eftablishing experience, which is a pledge and foretaste of the heav enly inheritance, into the full enjoyment of which Chrift will, hereafter bring his believing people.

perform, in him by whom it is given.

If a man contract with his neighbor, for certain property; and to confirm and fecure the bargain, pay him, in hand, a certain fum of

excite their reverential regard for his name; and humility and felf-abasement with refpect to themselves. When Elijah had an extraordinary view of God's majefty and glory, fo deep was his It is eafy to conceive, that the reverence, that he wrapped his word earnest, ufed as an adjective, face in his mantle before he con- denoting the engagedness of the verfed with him. When Job had mind, or ardor of the affections, a very clear view of the Divine differs in meaning from the character, he faid, "Behold, I term earnest, used as a noun, imam vile I abhor myfelf, and porting a part of the price, or fum repent." When Daniel, a man promised. But yet, giving an greatly beloved of God, had a earnest may and should denote enwonderful vifion of the manifefta-gagedness of mind, and fincerity to tion of God's glory, as difplayed in the angel of his prefence, "his comelinefs was turned into cor ruption." His own nature and character, when viewed in the light of that vifion, appeared very defiled and vile. The difcovery and impreffion were fo affecting, that his bodily ftrength was much weakened. Similar accounts are recorded of other eminent faints. Having given fome brief defcription of the fpecial fealings and manifeftations of the Holy Spirit; I may now observe, that tho' there be times when believers are favoredwith special or extraordinary feal-nefts of the immortal felicity, ings in their hearts; yet every impreffive operation of the holy Spirit, which produces in them true evangelical knowledge, love, hope and joy, and hatred to all finful tho'ts and defires, may properly be termed its fealing; provided that the effect or experience of the operation be fo clearly difcerned, as to affure them of their love and union to Chrift.

The earnest of the believer's inheritance, of which the apoftle fpeaks, I confider as another phrafe, which implies the fame thing, as the fealing of the Spirit. The word arrabon which is rendered the earnest, feems to be applied, to illuftrate that delightful and

money, the part which he pays is called the earneft. And it is a pledge and fecurity that the whole fhall be paid. In allufion to this practice, the fpiritual knowledge, love and joy which true believers experience in this life, and more efpecially, unusual and extraordinary measures of thefe graces, are termed the ear

which Chrift, in his word, hath promised that they fhall hereafter inherit.

The giving an earnest differs from fealing, as they respect civil and commercial affairs. But they both are defigned to establish and fecure contracts. And they may, therefore, with propriety be both alluded to, with a view to explain and illuftrate the fame fcriptural doctrine. For the infpired writers fometimes apply different metaphors, figurative expreffions and comparisons, to explain and illuftrate a doctrine, which could not, otherwife, be fo fully explained and illuftrated. Thus, the renewing and fanctifying influences

Therefore, fince the happiness in Chrift, we must truly repent, and receive the glorious Redeemer, as our Prophet, Priest and King, relying upon him alone for falvation.

of heaven, confists in the knowledge and love of God, and in rejoicing in the perfection of his name and government, we may confider the holy love, joy and peace which believers experience in this world, as the delightful, establishing and fealing earnest of their future and "eternal inheritance.

From the nature and defign of the inward fealing, or the earnest of the Spirit, we may infer the neceffity and importance of faith in Chrift. None but true believers experience the love of God fhed abroad in the heart by the Holy Ghoft. And, therefore, unbelievers, as fuch, cannot be affured of eternal falvation. Their hopes of future glory are delufive and vain.

We may reasonably and fcripturally conclude, that fome real Christians experience a greater measure of the inward fealing of the fpirit, than others. God qualifies his people according to their different employments, which he affigns, and their trials, through which he calls them to pass. But, if any who bear the Chriftian name, have no experience of this delightful and affuring fealing, it concerns them to examine themfelves, and enquire whether they have that evangelical faith which is effential to falvation, and without which no one can be fealed to the day of complete redemption. The Apostle faith of the believing Ephefians, After that ye believed ye were fealed with that Holy Spirit of promife.". To feal before believing, would be like fetting a feal to a mere blank. We muft first be convinced of our fin and guilt, and of our unworthinefs to receive forgiveness of God; our hearts must be broken for fin. Having apprehenfion of his mercy

When we are thus divefted of all our felf-dependence, and have our truft alone in God, we are his believing people; whom he graciously owns, feals and fets

apart for himself; that we may walk in newness of life, live to his glory, and fhew forth his praife, who hath called us out of darknefs, and a ftate of total depravity, into the light and liberty of the gofpel. For," God dwelleth with him who is of a contrite and humble fpirit to revive the Spirit of the humble, and to revive the heart of the contrite

ones.

Some are of opinion, that none experience the fealing affurance of the Spirit in this life. Others think it is very uncommon that any, even of those who are real Chriftians, are affured of eternal falvation. But they seem to err, not knowing the fcriptures, nor the power of God. For, Chrift manifefts himself to his regenerate people, as he does not to the unbelieving world. He fays, "If a man love me, he will keep my words: And my father will love him; and we will come unto him and make our abode with him." The paffage feems to imply, that they will come unto the believer's foul by the approving, comforting and affuring influences of the Spirit. it. The expreffion is indefinite : It is not limited to any particular person, or time. "If a man love me," &c. True religion is the fame now, as in the firft ages of Chriftianity.

The fealing of the Spirit is "the earnest of our inheritance, until the redemption of the purchased poffeffion." The purchafed pof

feffion is the church, which Chrift hath purchased by his fufferings. And the fealing, or earnest of the Spirit seems to be a favor given to each member, and to all believers, in fucceffion, age after age, until they be completely redeemed and prefented faultless before the prefence of his glory. It is a favor which Chrift promifed his people (John xiv. 21.) Therefore, they are faid to be fealed with that Holy Spirit of promife.

fouls; were they to experience that true liberty and fweet enjoyment, which are peculiar to the faints, they would change their fentiment, and without a double heart, plainly speak, as do the feriptures: "Whofoever believeth that Jefus is the Chrift, is born of God. And whatsoever is born of God overcometh the world. And this is the victory that overcometh the world, even our faith ;” which was given in our regeneration; they would cease to speak against the moft effential truths of the gofpel. For, when the heart of the rafh understands and receives the truth as it is in Jefus, then that which they had not known they confider, and admire.

Some are of opinion that none, in this life, experience that effectual operation of the Spirit and change of heart, in which the new birth, or regeneration confifts. To be raised from the dead at the general refurrection, when "this mortal fhall put on immortality," (which is commonly called glorification,) they confider as the new birth, which is fo much spoken of in the New Testament, and which Chrift taught to Nicodemus. The term new birth, they think, implies too great a change for any to experience in this life. But, the cafe feems to be, it implies more than they have experienced. They are, therefore, unwilling to affent to the truth of the doctrine: And, confequently, they appear to be equally ignorant of the nature and mystery of faith. For, faith is produced in the heart in its regeneration. They faintly allow that we must be reformed, to be duly qualified for heaven. But, their idea of reformation feems to extend no further than their fancying themselves into an apprehenfion, that Christ died for them, and for all mankind, and in partially breaking off from finful, or inconvenient practices, which ftand in the way of their pursuit of felf gratification. But, were wisdom to enter into their hearts and From the nature and design of knowledge to be pleasant to their the inward fealing or the earnest

How delufive and vain is their idea who live impenitent and unrenewed while in this world, and expect to experience regeneration at the general refurre&ion! For, the fcriptures fay, that “those who do evil, and believe not in Chrift, fhall die in their fins, and at the refurrection, arife to damnation." They never live to the glory of God; their works are all evil; their perfons are under the curfe of his law. Therefore, if they die in unbelief, they muft, at the refurrection, awake to their furprife, retaining that nature and difpofition by which the wicked are like the troubled fea, when it cannot rest. When thus it fhall be, how applicable to them will be the appellation which God, by the mouth of Jeremiah, gave to Pafhur. "The Lord hath not called thy name Pafhur, but Magormiffabib :" i. e. a terror to thyfelf: or, as it is rendered in the margin of fome bibles, fear round about.

of the Spirit, we may also infer the happiness of true believers. As in a legal written covenant or obligation, the fealing inftrument leaves its image upon the wafer, or other quality impressed; fo God inftamps his image upon their hearts whom he seals. "The new man, after God, is created in righteoufnefs and true holinefs." And true believers, with open face, beholding as in a glafs the glory of the Lord, are changed into the fame image, from glory to glory, even as by the Spirit of the Lord. And in this image confifts the happiness of What the children of God. he loves and approves, they, in meafure, love and approve. The glory of the Lord fhall endure forever: The Lord fhall rejoice in his works. And they, being conformed to him, will approve of and rejoice in the perfection of his name, and the eternal duration of his glory, and love him for all his works and difpenfations. In this world they have tribulation, and may pafs through many fcenes of preffing affliction; and though, fometimes, through the power of indwelling fin, the evidences of their falvation may be interrupted or obfcured; yet, at other times, they have peace Chrift, and are of good cheer, confidering he hath overcome the world. In the prelibations and earnets of the Spirit, they have inefable joy. But, what is a drop of water, in comparifon with a In the never-failing fountain ? prefence of God is fulness of joy, at his right hand are pleafures

forevermore.

He freely feeds them now,
With tokens of his love;
But richer paftures he prepares,
And fweeter ftreams above.
Unnumber'd years of blifs
He to his fheep will give;

in

And while his throne unshaken stands,
Shall all his chofen live."

Christians having tasted that the Lord is good, and experienced the sweetness of the inward fealing of the Spirit, they may, at times, feel conftrained to speak of the glory of God's kingdom, and talk of his power, in the hear ing of the careless and profane, with a view to excite their attention to the importance and pleafure of true religion. But their experience being hidden from and unknown to the unfanctified heart, they will be much exposed to be cenfured and rejected, as imaginary perfons, and vain pretenders. They will, therefore, generally be more free and delighted in the company and converfation of those whom they confider as the chil dren of God. For, thofe, to whom he hath given a new heart and a pure language, can ferve him, with one confent, heart of the convinced finner ; and knoweth its own bitterness a ftranger to experimental religion doth not intermeddle with the joy of true believers. The unbelieving world knoweth them not; because it knows not Chrift.

are

The

The imperfections of Chriftians e fo many and great, that they fometimes doubt of the fincerity of each other's profeffion. But, heaven is a place of clearer dif cernment, and of complete felicity. Ere they arrive to heaven, the feal is in their hearts; but there it will be vifible in their glorified bodies. The fociety into which they will be admitted and the rad iant glory, with which they will be furrounded, will evince to the view of all beholders, that they are the redeemed of the Lord. "His fervants fhall ferve him. They fhall fee his face; and his