are those strong consolations, which the Almighty alone is able to bestow upon us.

V. Nor does the title of Paraclete convey simply the idea of a comforter; it is also the office of the Holy Ghost, to suggest to us fit matter for our devotions, and to present our imperfect supplications before the throne of grace.

Of ourselves, we are unable to offer up a single acceptable prayer; for every good and every perfect gift cometh from above. Hence the Apostle declares, that the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered*. He is our advocate at the bar of heaven, where he continually pleads in our behalf the merits of our blessed Saviour with an eloquence, of which mortal tongues are incapable. To adopt the language of the pious Barrow, He reclaimeth us from error and sin; he supporteth and

*Rom. viii. 26.

strengtheneth us in temptation; he adviseth and admonisheth, exciteth and encourageth, us to all works of piety and virtue. He guideth, and quickeneth, us in devotion: showing us what we should ask; raising in us holy desires and comfortable hopes; disposing us to approach unto God with fit dispositions of mind, love, and reverence, and humble confidence. He is also our intercessor with God; presenting

our supplica

He cryeth in Whence he is

tions, and procuring our good. us, he pleadeth for us to God. peculiarly called Tapákλnтos, the advocate; that is, one, who is called in by his good word or countenance to aid him, whose cause is to be examined, or whose petition to be considered *.

VI. These are the benefits, which the Christian receives from the Holy Spirit, in the way of consolation and intercession.

In the midst of his troubles, he is not left comfortless; for he is perfectly assured and convinced, that God careth for him. A peace unknown to the wicked is diffused over his

* Barrow's Works, Vol. ii. p. 505.

heart; and he gratefully confesses that the hand, which bestowed it, must be divine. He approaches the throne of grace without fear; for he knows in whom he hath believed, and relies upon the intercession of the Almighty Spirit. Impressed with the conviction of these great truths, he can joyfully take up the words of the Psalmist: The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters. He restoreth my soul; he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me. Surely, goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever *.

Psalm xxiii.

CHAPTER VII.

THE FRUITS OF THE SPIRIT CONTRASTED WITH THE WORKS OF THE FLESH.

It is possible, that an inquiry of no small interest may here not unnaturally suggest itself.

I. Dissatisfied in a measure with the pre ceding discussion, some one may still perhaps be inclined to ask: How am I to know, whether my understanding, my will, and my affections, have indeed been acted upon by the Holy Spirit of God?

The question is a most important one, yet, I trust, by no means unanswerable. Would we solve it satisfactorily, we must resort to Scripture.

1. Some attempt to reduce the whole of the influences of the Spirit to a mere external decorum; and profanely decry as enthusiasm the belief in that supernatural change of heart, the necessity of which is so strongly inculcated by our Saviour.

As if it were probable, that the diabolical sins of envy, hatred, and malice, sins perfectly compatible with outward decency, did not render a man just as much a child of hell, as the more glaring turpitude of drunkenness, fornication, and dishonesty.

2. On the other hand, some would persuade us, that almost the whole of religion consists in warm and lively feelings; so that, unless our souls are perpetually (as it were) in the third heaven, we know but little of the nature of the Spirit's influences or of the privileges of genuiue Christianity. Hence they are obviously led to imagine, that, if sensible comforts abound, they may safely conclude themselves at peace with God; but that, if they be withdrawn, they have no longer any right to believe themselves his children.

Thus the favour of the Almighty, of him who knoweth neither change nor shadow of turning, is supposed to be as variable and irregular as the human temperature. The frequent coldness and languor of our devotions, the perpetual wandering of our thoughts