Following up this thought, we may suppose the question to be whether a person is heir to a certain title, or has a claim to a particular estate. Two things must be made clear in order to prove the right. First, of what line or family must he be, to whom by law the title or estate belongs? Next, is the claimant that person?

We

So, likewise, in the case of God's children. must first inquire, what are the marks and tokens which are to be found on those whom he adopts. And then examine, whether those marks or tokens exist in ourselves.

Now the first mark of God's children is, that they have left the family to which by birth they belong, and sought for themselves admission into another. Naturally, we are not within the line to which the inheritance pertains. We are born such as we descend from Adam, and he fell from the state in which he was created. By nature, therefore, we spring from an attainted race: from a father who was disinherited. "In Adam all died." By one man's disobedience many were made sinners." The history which describes Adam as driven forth from the garden of Eden, describes, still more, the lot of his posterity: driven out from the favour of God, and deprived of the heavenly inheritance. In the line to which we belong by birth, nothing awaits us but "a fearful looking for of judgment.'

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We must show, therefore, our title through another line, the line by which the inheritance was not forfeited, but restored. We must prove our part among the family of Christ Jesus, who took our nature upon him for the express purpose, that he

might reverse the attainder under which man was lying, and re-establish him in that place from which Adam by transgression fell. God, as it were, says to us in the Gospel, Return to the Father and the home which you have left. To recall you, and to prepare the way for your return, I send my beloved Son. Hear him. Take his yoke upon you, and learn of him for as many as receive him, are again admitted into the family from which they have been estranged, and recover the privileges which they had lost. Partakers of this benefit by faith in him, they are once more entitled to call on God as their Father.

So that the proof, the first proof that we are within the line to which salvation comes, must be our faith: that faith of which our spirit, our minds, are conscious. Our spirit knows, cannot but know, what we really trust in witnesses to us that we have looked round for something out of ourselves to lay hold of, something beyond ourselves to depend on in the day of judgment: witnesses further, that having felt our need, and sought this ground of trust, we have found a rock to stand on, and have set our feet upon it: that we have committed our souls to him, "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."1

And to this testimony of our own spirit, the Spirit itself, the Spirit of God, commonly bears witness too. Bears witness by that peace of mind which it affords, and which nothing else can give: a peace which proves its heavenly origin, because it is highest when earthly sources of peace are lowest, because it re

1 1 Cor. i. 30.

This peace

mains when these are taken away. "shed abroad upon the heart," is the witness of the Spirit to that faith from which it is derived: the peace of the child, when, alarmed by danger, it takes refuge in a parent's arms: the peace of the mariner who has moored his vessel out of the reach of storms: that peace which the apostle desires, afterwards, for these Roman Christians, as their greatest blessing, praying that "the God of hope may fill them with all joy and peace in believing."2

This was the first thing to be witnessed, whether, as "heirs of God," we are in the right line: whether by faith in Jesus Christ we are brought within the reach of that inheritance which by his death he purchased for them that believe in his name.

And if this were all, we might here stop. If the heavenly kingdom, like many estates on earth, descended of course to the heir in the proper line, we need look no further and inquire no more. But it is not so with God's kingdom. The heir of eternal life must first be adopted into God's family through the covenant that is in Christ Jesus. And then he must be a child of God in character, or the covenant is made void, and he "falls from grace." It was here that the Jewish people were in error. They said, "We be Abraham's children." God's favour had been given to Abraham, and promised to his descendants; so they thought themselves secure of God's favour, as long as they belonged to the privileged line. But our Lord declared to them, "If ye were Abraham's

2 Ch. xv. 13.

3 Luke iii. 8; John viii. 33.

children, ye would do the works of Abraham." And so it is not enough that a man profess the faith of Christ, is admitted among his people by baptism, and by virtue of such profession is styled "a member of Christ, a child of God, an inheritor of the kingdom of heaven." Those must be children of God in conduct, as well as by enrolment, who are indeed heirs of God, joint heirs with Christ. St. Paul takes away all vain hope or groundless claim, when he adds to this glorious title: if so be that we suffer with him, that we may be also glorified together.

Here then, again, the Spirit itself must bear witness with our spirit: bear witness, in the language which the apostle had been before using, that we "walk not after the flesh, but after the Spirit:" that we "mortify the deeds of the body." Our spirit, our conscience must testify, that this is our fixed plan and purpose: that we set before ourselves a standard of living, by which the motions of sin which are in our members are restrained, and we desire to be "followers of God, as dear children." Our spirit cannot deceive us in this, if faithfully examined: it must be known to our own hearts, whether we are exercising ourselves to keep a conscience void of offence towards God, and towards all men."6

And whilst our minds give this assurance, the Spirit itself bears witness with our spirit. The Spirit gives us power to do, what our hearts resolve to do. Of ourselves we can do nothing. However our better judgment may show us what is right, "a law in our members" opposes "the law of our mind, so that we

4 John viii. 39.

5 Church Catechism.

6 Acts. xxiv. 16.

cannot do the things we would." When, then, a man finds an agency within him giving him strength which of himself he has not: when he is enabled to lay aside his old nature, and to lead a new life, following the commands of God: when, in opposition to the flesh, in contradiction to his natural wishes, he is able to pursue a course which is not natural: to be moderate, when otherwise he would be intemperate to be pure, when otherwise he would be licentious to be meek and gentle, when otherwise he would be violent and headstrong: to be mild and forgiving, when otherwise he would be malicious and revengeful: when he finds such signs that a divine power for good is overcoming his natural propensities to evil; then he has the Spirit itself bearing witness with his spirit that he is one of God's children. His own spirit tells him to do what he desires and determines: the Holy Ghost enables him to do what he resolves, and to effect what he desires: and thus supplies him with that testimony which is his highest consolation. "For as many as are led by the Spirit of God, they are the sons of God:" and, if sons, then heirs: heirs of God, and joint heirs with Christ: those for whom, from the foundation of the world, God has prepared a kingdom, that they may be where Christ their Saviour is, and may behold his glory: nay, not behold it only, but may also be glorified together. This is the assurance left for our encouragement, whilst here "we walk by faith, and not by sight:" "looking for, and hasting unto the coming of the day of God:" and " giving all diligence, that we may be found of him in peace, without spot, and blameless."

7 John xvii. 24.

8 2 Pet. iii. 12-14.