of the river of thy pleasures.t

By natural constitution we are fitted for taking delight in the beauties and enjoyments of the world. It is an evidence of the goodness of the Creator that so many avenues are opened to the temple of felicity. He is himself, nevertheless, he must be himself, the great and the principal object of delight to every good mind. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.‡

Unregenerate men, in the society of their pious neighbours, whom they esteem on some account or other, may from sympathy, rejoice, as well as weep. Deluded men have joy in

* Rom. xiv. 17-18. † Psalm xxxviii. 7-8. + Psalm lxxxiii. 25. "There is a suitableness to our natural constitution, in the proper actings of natural life for its own preservation: there is so also in our spiritual coustitution. The graces in their due exercise compose and refresh the mind: thence a blessed satisfaction and complacency befalls the soul. Now, God is the fountain and centre of all spiritual refreshments; and in access to him, there is a refreshing taste of them communicated to the soul."-Owen.

"Spiritual good is of a satisfying nature; and for that very reason, the soul that tastes and knows its nature, will thirst after it, and a fulness of it, that it may be satisfied."-Edwards.

their own fancied attainments; in imaginary views of the divine character; in their expectations of future good, however groundless their hopes: and they, thus, sit down contented. But good men rejoice in the Lord always; and the greater their joy, the more they press forward to perfection. They joy in God through our Lord Jesus Christ, by whom also we have received the atonement. Intimate communion with the Father and the Son, Jesus Christ; a peace of conscience, through the application of the blood of sprinkling; the substantial glories of the land of promise, unfolded by an almighty Spirit, are the exciting causes to the joy of believers. In the preaching of the word of God; in the sacraments of the church; in the conversation of the saints; in their own meditations and prayers, they find occasions for high satisfaction in him who is precious to their souls, who is altogether lovely, the chief among ten thousand. The experience of this sanctified joy is ample means of the assurance of salvation. It is, also, easy to ascertain whether you have this witness.

You know whether you have any joy in or about religion; and you can speedily determine, whether it proceed from religious principles or not. Does a view of the covenant of grace, as revealed in the scriptures, induce you to say, "this is all my salvation, and all my desire?" Do you experience inward delight in the contemplation of him who is glorious in holiness? Do your hearts welcome the distinguishing excellencies of evangelical religion as congenial to your disposition? Does the Lord Jesus appear in your estimation altogether lovely? Are your spirits exhilarated by the streams of the city of God, by the hope of eternal life in the perfection of holiness, in the celestial paradise? then have you the fellowship of the Spirit, and are qualified to say of the Son of man, I sat down under his shadow with great delight, and his fruit was sweet to my taste. This is joy in the Holy Ghost. It is a certain sign that you are truly religious. Your faith stands not in the wisdom of man, but in the power of God for you, this is the power and demonstration of the Holy Ghost, that although we see him not, yet believing in him, we should rejoice with joy unspeakable and full of glory.

I do not pursue this subject further. In another discourse, I shall exhibit more at large the consolations of the grace of God; but shall now bring this discussion to an end.

CONCLUSION.

It must have been observed, by all my nearers, that while describing the means of assurance, I took for granted that there is a work of the Spirit perfectly peculiar to redeemed men: and that this work is in fact that testimony of the Spirit, whereby he beareth witness with our own spirits that we are the sons of God. You will allow me now to explain both these principles.

1. There is, in the communication of grace to fallen sinners, a special work of the Spirit of God, distinct from his agency in the creation and sustentation of the universe.

The scriptures assure us that this is the fact, by describing Christians as having the Spirit; and representing others as not having the Spirit. There must, therefore, be a peculiar sense, in which the omnipresent Spirit of God influences the saints. "What, know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God ?"* "But, beloved, remember ye the words that were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers, who should walk after their own ungodly lusts-sensual, having not the Spirit."† It is sufficient for my purpose to ascertain the fact, although I should be unable to explain it and it is enough for you to know the fact, whether or not you fully understand the grounds of the distinction. "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God DWELL in you. Now if any man HAVE NOT the Spirit of Christ, he is none of his." He who knoweth all things, understands the difference between the common operations, and the sanctifying influences of the Spirit: He maketh us to know that it exists.

I do not say, brethren, that there is any difference as to the ultimate source of power; for there is no power but of God; and it is the same Spirit that reneweth the face of the earth in the spring, and giveth to redeemed men the saving change, denominated emphatically the renewing of the Holy Ghost. It is he, who commanded the light to shine out of darkness, that hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. not affirm, that this difference consists in the degree of energy,

I do employed by the omnipotent God, in producing the several effects. It is not for creatures to measure the extent of power put forth by the Almighty. We know that he is incapable of any expenditure of strength. He spoke, and it was done: he commanded, and it stood fast. And who will pretend to determine, whether more of power was employed by the Spirit of God when "he moved upon the face of the waters, when the earth was without form, and void," or when he "beareth witness with our spirits that we are the sons of God?" I do not intend to convey the idea, that this difference depends on the diversities of effects produced according to the nature and character of the subject on which it operates. An indefinite variety of effects is apparent in the fields and the forests of the vegetable kingdom; among the ranks of animated beings, rational and irrational; and even in the church itself, there are DIVERSITIES OF GIFTS, but the same Spirit: and there are DIVERSITIES OF OPERATIONS, but it is the same God which worketh all in all.*

Thus far, however, the scriptures clearly point out a difference between the common and saving operations of the Spirit -They belong to entirely distinct economies, or establishments. The common belong to the establishment of nature; the special, or saving, to the economy of the covenant of grace.

The system of grace was devised, in the counsel of peace, before the world began. God foreknowing the fall of man, as a particular member of the system of creation, WILLED THE RECOVERY OF SOME OF THE HUMAN RACE. In order to effect this, the Father represents and sustains the entire divine authority and glory: the Son effectually redeems the elect seed given to him; and the Spirit quickens and prepares each of them for eternal glory. Such is the economy of the covenant of grace. You see how plain, how intelligible. This is a distinct system: and to this must be referred the distinction between the special agency of the Spirit, and his common gifts. According to this gracious establishment, to promote the glory of the Trinity by the salvation of elect sinners, the Spirit acts a special and appointed part. He is sent by the Father and by Christ upon a distinct business: He comes, as the Comforter, to a chosen people: He works in them to will and to do of his good pleasure-He works spiritual life and all its holy exercises. It does appear to me, brethren, that this distinction is very easily perceived, if not completely understood, in all its parts. If there is a differ

ence between the works of nature and the works of grace; if there is a difference between depravity and holiness; if there is any thing more in true religion, than policy, and fashion, and party, then, surely, there is a difference between the system of nature and the economy of redemption; and there is of course a very obvious distinction between the common operations of the Spirit, and his work, as the Holy Ghost, communicating holiness according to the specifications of the covenant of grace, to elect and ransomed sinners. If this distinction were generally admitted, and carried out in all its applications to the several doctrines of religion, there would be little dispute among intelligent and pious men relative to evangelical principles: and yet if there be, indeed, no foundation for making the distinction, it is in vain to speak of conversion, of the new birth, of a state of grace, or of assurance of grace and salvation.

2. It is this special work of the Holy Ghost on the soul, that gives evidence of our personal safety.

Knowing, brethren, that the operations of the Spirit of grace are confined completely within the bounds of the system of salvation, every such operation is evidence that the subject is included in the everlasting covenant. The work of the Spirit is the testimony which he gives, assuring believers of their adoption and consequent safety.

It has been falsely supposed by many, that some new inward revelation, or extraordinary suggestion, that such a one is pious, and shall be saved, constitutes the witnessing ascribed to the Holy Ghost. Such an idea is not only delusory, but very degrading to the Spirit's actual testimony; for it really contains nothing of the nature of holiness. The mere indication, by word or writing, or extraordinary means of any kind, of a historical fact to any one, is not at all essentially connected with true piety. There are, however, no new revelations promised: and there are, of course, none to be expected by the Christian. His bible is sufficient to him as a rule and a light. Satan, moreover, can readily suggest delusory ideas; and those who trust in extraordinary suggestions respecting their personal piety, are generally subject to his temptations. It should not be forgotten, that weak minds, agitated highly by any important concern, are easily affected by the imagination. It is not wise, then, to trust to those notions which may have been occasioned by nervous affections, as if they could certify the salvation of the soul.

I repeat it, Christians, the work of the Spirit bears witness.