Before, however, I enter upon the verses which D. R. proposes to discuss, I must be pardoned if I previously refer to his opinion concerning the witness of the Spirit. I had not, in the first instance, intended to notice it, though I cannot coincide with his view; but conceiving that silence might be construed into concurrence, I shall endeavour, as briefly as possible, to state the reasons of my dissent.

1. I differ, first, because though the sense which D. R. puts upon this passage may be made to quadrate with the single text which he brings forward, it is at the expense of rejecting a host of other texts which are directly parallel, and which appear to me, when duly considered, to form a more natural solution. Why may not another person bring forward some other solitary text and propose it to the exclusion of the many? as for instance, Heb. xi. 4; and assert, that the witness or testimony in this case was, in all probability, by a voice, and therefore that "the witness of the spirit" means a voice audibly whispering or speaking to the soul: which opinion, indeed, some have (and I think erroneously) maintained.

2. A second objection I have to the exposition of D. R. is, that it requires us to make a compass, and arrive by a circuitous route at the meaning, when we might, by adopting a contrary view, take a short and direct cut. Far-fetched expositions should never be resorted to, unless there is a difficulty in rendering any explanation. It tends to destroy that definite meaning which it is so desirable to attach to words, and to render them uncertain and sus"ceptible of any interpretation whatI grant with D. R. most decidedly, that one witness of the Spirit is the Word of God; and

ever.

that no testimony, conviction, or impression can be correct which is at variance with that Word. But surely there are other modes in which the Spirit witnesseth; viz. by miracles, as in Acts, xiv. 3; by the spirit of prophecy, as in Acts, xx. 23; Rev. xix. 10; and by an inward conviction or testimony with our own spirit or conscience, as in Rom. ix. 1; and 1 John, iii. 24; iv. 13; v. 10: in the former of which passages, the word translated bearing witness" is the same as in the passage in question; and certainly it cannot in this instance be said, that the Holy Ghost means the written word, which bore witness, together with the apostle's conscience, that his sorrow was continual.

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3. In the third place I differ, because the mode of interpretation proposed by D. R. appears to me to destroy the harmony and connexion of the chapter. The apostle declares, that they only are saved from condemnation by Christ who are led by "the Spirit," 1—8; that this is the Spirit of Christ he alludes to, is evident from the 9th verse; that the same Spirit dwelleth in us, and will quicken our mortal bodies in the day of the resurrection, is declared in the 11th verse; that it is a Spirit of adoption, and an inward witness of our union with God, is set forth in the 15th and 16th verses; that it is an earnest of our redemption is implied in the 23d verse; and that this Spirit likewise helpeth our infirmities and maketh intercession for us, is expressly stated in the 26th and 27th verses. Allowing, therefore, that St. Paul is enlarging upon the influences, consolations, and aids of the Spirit, the chain of connexion appears consistent throughout; but adopt the idea of D. R. for the 15th verse, and you snap this chain in the middle: for it will not, I apprehend, be denied, that the imme

diate agency of the Spirit is intended in all other places *.

Lastly, I differ from D. R. be cause his view of the subject is calculated (though I am persuaded not designed) to lower the doctrine of the Spirit's agency,-a doctrine which some, who think very differently from your correspondent in the main, would gladly see in any degree frittered or explained away. I cannot but remember that, in the history of the church, whilst some divines have been employed in inquiring, how much power is to be attributed to the written Word, where its influence as the instrument terminates, and that of the Holy Ghost as the immediate agent begins, others have taken occasion, from their discussions, to deny that operation altogether, and to reduce the work of the Spirit in the heart to the ordinary effects produced by paper and ink. I anticipate the cordial acquiescence of your correspondent when I state, that although we have the written Word as a lamp to our feet," we need the Spirit of Christ to demonstrate that Word to our souls-to take of the things of Christ and show them unto us †. And what is this, but the shining of the Spirit into the soul?

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Yet even this is a view of the Spirit's witness subordinate to that which I am led to believe the passage in question justifies me in adopting. The one shows, that when, through the influence of the Spirit, we receive the testimony of Christ, we set to our seals that God is true: the other shows that, having believed, Jehovah sets

I would, also, observe here of two eminent critics, though of different sentiments in religion, viz. Dr. Guyse and Gilbert Wakefield, that the former proposes to render Αυτο το Πνευμα in this verse, "the spirit himself; and the other, "this very Spirit," as more congenial with the context.

+ 1 Cor. ii. 4. John, xvi. 13-15,
John, iii. 33.

a

upon us HIS seal, and stamps us for his own. And this consists, I apprehend, in a special operation or impression (for the metaphor of sealing encourages me to persist in the use of the term) of the indwelling Spirit upon the soul of the believer, which assures him of his pardon and acceptance with God, and enables him to feel his interest in, and to appropriate, the promises of the Gospel. It is accompanied with a delightful sense of union and communion with God and with Christ; a rapturous view of the divine attributes; " peace which passeth understanding;" "a hope full of immortality;"" a joy unspeakable;" a love, which, being shed abroad in the heart, enlarges it with bowels of mercies and kindness towards our fellow-creatures. This is that revealing of the Saviour to the soul, as he does not reveal himself to the world §; this is the entering in within the veil, and taking a realizing view of the glory to come II. The man who has received this witness may lose his divine consolations for a time; but, in the midst of his conflicts or temptations, this is the experience to which he reverts; this is "the year of the right hand of the Most High" which he remembers ¶; this is the seal on which he looks, and still considers it the earnest and pledge that his religion was real and his hopes built upon a sure foundation. And moreover it was given to him, according to the testimony of Scripture, for the express purpose, that he might have some foretaste or earnest beforehand of the glory to come, in order to support and encourage him **

on this subject, I would add, that I am aware how liable the doctrine is to be abused, and what gross and carnal sensations the ignorant and fanatic are prone to substitute in place of those of which they have no conception; but there is no doctrine, not even the most fundamental, which men of perverse minds of one party or other do not wrest: and Satan, therefore, gains a double advantage, if, in addition to the strong delusion with which he binds the victims of such enthusiasm, we should be led into an opposite extreme, and through fear of the scandal of being identified with them, treat any plainly revealed doctrine as dangerous, or be accessory to explaining it away.

With regard to one numerous class of dissenters, the Methodists, I have no doubt but many of them have been blessed with the witness of the Spirit in its best sense; but the error of the great majority of their preachers and members, appears to me to consist in urging the necessity of this witness, or assurance, as a test of regeneration and faith-as the incipient principle from which the latter are to fow-and that we cannot be believers or children of God without it; whereas the reverse of this is the order of Scripture; for it describes it as a privilege or earnest conferred upon us because we have believed, or been made children, or adopted *. They are likewise wont to dwell on it in vague terms, without insisting at the same time on the dispositions, affections, and fruits of the Spirit; or showing that the Spirit commonly witnesseth in and by the word of God, and, at all events, must be consistent with it. The consequence is, that the ignorant are left entirely to the di

Consider the connection of the word also in 2 Cor. i. 21 and 22, and v. 5; and see also Gal. iv. 7. and Ephes. i. 13.

rection of a vain imagination, or the impulse of a deceitful heart, and fancy the first novel sensation they experience must necessarily be this witness. But though it is not properly the basis of our faith, nor the test of our regeneration, it may be considered a test of our close walk with God. There is, perhaps, a peculiar infirmity in some, and a want of proper teaching in others, which prevents their enjoying this blessed consolation, although they evidence their adoption to the eyes of the church, by their godly walk and conversation; but, generally speaking, this experience depends upon our devotedness to God and our respect to his commandments † ; and the absence of it, therefore, arises from a want of that unreserved and entire surrender of the heart to him which he requires. In this point of view, I consider the doctrine as important.

ABDIEL.

Another correspondent remarks: Of this passage, D.R. has given us an entirely new interpretation; but, to my mind at least, it is far from being satisfactory. The originalGreek runs thus: Αυτο το πνευμα συμμαρτυρεί τω πνευματι ἡμων ότι εσμεν τεκνα Θεου. Rom. viii. 16.

In some editions of the Greek Testament, the first evμ is improperly printed with an uncial letter at the beginning of the word. I say improperly, because I hope to show, in the course of this paper, that the third person in the holy Trinity is not denoted by it, any more than by τῳ πνευματι ἡμων in the latter part of the verse. I would apply the same remark to verse 15; where it is evident, that St. Paul intended to contrast πνευμα δουλειας. with a vas, the feelings and disposition of a slave, who, in performing the task assigned him,

John, xiv. 15, 16, 21, 23.; Rom. xii. 1, 2.; 1 John, iii. 21, 22.