troduces them to the chambers and embraces of the King, or even to the banqueting-house, where the banner over them is love; and soothes them with sweet celestial delights, such as earthly minds neither relish nor receive, and which are elegantly represented as hidden manna, for this among other reasons, that no man knows them but he by whom they are tasted.60

XL. Nor is it very difficult for believers, provided they give due attention and diligence, to distinguish these operations of the Spirit from the illusions of the flesh or of a malignant demon, or even from those common operations of the Spirit which are unproductive of holiness. This appears from the words of our Lord: "Even the Spirit of truth whom the world "cannot receive, because it seeth him not, neither "knoweth him; but ye know him, for he dwelleth "with you, and shall be in you." These operations are discerned, both from their very nature, when separately considered; and from the order in which they are wisely connected, and the relation which they bear to one another. In each of them there is a brightness, majesty, and efficacy, so conspicuous and striking, that the light of noon-day doth not more clearly discover the sun, than these operations discover the Spirit as their author. Whilst he sanctifies believers, he inspires them with the desire of a purer virtue than any probity known amongst the heathen, or than that pretended sanctity which characterised the Pharisees. Pagan probity and pharisaical sanctity, having self-love for their principle, meanly terminate on man himself. The Spirit so actuates the souls of believers, on the

a John xiv. 17. 60 See NOTE LX.

contrary, that they no longer wish to be their own; but denying the lusts of the deceitful flesh, they remember that they belong to God, and desire that every part of their conduct may be regulated according to his will and example, and redound to his glory. Whilst the Spirit comforts believers, too, he enters into their minds with a certain sweetness, which, as it is incomparably delightful, so is free from the smallest mixture of earthly dregs, and instead of loading or enervating the mind, renders it more clear and alert, and prepares it for serving God with the utmost alacrity. Even when the soul becomes most languid and remiss, the Spirit still protects and sustains the spiritual life amidst the numberless snares of malignant spirits and the deadly poison of sin; and supplies such vital influence to believers, that even in the greatest weakness they do not yield the victory to the enemy, but though cast down, renew the contest on their knees. Such is the efficacy of the Spirit, in short, in all these operations, that he gives a noble elevation to their mental faculties, and makes them capable of views, desires, efforts, and achievements, which evidently exceed the capacity of those who are destitute of the Spirit. The order in which he operates, too, is such, that he imparts his comforts only to those who are contrite in heart, and seriously grieved for their sins; and he never cheers their minds with his sweet consolations, without inciting them, at the same time, to the love of God, to fervent gratitude, and to the practice of the most conscientious piety. When these things are connected in this manner and order, a man has no cause to doubt of the Spirit's having been imparted to himself.

▾ Is. lvii. 15.

XLI. It serves also in no inconsiderable degree to heighten the value of this gift, that it cannot be lost. "I will pray the Father, and he shall give you another

Comforter, that he may abide with you for ever."w The presence of the Lord Jesus was exceedingly dear and precious to the Apostles. But how dear soever it was, they were at last to be deprived of it. Nay, it was expedient for them that their Lord should go away, that he might give place to that Comforter and Advocate, who should both do greater things than Christ's bodily presence had done, and was never to depart. And why should he depart? Because he is expelled by force? He is the Spirit of God, against whom the spirit of the world and the spirit of hell cannot prevail. Or because he meets with ungrateful treatment from believers? He is sometimes grieved indeed by their sins: but then he also grieves them in his turn, that having excited them to a salutary penitence, he may continue to seal them unto the day of redemption. With regard to the infusion of his consolations, and the communication of alacrity in the spiritual life, he withdraws, we admit, for a time; yet he remains for ever as the fountain of life, and the bond of union with Christ. He is "the anointing "which abideth," and " a well of water springing up "to everlasting life."ac-All these considerations serve clearly to demonstrate the inexpressible greatness of the love of God in giving us his Holy Spirit.

XLII. But we ought also to consider the duties which we owe to this Spirit of God. 1st, Since the

Spirit is the Most High God, let us treat the Scriptures given by his inspiration with profound reverence, no less than if we heard a present God, addressing us immediately from heaven. Every affront that is done to the Prophets and Apostles, strikes against the Spirit of God. 2dly, Let us receive with becoming reverence his internal reproofs, counsels, and convictions; neither daring to make the least resistance, nor presuming to linger when he stimulates. This were to grieve the Holy Spirit, by giving him ground of offence, and causing him to withhold his accustomed delights, and to cease for a time to operate as a Spirit of consolation and joy. 3dly, Let us carefully watch over this sacred fire, that it be not extinguished either in ourselves or in others, but rather stirred up.e 4thly, Let us consecrate ourselves as temples to the Spirit, and preserve them holy and pure.f

DISSERTATION XXIV.

ON THE CHURCH,

AND

THE COMMUNION OF SAINTS,

AND THE OPERATION OF OUR FAITH WITH REGARD TO BOTH.

1. It is truly impossible to mention or to conceive a conjunction, more beautiful, more close and intimate, or more endeared by mutual love, than that which subsists between God and his people, between Christ and the Church. Here beauty and comeliness appear in full perfection. In Christ indeed it shines with a transcendant lustre; and hence it is said in the Psalms, "Thou art fairer than the sons of men ;"a where the doubling of the radical letters in the Hebrew word rendered "fairer," adds to the energy of the signification. But the beauty even of the Church is so great, that he whose province it is to judge, pronounces this eulogy upon her: "Behold, thou art fair, my love; behold, thou art fair, thou hast doves' eyes." Nay, "Thou art all fair, my love; there is no spot in thee."b Again, this union is so intimate, that hardly any similitude is sufficient to express its closeness. Marriage,

66

.2 .Ps. xlv יפיפית מבני אדם *

b

↳ Song iv. 1, 7.