Communion with God

 

Part 3:

 

Chap 1:

 

 The Foundation of our Communion with the Holy Ghost. The foundation of all our communion with the Holy Ghost consisting in his mission, or being sent to be our Comforter by Jesus Christ, the whole matter of that economy or dispensation is first to be considered, that so we may have a right understanding of the truth inquired after. Now the main promise hereof being given, John 16: I shall take a view of it as there proposed.

 

Our blessed Savior being to leave the world, having acquainted his disciples what entertainment they were like to find in it, gives the reason why he now gave them the tidings of it, ver. 1,” These things have I spoken, that you should not be offended;” lest you should be surprised, so as to be offended at me, and fall away from me. You are now forewarned what you have to look for. Yea, says he, ver. 2, having acquainted you in general, that you shall be persecuted, I tell you plainly, that there shall be a combination of all men against you, They shall cast you out of the synagogue, and the time shall come, that whosoever kills you, will think that he doth God good service. These things have I told you, that when the time shall come, you may remember I told you of them. And these things I said not at the beginning, because I was present with you but now the state of things is altered;” I must leave you,” ver..5. And. for your parts, so are you astonished, that ye do not ask me whither I go, the consideration whereof' would believe you, seeing I go to carry on the work of your salvation'; but your hearts are filled with sorrow, and you, db not so much as inquire after belief, ver. 5, 6; whereupon' he adjoins that wonderful assertion, ver. 7,” Nevertheless, I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you.

 

 This verse, then, being the peculiar foundation of what shall afterward be declared, must particularly be considered; and that both with respect to the preface and the asseveration, with the reason annexed.

 

 1. The preface.” I tell you the truth.” The words are exceeding emphatical.” I tell it you; I who love you, who take cage of you, who am now about to lay down my life for you; they are my dying words, that you may believe me; I who am truth itself, I tell you. And” I tell you the truth.” You have many apprehensions of things; you think if I would abide with you, all these evils might be prevented; but alas! you know not what is good for you, nor what is expedient.” I tell you the truth;” this is truth itself, and quiet your hearts in it

 

 2. The assertion itself follows;” It is expedient for you that I go away.” There are two things in the words; Christ's departure, and the usefulness of it to his disciples. (l.) For his departure, it is known what is intended by it: the withdrawing his bodily presence from the earth after his resurrection, the heavens being to receive him,

 

“ until the times of the restitution of all things.” Of this, says he, it is profitable for you, it is for your advantage, it will answer the end that you aim at. (2.) Now, although it might be expected that they should acquiesce in this asseveration of truth itself, yet because they were generally concerned in the ground of the truth of it, he acquaints them with that also;” If I go not away, the Comforter, will not come; but if I depart, I will send him.” * the word being of sundry significations, many translators have thought fit not to restrain it, but retain the original word Paracletus. In Scripture it hath two eminent significations, an Advocate and a Comforter; in the first sense our Savior is called 1 John 2: 1:, whether it be better rendered here an Advocate or a Comforter, may be doubted. Look into the foregoing occasion of the words, which is the disciples' sorrow and trouble, and it seems to require. the Comforter; sorrow hath filled your hearts, but I will send you the Comforter; but look, into the next words following, which contain his peculiar work, for which he is now promised to be sent, and they require he should be an Advocate, to plead the cause of Christ against the world, ver. S. I shall choose rather to interpret the promise by the occasion of it, which was the sorrow of his disciples, and to retain the name of the Comforter.

 

 Who this Comforter is, our blessed Savior had before declared, chap. 15: 26. He is the Spirit of truth,” that is, the Holy Ghost, who revealed all Divine truth to the sons of men.

 

 Now of this Comforter two things are affirmed, 1. That he shall come. 2. That Christ shall send him.

 

 1. That he shall come; the affirmative of his coming on the performance of that condition of it, of Christ's going away, is included in the negation of his coming, without its accomplishment,” If I go not away, he will not come;” if I do go,” He will come;” so that there is not only the mission of Christ, but the will of the Spirit in his coming;” He will come;” his own will is in his work. 

 

 2. “I will send him;” the mystery of sending the Spirit, our Savior instructs his disciples in by degrees, chap. 14: 16. He says,” I will pray the Father, he shall give you another Comforter.” In the progress of his discourse he gets one step more upon their faith, ver. 26;” But the Comforter, which is the Holy Ghost, whom the Father will send in my name:” but, chap. 15: 26, he says,” I will send him from the Father;” and here absolutely,” I will send him.” The business of sending the Holy Ghost by Christ was a deep mystery, which at once they could not bear; and therefore he thus instructs them in it by degrees.

 

 This is the sum; the presence of the Holy Ghost with believers as a Comforter sent by Christ for those ends for which he is promised, is more profitable for believers, than any corporal presence of Christ could be.

 

 Now, the Holy Spirit is promised tinder a two-fold consideration. First, As a Spirit of sanctification to convert us, and make us believers. Secondly, As a Spirit of consolation to believers, to give them the privileges of the death and purchase of Christ: it is in the latter sense only wherein he is here spoken of... Now, as to his presence with us in this regard, observe, 1. The rise and fountain of it. 2. The manner of his being given. 3. Our manner of receiving him. 4. His abiding with us. 5. His acting in us. 6. What are the effects of his working in us. And then, how we hold communion with him, will from all these appear. What the Scripture speaks to these particulars, shall briefly be considered.

 

 1. For the fountain of his coming, it is mentioned, John 15: 26,” He proceeded from the Father;” this is the fountain of this dispensation, he proceeded from the Father; now there is a two-fold procession of the Spirit. (I.) In respect of substance and personality. (2.) In respect of the work of grace: of the first, in which respect he is the Spirit of the Father and the Son, proceeding from both eternally, I speak not. His. proceeding mentioned in this place, is his economical or dispensatory proceeding for the carrying on the work of grace; it is spoken of him in reference to his being sent by Christ after his ascension. As God is said to” arise out of his place,” Isa. 26: 21, not in regard of any mutation in him, but of the new work which he would effect; so it follows, the Lord comes out of his place to punish the inhabitants of the earth. And it is in reference to a peculiar work that he is said to proceed, namely, to testify of Christ; which cannot be assigned to him in respect of his eternal procession, but of his actual dispensation.

 

 Three things are considerable in the foundation of this dispensation, in reference to our communion with the holy Ghost. First, That the will of the Spirit is in the work; he comes forth himself; he of himself and of his own accord proceeds. Secondly, The condescension of the Holy Ghost in this order of working, to proceed from the Father and Son; to take upon him this work of a Comforter, as the Son did the work of a Redeemer. Thirdly, The fountain of the whole is discovered to be the Father, that we may know his works in the pursuit of the love which every where is ascribed to the Father. This is the door and entrance of that fellowship of the Holy Ghost, whereunto we are called. His gracious and blessed will, his infinite and ineffable condescension being eyed by faith, as the foundation of all those effects which he works in us, and privileges whereof by him we are made partakers, our souls are peculiarly conversant with him, and their desires, affections, and thankfulness, terminated in him. This is the first thing considerable in our communion with the Holy Ghost.

 

 2. The manner of his being bestowed, or the manner of the communication of him unto us from this fountain, is variously expressed to denote three things: (1.) The freeness of it: thus he is said to be given, John 14: 16,” He shall. give you another Comforter;” he will” -give his Holy Spirit to them that ask him.” That which is of gift is free, the Spirit of grace is given of grace; and not only the Spirit of sanctification, or the Spirit to sanctify and convert us, is a gift of free grace, but in the sense whereof we speak in respect of consolation, he is of gift also; he is promised to be given unto believers. He is freely beloved, and freely works. And the different measures wherein he is received for those ends of consolation which we shall consider, by believers, which are great, various, and inexpressible, arise from hence, that we have him by free gift. And this is the tenor whereby we hold and enjoy him: a tenure of free, donation. So is he to be eyed, so to be asked, so to be received. (2.) The authority of it; thence he is said to be sent; chap. 14: 26,” The Father will send him in my name:” and chap. 15: 26,.” I will send him unto you from the Father,” and” him will I send to you,” chap. 16: 17. This mission of the Holy Ghost by the Father and the Son, as it answers the order of the Persons' subsistence in the blessed Trinity, and his procession from them both, so the order voluntarily engaged in by them, for the accomplishment, as was said, of the work of our salvation. There is in it, in a most special manner, the condescension of the Holy Ghost, in his love to us, to the authoritative delegation of Father and Sotn in this business; `which argues not a disparity, or inequality of essence, but of office, in this work. It is the office of the Holy Ghost to be an Advocate for us, and a Comforter to us in which respect, not absolutely, he is thus sent authoritatively by Father and Son. (3.) He is said to be poured out, or shed on us, Tit. 3: 6, that Holy Ghost which he has” richly poured out upon us,” or shed on us abundantly. And this was the chief expression of his communication under the Old Testament, the mystery of the Father and the Son and the matter of commission and delegation being then not - so nearly discovered, Isa. xxxii. 15,” Until the Spirit be poured on us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest;” that is, till the Gentiles be called, and the Jews rejected: and, chap. xliii. 3,” I will pour my Spirit upon thy seed, and my blessing upon thy offspring.” Now this expression, as is known, is taken from the allusion of the Spirit unto water, and that in relation -to all the uses of water, both natural and typical: perhaps efficacy and plenty are chiefly intended.

 

 'This three-fold expression of giving, sending, and pouring out of the Spirit, gives us the three great properties of the covenant of grace: 1. That it is free, he is given 2. That it is orderly,” ordered in all things and sure;” from the love of the Father, by the procurement, of the Son; and thence is that variety of expression, of the Father's sending him, and the Son's sending him from the Father; he being the gift of the Father's love, and the purchase of the blood of the Son: 3. The efficacy of, it.

 

 3. Our receiving of him, as a Spirit of sanctification, is a mere passive reception, as a vessel receives water. He comes as the wind on Ezekiel's dead bones, and makes them live. He comes into dead hearts, and quickens them, by an act of his almighty power. But as he is the Spirit of consolation, it is otherwise; there is an active power to be put forth in his reception for consolation, though not in his reception for regeneration and sanctification. And. this is the power of faith; so Gal. 3:,2, they” received the Spirit by the hearing of faith;” .the preaching of the gospel begetting faith in them, enabled them to receive the Spirit. Hence beheving is put as the qualification of all our receiving the Holy Ghost, John 8: 39,” This he spoke of the Spirit, which they that believe on him should, receive:” it is believers that thus receive the Spirit; and they receive him by faith.

 

 Now there are three special acts of faith, whereby it goes forth in the receiving of the Spirit. (1.) It considers the Spirit in the economy before described as promised. It is faith alone that makes profit of the benefit of the promises, Heb. 4: 2; now he is called the” Spirit of that promise,” Eph. 2: 12, the Spirit that in the covenant is promised, and” we receive the promise of the Spirit through faith,” Gal. 3: 14, so that the receiving of the Spirit through faith, is the receiving of him as promised. Faith eyes the promise of God, and of Jesus Christ, of sending the Spirit for all those ends for which he is desired; thus it depends, and waits, mixing the promise with itself until it receives him. (2.) By prayer; he is given as a Spirit of supplication, that we may ask him as a Spirit of consolation, Luke 11: 13, and indeed this asking of the Spirit of God, in the name of Christ, is the chief work of faith in this world. (3.) It cherishes him, by attending to his motions, improving his actings according to his will.

 

 4. The next thing is his abode with us; now this is two ways expressed in the Scriptures. (1.) In general, as to the thing itself, it is said,” He shall abide with us.” (2.) In particular, as to the manner of his abiding, it is by habitation or indwelling. He is said to dwell in us chiefly, or perhaps solely, as he is a Spirit of sanctification; which is evident from the work he doth as indwelling: he quickened and sanctified, Rom. viii. 11, and the manner of his indwelling is as in a temple, which he makes holy thereby, 2 Cor. 6: 16, but yet the general notion of it in abiding is ascribed to him as a Comforter, John 14: 16,” He shall abide with you for ever.” 

 

 1. He is promised to abide with the disciples for ever, in opposition to the abode of Christ: Christ in the flesh, had been with them for a little while, and now was leaving them and going to his Father. He had been the Comforter immediately himself for, a season, but is now upon his departing; wherefore promising them another Comforter, they might fear that he would but visit them for a little season also, and then their condition would be worse than ever. Nay, but says our Savior, fear it not, this is the last dispensation. There is to be no alteration; when I am gone the Comforter is to do all the remaining work. There is not another to be looked for, and I promise you him; nor shall he depart from you, but always abide with you. 2. The Comforter may always abide with us, though not always comfort us; he who is the Comforter may abide, though he do not always that work: for other purposes he is always with us, as to make us holy.

 

 Having thus declared from whence, and how the Holy Ghost is given unto us as a Spirit of consolation; I come,

 

 5. To declare what are his actings in us, and towards us, being so bestowed on us, and received by us: Here are two general heads to be considered. (1.) The manner and kind of his actings in us, which, are variously expressed: and, (2.) The particular products of his actings in our souls, wherein we have communion with him. The first is variously expressed: I shall pass through them briefly.

 

 1. He is said, to work effectually, 1 Cor. 12: 11, all these works or effects that one and self-same Spirit. It is spoken there indeed in respect of his distribution of gifts, but the way is the same for the communication of graces and privileges. He doth it by working, which as it proves his personality, especially as considered with the words following, dividing to every man according to his will, (for to work according to will is the inseparable property of a person, and is spoken expressly of God, Eph. 1: 11,) so in relation to verse 6, foregoing, it makes no less evident his Deity. What he is here said to do as the Spirit bestowed on us, and given unto us; there is he said as God himself to do.” There are diversities of operations,) but it is one God that worketh all in all;” which here in other words is,” All these works the self-same Spirit, dividing to every man as he will.” 

 

 2. In the- same verse, as to the manner of his operation he divides, or distributes to every one as he will. This of distributing adds to that of operation, choice, judgment, and freedom. He that distributes variously, doth it with choice, and judgment, and freedom of will; such are the proceedings of the Spirit in his dispensations; to one he giveth one thing eminently, to another: to one in one degree, to another in another. Thus are the saints kept in a constant dependence on him; he distributes as he will; who should not be content with his portion What claim can any lay to that which he distributes as he will Which is farther manifested,

 

 3. By his being said to give, when and what he bestows; they spoke with other tongues, “ as the Spirit gave them utterance,” Acts 2: 4. He gave them to them, that is, freely; whatever he bestows upon us is of his gift. And hence it is to be observed, that in the economy of our salvation, the acting of no one person doth prejudice the liberty of any other; so the love of the Father in sending the Son is free, and his sending doth no ways prejudice the liberty and love of the Son, but that he lays down his life freely also. So the satisfaction and purchase made by the Son, doth no way prejudice the freedom of the Father's grace in pardoning and accepting us thereupon. So the Father's and Son's sending of the Spirit doth not derogate from his freedom in his workings, but he gives freely what he gives. And the reason of this is, because the will of the Father, Son, and Holy Ghost is essentially the same; so that in the acting of one there is the counsel of all, and each freely therein.

 

 That which remains in the last place to be explained, as the foundation of the communion which we have with the Holy Ghost, is the effects that he produces, which I shall, not cast into any artificial method, but take them as I find them lying scattered up and down in the Scripture, only descending from those which are more general to those which are more particular, neither aiming nor desiring to gather all the severals, but insisting on those which most obviously occur. Only as formerly, so now you must observe that I speak of the Spirit, principally, if not only as a Comforter. 

 

CHAP. 2: 

 

Of the Things wherein we have Communion with the Holy Ghost.

 

 THE things which in the foregoing chapters I called effects of the Holy Ghost in us, or towards us, are the things wherein we hold peculiar fellowship with him as our Comforter.

 

 1. The first and most general is that of John 14: 26, He shall teach you all things, and bring all things to your remembrance, that I have spoken to you.” There are two parts of this promise. (1.) Of teaching. (2.). Of bringing to remembrance. Of his teaching I shall speak afterwards.

 

 His bringing the things to remembrance that Christ spoke, is the first general promise of him as a Comforter; now this also may be considered two ways: (I.) Merely in respect of the things spoken themselves. So our Savior here promises his apostles, that the Holy Ghost should bring to their minds, by an immediate efficacy, the things that he had spoken, that by his inspiration they might be enabled to write and preach them for the good of his church. Wherefore Christ promises that the Holy Ghost shall do his work, that they might infallibly give out what he had delivered to them. (2.) In respect of the comfort of what he had spoken, which seems to be a great part of the promise. He had been speaking to them things suited for their consolation; giving them precious promises of the supphes they should have from him; of the love of the 'Father, of the glory he was providing for them, the sense and comfort whereof is unspeakable. But, says he, I know how unable you are to make use of these things for your own consolation; the Spirit therefore shall recover them upon your minds in their full strength and vigor for that end. And this is one cause why it was expedient for believers, that Christ's bodily absence should be supphed by the presence of the Spirit. And this is his work to the end of the world, to bring the promises of Christ to our minds, to give us the comfort of them, the joy and sweetness of them, much beyond that which the disciples found in them, when Christ in person spake them to them. Here we see the immediate spring of all the spiritual comfort we have, and the fellowship which we have with the Holy Ghost therein.

 

 2. The next general work seems to be that of John 16: 14,” The Comforter shall glorify me, for he shall receive of mine, and shall show it unto you.” The work of the Spirit is to glorify Christ. We may see how far that Spirit is from being the Comforter, who sets up himself in the room of Christ; such a spirit as, says he, is all himself: for as for him that suffered at Jerusalem, it is no matter that we trouble ourselves about him; this spirit is now all. This is not the Comforter; his work is to glorify Christ, him that sends him. And this is an evident sign of a false spirit; whatever its pretence be, if it glorify not that Christ who was now speaking to his apostles; and such are many that are gone abroad in the world. But what shall this Spirit do, that Christ may be glorified” He Mall,” says he,” take of mine;” what these things are is declared in the next verse,” All things that the Father has are mine, therefore I said, he shall take of mine.” It is not of the essence of the Father and Son. that our Savior speaks, but of the grace which is communicated to us by them. This Christ calls” my things;” being the fruit of his purchase and mediation: on which account he says all his Father's things are his; that is, the things that the Father, in his eternal love, has provided to be dispensed in the blood of his Son. These, said he, the Comforter shall receive: that is, they shall be committed unto him to dispense for your advantage. So it follows,” He shall show,” or declare, and make them known to you. Thus then he is a Comforter. He reveals to the souls of believers the good things which the Father hath provided, and the Son purchased. These things he effectually declares to the souls of believers; and makes them know them for their own good. Then is Christ magnified and glorified in their hearts; then they know what a Savior and Redeemer he is. A soul doth never glorify Christ upon a sense of the eternal redemption he hath purchased, but it is in him a peculiar effect of the Holy Ghost as our Comforter.” No man can say, that Jesus is the Lord, but by the Holy Ghost,” 1 Cor. 12: 3.

 

 3.” He sheds abroad the love of God in our hearts,” Rom. 5: 5. It is the love of God to us, not our love to God, which is here intended. The Comforter gives a sweet and plentiful evidence of God to us, such as the soul is delighted, satiated with. This is his work, and he doth it effectually. To give a poor sinful person a comfortable persuasion, affecting it throughout, in all its faculties and affections that God in Jesus Christ loves him, delights in him, is well pleased with him, hath thoughts of tenderness and kindness towards him: to give him, I say, an overflowing sense hereof, is an inexpressible mercy. This we have, in a peculiar manner, by the Holy Ghost; it is his proper work. As all his works are works of love and kindness, so this of communicating a sense of the love of the Father, mixes itself with all the particulars of his actings. And as we have herein peculiar communion with himself, so by him we have communion with the Father, even in his love, which is thus shed abroad in our hearts: so not only do we rejoice in, and glorify the Holy Ghost which doth this work; but in him also whose love it is. Thus it is also

 

in respect of the Son; in his taking of his, and showing of it unto us. What we have of heaven in this world hes herein.

 

 4. Another effect we have of his, Rom. viii. 16,” The Spirit itself bears witness with our spirits, that we are the children of God.” You know whose children we are by nature; children of Satan, and of the curse, or of wrath. By the Spirit we are put into another capacity, and are adopted to be the children of God, inasmuch as by receiving the Spirit of our Father, we become the children of our Father. Thence is he called, ver. 15,” The Spirit of adoption.” Now, sometimes the soul, because it hath somewhat remaining in it of the principle that it had in its old condition, is put to question, whether it be a child of God or not; and thereupon, as in a thing of the greatest importance, puts in its claim, with all the evidences that it hath to make good its title. The Spirit comes and bears witness in this case. It is an allusion to judicial proceedings in point of titles. The judge being set, the person concerned lays his claim, produces his evidences, and pleads them; his adversaries endeavoring all that in them hes to disannul his plea. In the midst of the trial, a person of known and approved integrity comes into the court, and gives testimony fully and directly on behalf of the claimer, which stops the mouths of all his adversaries, and fills the man with joy and satisfaction. So is it in this case. The soul, by the power of its own conscience, is brought before the law of God; there a man puts in his plea, that he is a child of God, that he belongs to God's family; and for this end produceth all his evidences, every thing, whereby faith gives him an interest in God. Satan, in the mean time, opposes with all his might; many flaws are found in his evidences; the truth of them all is questioned, and the soul hangs in suspense as to the issue. In the midst of the contest the Comforter comes; and overpowers the heart with a comfortable persuasion, and bears down all objections, that his plea is good, and that he is a child of God. When our spirits are pleading their right and title, he comes in and bears witness on our side. At the same time enabling us to put forth acts of filial obedience, crying,” Abba, Father,” Gal. 4: 6. Herein he gives us holy communion with himself. The soul knows his voice when he speaks: *; there is something too great in it to be the effect of a created power. When the Lord Jesus Christ, at one word, stilled the raging of the sea and wind, all that were with him knew there was Divine power at hand, Matt. viii. 26. And when the Holy Ghost, by one word, stills the storms that are raised in the soul, giving it an immediate calm, it knows his Divine power, and rejoices in his presence.

 

5. He seals us.” We are sealed by the Holy Spirit of promise,” Eph. 1: 13: and,” Grieve not the Holy Spirit, whereby you are sealed to the day of redemption,” ch. 4: 30. I am not very clear in the certain peculiar intendment of this metaphor; what I am persuaded of the mind of God in it, I shall briefly impart.

 

 In a seal two things are considered, the nature of it, and the use of it. (1.) The nature of sealing consists in the imparting of the image or character of the seal to the thing sealed; this is to seal a thing, to stamp the character of the seal on it. In this sense, the effectual communication of the image of God unto us should be our sealing. The Spirit in believers really communicating the image of God in righteousness and true holiness unto the soul, seals them. To have this stamp of the Holy Ghost, so as to be an evidence to believers that they are accepted with God, is to be sealed by the Spirit; taking the metaphor from the nature of sealing. And in this sense is our Savior said to be sealed of God, John 6: 27; even from that impression of the power, wisdom, and majesty of God, that he had upon him in the discharge of his office.

 

 (2.) The end of sealing is two-fold. 1. To confirm any grants or conveyances made in writing; in such cases men set their seals to make good, and when this is done they are irrevocable. Or to confirm the testimony that is given by any one of the truth of any thing. Such was the manner among the Jews: When any one had-given witness to any thing, and it was received by the judges, they instantly set their seals to it- Hence it is said,” He who receives the testimony of Christ, sets to his seal that God is true,” John 3: 33. The promise is the great grant and conveyance of life and salvation in Christ to the souls of believers. That we may have full assurance of the truth of the promise, God gives us his Spirit to satisfy our hearts of it; and thence is he said to seal us, by assuring our hearts of those promises, and their stability. 2. To appropriate, distinguish, or keep safe, this is the end of sealing; men set their seals on that which they appropriate, and desire to keep safe for themselves. So evidently in this sense are the servants of God said to be sealed, Rev. 8: 4. That is, marked with God's mark, as his peculiar ones, for this sealing answers to the setting of a mark, Ezek. 9: 4. Then are believers sealed, when they are marked for God to be heirs of the purchased inheritance.

 

 Thus then the Holy Ghost communicates unto us his own likeness, which is also the image of the Father and the Son.” We are changed into this image by the Lord the Spirit,” 2 Cor. 3: 18. And herein he brings us into fellowship with himself. Our likeness to him gives us boldness with him. His work we look for, his fruits we pry for; and when any effect of grace, any discovery of the image of Christ implanted in us,. gives us a persuasion of our being separated and set apart for God, we have communion with him therein.

 

 6. He is an earnest unto us, 2 Cor. 1: 22,” He hath given the earnest of the Spirit in our hearts,” chap. 5: 5,” Who also hath given unto us the earnest of the Spirit:” as also, Eph. 1: 13, 14,” Ye are sealed with that Holy Spirit of promise, which is the earnest of our inheritance.” The consideration of what is -meant by the Spirit here, and what is meant by an earnest will give some- insight into this privilege. (1.) It is the Spirit himself personally considered, that is said to be this earnest, 2 Cor. 1: 22'. ft is God hath given” the earnest of the Spirit in our hearts:” an expression directly answering that of Gal. 4: 6,” God hath sent forth the Spirit of his Son into our hearts.” (2.) An earnest is part of the price of any thing, or part of any grant, given before-hand to assure the person to whom it is given, that at the appointed season he shall receive the whole that is promised him. Thus the Spirit is this earnest; God gives us the promise of eternal life. To confirm this to us, he giveth us his Spirit, which is as the first part of the promise, to secure us the whole. He is an earnest, given of God, received of us, as the beginning of our inheritance, and the assurance of it. So much as we have of the Spirit, so much we have of heaven in enjoyment, and so much evidence of its future fullness. Under this apprehension of him believers receive him, and rejoice in him: every gracious act of his in their hearts they rejoice in as a drop from heaven, and long for the ocean of it. Not to drive every effect of grace to this issue, is to neglect the work of the Holy Ghost in us, and towards us.

 

 7. The Spirit anoints believers.” We are anointed by the Spirit,” 2 Cor. 1: 21:” We have an unction from the Holy One, and we know all things,” I John 2: 20, and ver. 27. Teaching us the mind and will of God is an eminent part of this unction by him, which only I shall instance in. The Spirit teaches us of the love of God in Christ; he makes every gospel truth as wine well refined to our souls; and the good things of it to be a feast of fat things. He gives us joy and gladness of heart, with all that we know of God, which is the great preservative of the soul, to keep it close to truth. The apostle speaks of our being taught by this unction, as the means whereby we are preserved from seduction. Indeed, to know, any truth in the power, sweetness, joy, gladness of it, is that great security of the soul's constancy in the preservation and retaining of it. I must crave the reader's pardon for my briefly passing over these great things of the gospel. My present design is rather to enumerate than to unfold them. All the privileges we enjoy, all the dignity and honor we are invested with, our whole dedication unto God,-our nobility and royalty, our interest in all church advantages, and approaches to God in worship, our separation from the world; the name whereby we are called, the liberty we enjoy, all flow from this head; are all branches of this effect of the Holy Ghost.

 

 5. He is also called the” Spirit of supplication;” under which notion he is promised, Zech. 12: 10; and how he effects that in us, is declared, Rom. viii. 26, 27, and Gal. 4: 6; and we are thence said to” pray in the Holy Ghost.” Our prayers may be considered two ways. (1.) As a spiritual duty required of us by God; and so they are wrought in us by the Spirit of sanctification, which helps us to perform all our duties, by exalting all the faculties of the soul for the spiritual discharge of their respective offices in them. (2.) As a means of retaining communion with God, whereby we sweetly ease our hearts in the bosom of the Father, and receive refreshing tastes of his love. The soul is never more raised with the love of God than when by the Spirit taken into intimate communion with him, in the discharge of this duty: and therein it belongs to the Spirit of consolation, to the Spirit promised as a comforter. And this is the next thing to be considered in our communion with the Holy Ghost: namely, what are the peculiar effects which he works in us, and towards us. Now these are, his bringing the promises of Christ to remembrance; glorifying him in our hearts, shedding abroad the love of God in us, witnessing with us, as to our spiritual state and condition, sealing us to the day of redemption; being the earnest of our inheritance; anointing us with privileges as to their consolation; and being present with us in our supplications. Here is the wisdom of faith, to find out and meet with the Comforter in all these things: not to lose their sweetness; by lying in the dark as to their author; nor coming short of the returns which are required of us. 

 

CHAP. 3:

 

The general Consequences in the Hearts of Believers, 

 

of these Effects of the Holy Ghost.

 

 Having proceeded thus far in discovering the way, of our communion with the Holy Ghost, and insisted on the most noble effects that he produces, it remains that it be declared, what general consequents of these effects are brought forth in the hearts of believers. Now these, as the former, I shall little more than name; it being not my design to handle the natures of them.

 

 1. Consolation is the first of these. The disciples walked in the fear of the Lord, and in the consolation of the Holy Ghost,” Acts 9: 31. Whenever there is mention made of consolation in the Scriptures given to the saints, it is the proper consequent of the work of the Holy Ghost. Suffering and consolation are opposed, the latter being a belief against the former; so are all the promises of comfort, and all the expressions of it in the Old and New Testament, still proposed as beliefs against trouble. Consolation arises from the presence or consideration of a greater good, that out-balances the evil or perplexity wherewith we are to contend. Now in the acts of the Holy Ghost, before-mentioned, he all the springs of our consolation. There is no comfort but from them; and there is no trouble that we may not have comfort in, and against, by them. That a man may have consolation in any condition, nothing is required but the presence of a good, rendering the evil wherewith he is pressed inconsiderable to him. Suppose a man under the greatest calamity that can possibly befall a child of God, let this man have the Holy Ghost, performing the works mentioned before toward him, and in despite of all his evil, his consolations will abound. Suppose him to have a sense of the love of God all the while shed abroad in his heart, a clear witness within that he is a child of God, that he is sealed of God for his own, that he is an heir of all the promises of God; it is impossible that man should not triumph in all his tribulations.

 

 2. Peace arises hence also, Rom. 15: 13,” The God of hope fill you with all peace in believing, that you may abound in hope, through the power of the Holy Ghost. The power of the Holy Ghost is not only extended to hope, but to our peace also in believing. So is it in the connection of those promises, John 14: 26, 27,” 1 will give you the Comforter:” and what follows that grant'” Peace,” says he, 111 leave with you, my peace I give unto you.” Nor doth Christ otherwise leave his peace, -or give his peace unto them, but by bestowing the Comforter on them. The peace of Christ consists in the soul's sense of its acceptation with God. So is Christ said to be our peace, Eph. 2: 14, by slaying the enmity between God and us, and in taking away the hand-writing that was against us; Rom.’&. 1,” Being justified by faith, we have peace with God.” A comfortable persuasion of our acceptation with God in Christ is the ground of this peace; it enwraps deliverance from eternal wrath, hatred, curse, condemnation; all sweetly affecting the soul and conscience. 

 

 And this is a branch of the same root with that foregoing; a consequent of the effects of the Holy Ghost before-mentioned. Suppose a man chosen in the love of the Father, redeemed by the blood of the Son; yet this person can by no reasoning nor arguing of his own heart, by no considerations of the promises themselves, nor of the love of God, or grace of Christ in them, be brought to any establishment in peace, until it be produced in him, as a fruit of the work of the Holy Ghost in him, and towards him. Peace is the fruit of the Spirit, Gal. 5: 22. The savior of the Spirit, or spiritual mind, is life and peace, Rom, viii. 6. All we have is from him, and by him.

 

 3. Joy is also of this number. His anointing brings gladness with it, Isai. lxi. 3, ”The oil of joy for mourning.” The kingdom of God is righteousness, peace, and joy in the Holy Ghost. To give joy to the hearts of believers, is eminently the work of the Comforter, and this he doth by the particulars before instanced in; that” rejoicing in hope of the glory of God,” mentioned Rom. 5: 2, which carries the soul through any tribulation, has its rise in the Spirit's” shedding abroad the love of God in our hearts,” ver.:5. Now there are two ways whereby the Spirit works this joy in the hearts of believers. 

 

 (1.) He doth it immediately by himself, without the interposition of any reasonings, or deductions and conclusions. As in sanctification, he is a well of water springing up in the soul, immediately exerting his efficacy and refreshment; so in consolation, he immediately works the minds of men to a rejoicing and spiritual frame, filling them, with exultation and gladness; not that this arises from our reflex consideration of the love of God, but rather gives occasion thereunto. When he so sheds abroad the love of God in our hearts, so filling them with gladness by an immediate act and operation, as he caused John the Baptist to leap for joy in the womb, upon the approach of the mother of Jesus. Then doth the soul, even from hence, raise itself to a consideration of the love of God, whence rejoicing cloth also flow. Of this joy there is no account to be given, but that the Spirit works it when and how he will; he secretly infuses and distils it into the soul, prevailing against all fears and sorrows, filling it with gladness, exaltations, and sometimes with unspeakable raptures. (2.) Mediately, by his other works towards us.' he gives a sense of the love of God with our acceptance with him; and on the consideration thereof, enables us to receive it., Let what has been spoken of his operaLions towards us be considered, what assurance he gives us: of the- love of God, what life, power, and security, what pledge of our eternal welfare, and it will be easily perceived, that he lays a sufficient foundation of joy and gladness: not that we are able, upon any rational consideration, deduction, or conclusion, to affect our hearts with this joy and gladness. It is no less the proper work of the Spirit to, do it from hence, than to do it immediately.

 

 4. Hope also is an effect of those workings of the Holy Ghost in us, and towards us, Rom. 15: 13. I should now skew immediately how we hold communion with the Holy Ghost, in the things laid down; but there are some miscarriages in reference to this dispensation, both in contempt of his true work, and pretence of that which is not, that I cannot but remark in my passage.

 

 Take a view then of the state and condition of them, who, professing to believe the gospel of Jesus Christ, do yet despise his Spirit, as to all its operations, gifts, graces and dispensations to his churches and saints. Whilst Christ was in the world with his disciples, he made them no greater promise, neither in respect of their own good, nor of carrying on the work which he had committed to them, than this, of giving them the Holy Ghost. Him he instructs them to pray for, of the Father, as that which is needful for them as bread for children, Luke 11: 13. Him he promises them, as a well of water springing up in them, for their refreshment, strength, and consolation, unto everlasting life, John 8: 37-39. And upon his ascension, this is laid as the ground of that glorious communication of gifts and graces in his plentiful effusion mentioned Eph. 4: 8-12; namely, that he had received of the Father the promise of the Holy Ghost, Acts 2: 33, and that in such an eminent manner as thereby to make the greatest and most glorious difference between the administration of the new covenant and old. Especially doth the whole work of the ministry relate to the Holy Ghost. He calls men to that work, and they are separated unto him, Acts 13: 2, He furnishes them with gifts, and abilities for that employment, 1 Cor. 12: 7-10. So that the whole religion we profess, without this administration of the Spirit, is nothing. Nor is there any fruit without it of the resurrection of Christ from the dead.

 

 This being the state of things, that in our worship of, and obedience to God, in our own consolation, sanctification, and ministerial employment, the Spirit is the principle, the life, soul, the all of the whole; yet, so desperate has been the malice of Satan, and wickedness of men, that their great endeavor has been, to shut him quite out of all gospel-administrations.

 

 It is a thing of the most sad consideration, to call to mind, that the name of the Spirit was grown a term of reproach. To plead for, or pretend to pray by the Spirit, was enough to render a man the object of scorn and reproach, from all sorts of men, from the pulpit to the stage. What! you are full of the Spirit, you will pray by the Spirit, you have the gift; come, let us hear your nonsense! And yet, perhaps, these men would think themselves wronged, not to be. accounted Christians. Christians! Nay, have not some pretending to be leaders of the flock, yea, claiming a rule and government over their brethren, made it their business to scoff at and reproach the gifts of the Spirit of God Some bleatings of ill importance are sometimes heard. Is this the fellowship of the Holy Ghost, that believers are called unto Is this the due entertainment of him whom our Savior promised to send for the supply of his bodily absence Is it not enough that men should be contented with such a stupid blindness, as, being called Christians, to look no farther for their comfort and consolation than moral considerations, common to heathens, would lead them; when one infinitely holy and blessed Person of the Trinity has taken this office upon him to be our Comforter, must they oppose and despise him also Nothing more discovers how few there are in the world that have an interest in that blessed name whereby we are called. But this is no-place to pursue this discourse. The aim of this discourse is, to evince the folly and madness of men in general, who profess to own the gospel of Christ, and yet despise his Spirit, in whomsoever he is manifested. Let us be zealous of the gifts of the Spirit, not envious at them.

 

 From what has been discoursed, we may also try the spirits that are gone abroad in the world, and which have been exercising themselves at several seasons, ever since the ascension of Christ.

 

 Not long since, his great design was to cry up ordinances without the Spirit, casting all the reproach he could upon him; now to. cry up a Spirit without and against ordinances, casting all reproach and contempt possible upon them. Then he would have a ministry without the Spirit; now a Spirit without a ministry. Then the reading of the word might suffice, without either preaching or praying by the Spirit; now the Spirit, is enough, without reading or studying the word at all. Let us briefly try them by some of the effects which Christ has promised to give the Holy Ghost for.

 

 The first general effect, as was observed, was this, that he should bring to remembrance the things that Christ spoke for our guidance and consolation. This was to be the work of the Holy Ghost towards the apostles; this is to be his work to believers to the end of the world. Now the things that Christ spoke and did were written that we might believe,” and believing have life through his name,' John 20: 30. This then is the work of the Spirit, which Christ has promised he shall. bring to our remembrance, and give us understanding of the words of Christ in the Scripture for our guidance and consolation. Is this now the work of the Spirit, which is abroad in the world, and perverts many Nothing less. His business is to decry the things which Christ has spoken, which are written in the word; to pretend new revelations of his own; to lead men from the written word, wherein the whole work of God, and all the promises of Christ are recorded. It were a very task to pass through all the eminent effects of the Holy Ghost, in and towards believers; and to manifest, that the pretending spirit of our days comes in a direct opposition to every one of them. Thus has Satan passed from one extreme to another, from a, bitter wretched opposition to the Spirit of Christ, unto a cursed pretending to the Spirit, still to the same end and purpose.

 

CHAP. 4: Of particular Communion with the Holy Ghost.

 

 THE way being thus made plain for us, I come to show how we hold particular communion with the. Holy Ghost, as he is promised of Christ to be our Comforter, and as working out our consolation. The first thing I shall do, is the proposal of that, which may be some preparation to the duty under consideration; and this by leading the souls of believers to a due valuation of this work of his, whence he is called our Comforter.

 

To fit us for the duty intended, let us consider these three things: 1. What it is he comforts us against. 2. Wherewith he comforts us. 3. The principle of all his actings and operations in us for our consolation.

 

 1. There are three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are useful and necessary in. (1.) In our afflictions. Affliction is part of the provision that God has made in his house for his children, Heb. 12: 5, 6. The great variety of its causes, means, uses, and effects, is generally known. There is a measure of them appointed for every one. To be wholly without them is a temptation, and so in some measure an affliction. In all our afflictions we need the consolations of the Holy Ghost.

 

 There are two great evils, one of which does generally seize on men under their afflictions, and keep them from a due management of them. The apostle mentions them both, Heb. 12: 5,” Despise riot the chastisement of the Lord, neither faint when thou art rebuked of him.” One of these extremes men usually fall into; either they despise the Lord's correction, or sink under it. 1. Men despise it; they account that which befalls them to be a light or common thing. They take no notice of God in it. They can shift with it well enough. They look on instruments, second causes, provide for their own defense and vindication, with little regard to God. And the ground of this is, they take in succours in their trouble, that God will not mix his grace with. They fix on other remedies than what he has -appointed, and utterly lose all the benefits of their affliction. And so shall every man that believes himself from any thing but the consolations of the Holy Ghost. 2. Men faint and sink under their trials and afflictions; which the apostle farther reproves, ver. 12. The first despise the assistance of the Holy Ghost through pride of heart, the latter refuse it through dejection of spirit. And who is there that offends not on one of these hands

 

 Now there is no due management of our souls under any affliction, so that God may have the glory of it, and ourselves any spiritual benefit, but by the consolations of the Holy Ghost. All that our Savior promises his disciples, when he tells them of the great trials they were to undergo, is,” I will send you the Spirit,” the Comforter, he shall give you peace in me, when in the world you shall have trouble,. This is what I aim at; there is no improvement of any affliction, but merely by the consolations of the Holy Ghost. Is it then of any esteem or value unto you, that you lose not all your trials, temptations, and afflictions, learn to value that whereby alone they are rendered useful.

 

 (2.) Sin is the second burden of our lives, and much the greatest; unto this is this consolation peculiarly suited. So, Heb. 6: 17, 18, an allusion is taken from the man-slayer under the law, who-having killed a man unawares, and brought the guilt of his blood upon himself, fled with speed for his deliverance to the city of refuge. Our great and only refuge from the guilt of sin is the Lord Jesus Christ, in our flying to him doth the Spirit administer consolation to us. A sense of sin fills the heart with trouble and disquietness; it is the Holy Ghost which gives us peace in Christ. The former gives an apprehension of wrath, the Holy Ghost sheds abroad the love of God in our hearts. From thence doth Satan accuse us as objects of God's-hatred, The Spirit bears witness with our spirits, that we are the children of God.” There is not any one engine or instrument that sin uses, or sets up against our peace, but one effect or other of the Holy Ghost towards us is fitted to the casting of it down.

 

 (3.) In the whole course of our obedience are his consolations necessary also; that we may go through it cheerfully, willingly, patiently to the end. In a word, in all the concernments of this life, and in our whole expectation of another, we stand in need of the consolations of the Holy Ghost. without them, we shall either despise afflictions, or faint under them, and God be. neglected, as to his intendments in them. without them, sin will harden us to a contempt of it, or cast us down to a neglect of the remedies graciously provided against it. without them, duties will either puff us up with pride, or leave us without that sweetness which is in new obedience. without them, prosperity will make us carnal, sensual, and utterly weaken us for the trials of adversity. without them, the comforts of our relations will separate us from God, and the loss of them make our hearts as Nabal's. without them, the calamity of the church will overwhelm us; and the prosperity of the church will not concern us. without them we shall have wisdom for no work, peace in no condition, strength for no duty, success in no trial, joy in no state, no comfort in life, no light in death.

 

 Now our afflictions, our sins, and our obedience, are the great concernments of our lives; and through all these Both there run a line of consolation from the Holy Ghost. How sad is the condition of poor souls destitute of these consolations What poor shifts are they forced to betake themselves unto What giants have they to encounter in their own strength And whether they are conquered, or seem to conquer, they have nothing but the misery of their trials.

 

 2. The second thing that may teach us to put a due value on the consolations of the Holy Ghost, is the matter of them, or that wherewith he comforts us. Now, this may be referred to the two heads formerly treated of the love of the’Father, and the grace of the Son. All the consolations of the Holy Ghost consist in his acquainting us with, and communicating unto us the love of the Father, and the grace of the Son. Nor is there any thing in the one or the other, but he makes it matter of consolation to us; so that indeed we have our communion with the Father in his love, and the Son in his grace, by the operation of the Holy Ghost. (l.) He communicates to us, and acquaints us with- the love of the Father. Having informed his disciples of that ground and foundation of their consolation, which, by the Comforter, they should receive; our blessed Savior, John 16: 27, shuts up all in this,” The Father himself loves you:” this is that which the Comforter is given to acquaint us with; even that God is the Father, and that he loves us. And by persuading us of the love of the Father he fills us with consolation. A sense of this is able not only to believe us, but to make us in every condition rejoice with joy unspeakable. With a sense of his kindness, which is better than life, I rejoice in tribulation, glory in affliction, triumph as a conqueror; though I; am killed all the day long, all my sorrows have a bottom that may be fathomed; my trials, bounds that may be compassed: but the breadth, and depth, and height of the love of the Father, who can express I might render glorious this way of the Spirit's comforting us with the love of the Father, by comparing it with all other causes and means of joy and consolation whatever.' And so discover their emptiness, its fullness, their nothingness, its being all. (2.) Again, he doth-it by communicating to us, and acquainting us with the grace of Christ. All the fruits of his purchase, all the desirableness of his person, as we are interested in him. He glorifies Christ, by revealing his excellencies and desirableness to believers. And then he chews them of the things of Christ, his love, the fruits of his death, suffering, resurrection, and intercession; and with these supports their hearts and souls.

 

 3. The principle and fountain of all his actings, for our consolation, comes next under consideration. Now this is his own great love and infinite condescension. He willingly comes forth from the Father to be our Comforter. He knew what we were, and what we could do, and what would be our dealings with him. He knew we would grieve him, provoke him, quench his motions, defile his dwelling-place; and yet he would come to be our Comforter. Want of a due consideration of this great love of the Holy Ghost, weakens all the principles of our obedience. Did this dwell and abide upon our hearts, what a dear value must we needs put upon all his operations Nothing indeed is valuable, but what comes from love. This is the way the Scripture takes to raise up our hearts to a due estimation of our redemption.” Herein is manifested the love of God, that he laid down his life for us, he loved us, and gave himself for us, he loved us, and washed us with his own blood,” 1 John 4: 6, Gal. 2: 20, Rev. 1: 7. Hereunto it adds our state and condition, considered when he undertook for us, sinners, enemies, dead, ahenated, then he loved us, and died for us, and washed us with his blood. May we not hence also have a value of the dispensation of the Spirit for our consolation He proceeds to that end from the Father; he distributes as he will, works as he pleases. And what are we, towards whom he carries on this work Forward, perverse, unthankful, grieving, vexing, provoking him. Yet in his love and tenderness, doth he continue to do- us good. Let us by faith consider this love of the Holy Ghost. It is the source of all the communion we have with him in this life. This is, as I said, spoken only to prepare our hearts to the communion proposed: and what a little portion is it, of what might be spoken How might all these considerations be aggravated What a numberless number might be added It suffices, that, from what is spoken, it appears, that the work in hand is among the greatest duties, and most excellent privileges of the gospel.

 

 In the description of the returns of our souls to him, I shall, in the first place, propose the general actings of faith, in reference to this work of the Holy Ghost, and then descend to particulars.

 

 Now, there are. three general ways of the soul's deportment in this communion. These are, Not to grieve him. Not to quench his motions. Not to resist him. There are three things to be considered in the Holy Ghost. 1. His person, as dwelling in us. 2. His actings by grace, or his motions. 3. His workings in the ordinances of the Word and sacraments; all for the same end. To these three, are the three cautions before suited. (1.) Not to grieve him, in respect of his person dwelling in us. (2.) Not to quench him, in respect of the actings and motions of his grace. (3.) Not to resist him in respect of the ordinances of Christ. The whole general duty of believers, in their communion with the Holy Ghost, is comprised in these three things.

 

 1. The first caution concerns his person immediately, as dwelling in us.” Grieve not the holy Spirit of God.”

 

The terms of grieving, may be considered either in respect of the persons grieving; or, in respect of the persons grieved. In the latter sense the expression is metaphorical; the Spirit cannot be grieved in a sense which infers alteration, disappointment, weakness. Yet men may do that which is fit to grieve any one, that is. kindly affected towards them, as is the Holy Ghost.: If he be not grieved, it is no thanks to us, but to his own. unchangeable nature. So that there are two things denoted in this expression.

 

 (1.) That the Holy Ghost is affected towards us, as one that is loving., careful, tender, concerned in our good and well-doing; and therefore upon our miscarriages is said to be grieved. As a good friend, of a kind and loving nature, is apt to be on the miscarriage of him whom he loves. And this is that we are principally to regard iii this caution of it; the love and tenderness of the Holy Ghost; grieve him not.

 

 (2.) That we may da these things that are proper to grieve him; our sin being no less than if he were grieved, as we are. Now. how the Spirit is grieved, the apostle declareth in the contexture of that discourse, ver. 21-24. He presseth to a progress in sanctification, and all the fruits of regeneration, ver. 25-29. He dehorts from sundry particular evils, that were contrary thereto, and then gives the general enforcement of the one and the other;” Grieve not the Holy Spirit of God;” that is, by corning short of that universal sanctification, which our being planted into Christ doth require. The positive duty included in this caution, of not grieving the Holy Spirit, is this; that we pursue universal holiness with regard unto the love, kindness, and tenderness of the Holy Ghost. This is the foundation of our communion in general. When the soul considers the love and tenderness of the Holy Ghost unto him, when he considers all the fruits and acts of his love, and on that account, because he is so concerned in our ways, labours to abstain from evils, and to walk in all the duties of holiness; this is to have communion with him. This consideration, that the Holy Ghost, who is our Comforter, is delighted with our obedience, grieved at our evils and follies, being made a continual motive to our close walking with God in all holiness, is the first general way of communion with him. 

 

 Here let tits fix a little. We lose both the power and pleasure of our obedience, for want of this consideration. We see on what account the Holy Ghost undertakes to be our Comforter, by what ways he performs that office towards us; what an unworthy thing it is to grieve him, who comes to us on purpose to give us consolation. Let the soul, in the whole course of its obedience, exercise itself by faith to thoughts hereof, and lay due weight upon it. The Holy Ghost, in his. infinite love and kindness towards me, has condescended to be my Comforter; he doth it willingly, freely, powerfully. What have I received from him In the multitude of my perplexities, how has be refreshed my soul Can I live one day without his consolations! Arid shall I be regardless of him in that wherein he is concerned Shall I grieve him by negligence, sin, and folly Shall riot love constrain me to walk before him to all well-pleasing So have we, in general, fellowship with him.

 

 2. The second is,’' Quench not the Spirit.” It is the Holy Ghost himself that is here intended: but not immediately, iii respect of his person, but in respect of his motions, actings, and operations. The Holy Ghost was typified by the fire that was always kept alive on the altar. He is also called a spirit of burning, Isa. 4: 4. Now the opposition that is made to tire in its actings, is by quenching. Hence the opposition made to the actings of the Holy Ghost are called,” quenching of the Spirit,” as some kind of wet wood will do, when it is cast into the fire. Thence we are said, in pursuance of the same metaphor, *, to stir ups with new fire the gifts that are in us. The Holy Ghost is striving with us, acting in us, moving variously for our growth in grace, and bringing forth fruit meet for the principle he has endued us with. Take heed, says the apostle, lest you attend not to his workings, but hinder him in his good-will towards you.

 

 This then is the second general rule for our communion with the Holy Ghost. It respects his gracious operations in us, and by us. There are various ways whereby the Holy Ghost is said to act, and put forth his power in us; partly by stirring up the grace we have received: partly, by new supplies of grace from Jesus Christ, falling in with occasions for their exercise, raising good motions immediately, or occasionally within us, all tending to our furtherance in obedience and walking with God. All these are we carefully to observe. Consider the fountain whence they come, and the end they lead us to; hence have we communion with the Holy Ghost, when we can consider him by faith, as the immediate author of all supplies, assistances, and the whole belief we have by grace, of all good actings, risings, motions in our hearts, of all strivings and contendings against sin. When we consider, I say, all these his actings and workings in their tendencies to our consolation, and on that account are watchful to improve them all to the end aimed at, as coming from him, who is so loving and kind, and tender to us, we have communion with him.

 

 3. The third caution concerns him and his work, in the dispensation of that great ordinance of the Word. Stephen tells the Jews, Acts 8: 51, that they resisted the Holy Ghost; how did they do it Why, as their fathers did it:” as your fathers did, so do ye.” How Aid their fathers resist the Holy Ghost Ver. 52,” They persecuted the prophets and slew them;” their opposition to the prophets in preaching the gospel, was their resisting of the Holy Ghost. Now the Holy Ghost is said to be resisted, in the contempt of the preaching of the Word, because the spiritual gift of preaching is from him. The Holy. Ghost setting up a ministry in the church, separating men thereto, furnishing them with gifts for the dispensation of the Word: the not obeying that Word, opposing of it, is called `1 the resisting the Holy Ghost;- in the dispensation of the Word, the authority, wisdom, and goodness of the Holy Ghost, in furnishing men with gifts for that end, and his presence with them, is to be eyed. On this reason is obedience to be yielded to the Word, in the ministerial dispensation thereof; because the Holy Ghost, and he alone, doth furnish with gifts to that end. When this consideration causes us to fall low before the Word, then have we communion with the Holy Ghost in that ordinance.

 

CHAP. 5:

 

Particular Directions for Communion with the Holy Ghost.

 

 Before I name particular directions for our communion with the Holy Ghost, I must premise some cautions

 

 First, the Divine nature is the reason and cause of all worship; so that it is impossible to worship any one person, and not worship the whole Trinity. Secondly, when we begin our prayers to God the Father, and end them in the name of Jesus Christ; yet the Son is no less worshipped in the beginning than the Father, though he be peculiarly mentioned as Mediator in the close. Thirdly, in that heavenly directory which we have, Ephes. 2: 18, this whole business is declared: our access in our worship is said to be to the Father; and this through Christ, or his mediation, by the Spirit. Here is a distinction of the persons, as to their operations; but not at all as to their being the object of our worship. For the Son and the Holy Ghost are no less worshipped in our access to God, than the Father himself. Only the grace of the Father, which we obtain by the mediation of the Son, and the assistance of the Spirit, is that which we draw nigh to God for. So that when by the distinct dispensation of the Trinity, and every person we are led to Worship; that is, to act faith on, or invocate any person, we do herein worship the whole Trinity, and every person, by what name soever, of Father, Son, or Holy Ghost; we invocate him. So that this is to be observed in this whole matter; that if any work of the Holy Ghost, or any other person, which is appropriated to him, draws us to the worship of him; yet he is not worshipped exclusively, but the whole Godhead is worshipped.

 

 These cautions being premised, I say, that we are distinctly to worship the Holy Ghost. As is the case of faith, in respect of the Father and the Son, John 14: 1,” Believe in God, believe also in me.” This extends itself no less to the Holy Ghost. Christ called the disciples to the acting of faith on him, he being upon the accomplishment of the great work of his mediation. And the Holy Ghost now carrying on the work of his delegation requires the same. And to the same purpose are their distinct operations mentioned.” My Father works hitherto, and I work.” Now, as the reason of the worship of the Son is not his mediation, but his being God, his mediation being a powerful motive thereto; so the reason of our worshipping the Holy Ghost, is not his being our Comforter, but his being God; yet his being our Comforter is a powerful motive thereunto.

 

 This is the sum of the first direction. The grace, love, effects of the Holy Ghost, as he is our Comforter, ought to stir us up to love, worship, believe, and invocate him. Though all this being directed to him as God, is no less directed to the other persons, than to him; only by the fruits of his love towards us, are we stirred up unto it.

 

 These things being pre-supposed, let the saints learn to act faith distinctly on the Holy Ghost, as the immediate efficient cause of all the good things mentioned. Faith, I say, to believe in him; and faith in all things to believe him, and to yield obedience to him. Faith, not not imagination. The distinction of the Persons in the Trinity, is not to be fancied, but believed. So, then, the Scripture so fully, frequently, clearly ascribing the things we have been speaking of, to the immediate efficiency of the Holy Ghost, faith closes with him, in the truth revealed, and peculiarly regards him, worships him, serves him, waits for him, prays to him, praises him; all these things the saints do in faith; the person of the Holy Ghost, revealing itself in these operations and effects, is the peculiar object of our worship. But this must be a little farther branched into particulars.

 

 1. Let us then lay weight on every effect of the Holy Ghost, in any of the particulars before mentioned, on this account, that they are acts of his love and power towards us. This faith will do, that takes notice of his kindness in all things. Frequently he performs, in sundry particulars, the office of a Comforter towards us, and we are not thoroughly comforted; we take no notice at all of what he doth; then is he grieved. Of those who receive, and own the consolation he administers; how few are there that consider him as the Comforter, and rejoice in him as they ought Upon every work of consolation that the believer receives, this ought his faith to resolve upon. This is from the Holy Ghost, he is the Comforter, the God of all consolation. I know there is no joy, peace, hope, nor comfort but what he works and bestows; and that he might give me this consolation, he has willingly condescended to this office of a Comforter; his love was in it, and on that account doth he continue it. Also he is sent by the Father and Son for that purpose. By this means come I to be partaker of my joy; it is in the Holy Ghost; of consolation, he is the Comforter. What price now shall I set upon his love How shall I value the mercy that I have received

 

 This is applicable to every particular effect of the Holy Ghost towards us, and herein have we communion with him. Doth he shed abroad the love of God in our hearts Doth he witness unto our adoption The soul considers his presence, ponders his love, his condescension and kindness, is filled with reverence of him, and care not to grieve him, and labors to preserve his temple, his habitation, pure and holy.

 

 2. Again, our communion with him causes us to return praise, and thanks, and honor, and glory, and blessing to him, on the account of the mercies and privileges which we receive from him. Herein consists our Next direction. So do we with the Son of God on the account of our redemption:”' To him that loved us, and washed us with his own blood, to him be praise and glory,” Rev. 1: 6, 13, 14. And are not the like praises and blessings due to him, by whom the work of redemption is made effectual to us Who with no less infinite love undertook our consolation than the Son our redemption When we feel our hearts warmed with joy, supported in peace, established in obedience, let us ascribe to him the praise that is due to him; bless his name, and rejoice in him.

 

And this glorifying of the Holy Ghost in thanksgivings, on a sense of his consolations, is no small part of our communion with him. Considering his free engagement in. this work, his coming forth from the Father to this purpose, his mission by the Son, and condescension therein, his love and kindness, the soul of a believer is poured out in thankful praises to him, and is sweetly affected with the duty. There is no duty that leaves a more heavenly Savor in the soul than this doth. Also,

 

 3. In our prayers to him, for the carrying on the work of our consolation, which he has undertaken, hes our communion with him. John prays for grace and peace from the” seven spirits that are before the throne,” or the Holy Ghost, whose operations are perfect and complete. This part of his worship is expressly mentioned frequently in Scripture, and all others necessarily attend it. Let the saints consider what need they stand in of these erects of the Holy Ghost. Weigh all the privileges which we are made partakers of. Remember that he distributes them as he will, that he has the sovereign disposal of them. In this duty is put forth no small part of the life, efficacy, and vigor of faith; and we come short of that enlargedness of spirit in dealing with God, and are straitened from walking in the breadth of his ways, if we learn not ourselves to meet him with his worship in every way he is pleased to communicate himself unto us. In these things he does so in the person of the Holy Ghost; in that Person do we meet him, his love, grace, and authority, by our- prayers and supplications. Again,

 

 4. Consider him as he condescends to this delegation of the Father and the Son, to be our Comforter, and ask him daily of the Father in the name of Jesus Christ. This is the daily work of believers. They y by faith consider the Holy Ghost as promised to be sent: in this promise, they know, hes all their grace, peace, mercy, joy, and hope. For by him alone are these things communicated to them. If therefore our life to God, or the joy of that life be considerable, in this we are to abound to ask him of the Father, as children do of their parents, daily bread. And in this asking and receiving of the Holy Ghost, we have communion with the Father in his love, whence he is sent, and with the Son in his grace, whereby he is obtained for us, so with himself, on the account of his voluntary condescension to this dispensation. Every request for the Holy Ghost, imphes our closing with all these;--.” Oh, the riches of the grace of God!”

 

 5. Humbling ourselves for our miscarriages, in reference to him, is another part of our communion with him. That we have grieved him as to his person, quenched him as to the motion of his grace, or resisted him in his ordinances, is to be mourned for. Let our souls be humbled before him on this account. This one ingredient of godly sorrow, and the thoughts of it are as suitable to the affecting our hearts with humiliation and indignation against sin, as any other whatever.

 

I shall shut up this whole discourse with some considerations of the sad estate of men not interested in this promise of the Spirit, nor made partakers of his consolation.

 

 1. They have no true consolation, be their condition what it will. Are they under affliction They must bear their own burden; and how much too weak they are for it, if God be pleased to lay on his hand with more weight than ordinary, is easily known. Men may have stoutness of spirit, and put on. great resolutions to wrestle with their troubles. But when this is merely from the natural spirit of a man, it is, (l.) For the most part with respect to others, that they may not appear low-spirited, or dejected. Their hearts are eaten up and devoured with troubles and anxiety of, mind. Their thoughts are perplexed, and they are still striving,, but never come to a conquest. Every new trouble, every little alteration in their trials, puts them to new vexation. It is an ungrounded resolution that bears them up, and they are easily shaken. (2.) What is the best of their resolves and enduring It is but a contending with God, who has entangled them; the struggling of a flea under a mountain. Yea, though on outward considerations they endeavor after patience; yet all is but a contending with God, a striving to be quiet under that which God has sent on purpose to disturb them; God doth not afflict evil men, to exercise their patience; but to disturb their peace and security. All their arming themselves with patience and resolution, is but to keep the hold;, that God will cast them out of; or else make them nearer to ruin., This is the best of their consolation in the time of their trouble.

 

 And is it any better with them in their prosperity This indeed is often great, and is marvelously described in Scripture, as to their lives, and oftentimes quiet, peaceable ends. But have they any true consolation all their days They eat, drink, sleep, and make merry, and help up to themselves: but how little do these things make them differ from the beasts that perish Solomon's advantage to have the use, and know the utmost of these things, much beyond any of the sons of men of our generation, is commonly taken notice of. The account also that he gives of them is known: cc They are all vanity and vexation of spirit.” This is their consolation; a crackling of thorns under the pot, a sudden flash and blaze that begins but to perish. So that both adversity and

 

prosperity slays them, and whether they are laughing or crying, they are still dying.

 

 2. They have no peace; • no peace with God, nor in their own souls. I know that many of them upon false grounds and expectations, make a shift to keep things in some quietness. But true and solid peace, being an effect of the Holy Ghost in the hearts of believers, they who are not made partakers of him, have no peace. They may cry Peace, Peace, indeed, when sudden destruction is at hand. The principles of their peace are darkness or ignorance, treachery of conscience, self-righteousness, and vain hope. To these heads may all the principles of their peace be reduced, and what will these avail them in the day when the Lord shall deal with them

 

 3. I might say the same concerning their joy and hope; they are false and perishing. Let them consider this, who have satisfied themselves with a persuasion of their interest in the good things of the gospel, and yet have despised the Spirit of Christ. I know there are many that may pretend to him, and yet are strangers to his grace but if they perish, who in profession use him kindly, where shall they appear, who oppose and affront him The Scripture tells us, that unless the Spirit of Christ be in us, we are dead, we are reprobates, we are none of Christ's; without him, you can have none of these glorious effects of his towards believers; and you are so far from inquiring whether he be in you or not, that you are ready to deride them in whom he is. Are there none who profess the gospel, who have never once seriously inquired, whether they are made partakers of the Holy Ghost, or not You that almost account it a ridiculous thing to be put upon any such question; who look on all men as vain pretenders, that talk of the Spirit; the Lord awake such men to a sight of their condition, before it be too late. If the Spirit dwell not in you, if he be not your Comforter, neither is God your Father, nor the Son your Advocate, nor have you any portion in the gospel.

 

 Oh! That God would awake some poor soul to the consideration of this thing; before the neglect and contempt of the Holy Ghost come to that despising of him, from which there is no recovery. That the Lord would spread before them all the folly of their hearts, that they may be ashamed and confounded, and act no more presumptuously.