XXXVII. Further, the Spirit produces also this effect, that believers are not only one amongst themselves, but one with Christ. "For by one Spirit are we all bap"tized into one body," namely, that body which the Apostle had just affirmed to be Christ. The Spirit of Christ, by his sweet and yet invincible, or, to express it more precisely, will-conquering power, draws our Spirit towards Christ, to apprehend and embrace him. Christ also comes down to us by the communication of his grace; and by this delightful reciprocation of mutual love, a mystical and spiritual union and conjunction takes place, so that the believing soul, in a manner, dissolves and melts in the Lord Jesus, and becomes "one Spirit" with him.h 59 that she was her beloved's, and that her beloved was her's. But, behold something greater here than mine or thine. Through the medium of the Spirit there is not only a union, but even a unity-a unity so joining us to Christ, that it bears some resemblance to the most perfect unity of the Three persons in the same Divine essence. "That they all may be one; as thou, Fa"ther, art in me, and I in thee, that they also may be "one in us." O stupendous miracle of Divine love, shining forth in this operation of the Holy Spirit! The Spouse boasted of old XXXVIII. Hence also it follows, that being made partakers of Christ, we are at the same time partakers of all his benefits. If through the Spirit we are Christ's, whatever belongs to Christ, belongs also to us. He took upon himself what was our's, while we had nothing but sin and misery,' that he might make us sharers of what is his, to be conferred on us by the Spirit, who takes of the things that are Christ's and gives them to us.m Christ says to us, as the father said to the son in the parable," Son, thou art ever with 66 me, and all that I have is thine."n Lord Jesus! All thine our's! Shall we poor insignificant men become partakers of all thy treasures, and of the unbounded riches of thy grace! Why not, Lord? If through thy Spirit, thou thyself art our's, why not also the things which are thine? XXXIX. The Spirit, too, is the Comforter of believers, and that in various respects. 1st, As he is the seal of the divine love to them. "After that ye "believed, ye were sealed with that Holy Spirit of "promise." He is called "the Spirit of promise" with a peculiar emphasis, not merely because himself is the subject of promise, but principally because it is his province to intimate the promises of the Gospel to believers, and to inscribe and seal them on their hearts. And as sealing is the stamping of the likeness that is in the seal on the thing sealed, by which it may be distinguished as the property of him whose mark it bears, or by which ample credit may be secured to an instrument, what else shall we understand by the sealing here mentioned, than the effectual communication of that divine light, purity, holiness, righteousness, goodness, and joy, which are in the Holy Spirit; by which it is evinced that certain persons are the property of God, whom he will preserve sacred and inviolable for himself; and by which they are assured of the performance of the other divine promises, whether John xvi. 14. • Ephes. i. 13. " Luke xv. 31. ས of grace or of glory. "Now he which stablisheth us "with you in Christ, and hath anointed us, is God; "who hath sealed us, and given the earnest of the 66 Spirit in our hearts." 2dly, And this is another way in which the Spirit comforts us, that he is "the “earnest of our inheritance." An earnest is a part of the price given beforehand, as a token that the whole is to follow. There is here an allusion, probably, to the rite of betrothing, in which the Bridegroom gives a piece of money or a ring to the bride, in testimony of her common interest with him in all his goods. In the Holy Spirit, we have, then, not only the "seal," but also "the first fruits;" which exhibit not merely the hope, but the foretaste of the full harvest. 3dly, The Spirit cheers us also in another form, by causing us to "know the things that are freely given us of God."s This he doth by secretly witnessing to our spirit, and with our spirit. And truly it is the voice of the Spi rit only, that is able to raise up the soul bowed down under the weight of its sorrows. Although a person should speak with the tongues of men and of angels, whilst the internal operation of the Spirit doth not concur, he will prove a miserable comforter. But a single word of the Spirit has greater efficacy than a thousand discourses addressed to the outward ear by all the Prophets, Evangelists, and Apostles, nay, by the Lord Jesus himself, unaccompanied by the inward teaching of the Spirit. 4thly, In fine, as deeds are far better and more powerful than words, the Spirit of God doth not leave himself without witness from them also. He takes hold of believers as if by the hand, and in P 2 Cor. i. 21, 22. Rom. viii. 23. 9 Ephes. i. 14. 1 Cor. ii. 12. 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 u 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. |