died for us whilst we were yet his enemies, sinners, and ungodly; Rom. v. 6-8. And as the work of the Holy Ghost is to comfort us, so a lustre is put upon it by this, that he comforts those who are very prone to grieve himself. For although, it may be, we will not through a peculiar affection, hurt, molest, or grieve them again by whom we are grieved; yet who is it that will set himself to comfort those that grieve him, and that when so they do. But even herein the Holy Ghost commendeth his love unto us, that even whilst we grieve him, by his consolations he recovers us from those ways wherewith he is grieved.

This, therefore, is to be fixed as an important principle in this part of the mystery of God, that the principal foundation of the susception of this office of a Comforter by the Holy Spirit, is his own peculiar and ineffable love. For both the efficacy of our consolation and the life of our obedience do depend hereon. For when we know that every acting of the Spirit of God towards us, every gracious impression from him on our understandings, wills, or affections, are all of them in pursuit of that infinite, peculiar love whence it was that he took upon him the office of a Comforter, they cannot but all of them influence our hearts with spiritual refreshments. And when faith is defective in this matter, that it doth not exercise itself in the consideration of this love of the Holy Ghost, we shall never arrive unto solid, abiding, strong consolation. And as for those by whom all these things are despised and derided, it is no strait unto me whether I should renounce the gospel or reject them from an interest in Christianity, for the approbation of both is inconsistent. Moreover, it is evident how great a motive hence ariseth unto cheerful, watchful, universal obedience. For all the actings of sin or unbelief in us, are, in the first place, re-actions unto those of the Holy Ghost in us and upon us. By them is he resisted in his persuasions, quenched in his motions, and himself grieved. If there be any holy ingenuity in us, it will excite a vigilant diligence not to be overtaken with such wickednesses against unspeakable love. He will walk both safely and fruitfully whose soul is kept under a sense of the love of the Holy Spirit herein.

Thirdly, Infinite power, is also needful unto, and accordingly evident in, the discharge of this office. This we have

fixed, that the Holy Ghost is and ever was the Comforter of the church. Whatever, therefore, is spoken thereof, belongs peculiarly unto him. And it is expressed as proceeding from and accompanied with infinite power, as also the consideration of persons and things declare it necessary that so it should be. Thus we have the church's complaint in a deep disconsolation: My way is hid from the Lord, and my judgment is passed over from my God;' Isa. xl. 27. It is not so much her affliction and miseries, as an apprehension that God regarded her not therein, which causeth her dejection. And when this is added unto any pressing trouble, whether internal or external, it doth fully constitute a state of spiritual disconsolation. For when faith can take a prospect of the love, care, and concernment of God in us and our condition, however grievous things may be at present unto us, yet can we not be comfortless. And what is it that in the consolation which God intendeth his church, he would have them to consider in himself as an assured ground of relief and refreshment? This he declares himself in the following verses: ver. 28-31. Hast thou not known, hast thou not heard, that the everlasting God, the Creator of the ends of the earth, fainteth not, nor is weary,' &c. The church seemeth not at all to doubt of his power, but of his love, care, and faithfulness towards her. But it is his infinite power that he chooseth first to satisfy her in, as that which all his actings towards her were founded in and resolved into, without a due consideration whereof all that otherwise could be expected would not yield her relief. And this being fixed on their minds, he next proposeth unto them his infinite understanding and wisdom; there is no searching of his understanding.' Conceive aright of his infinite power, and then leave things unto his sovereign, unsearchable wisdom for the management of them as to ways, degrees, times, and seasons. An apprehension of want of love and care in God towards them, was that which immediately caused their disconsolation; but the ground of it was in their unbelief of his infinite power and wisdom. Wherefore, in the work of the Holy Ghost for the comforting of the church, his infinite power is peculiarly to be considered. So the apostle proposeth it unto the weakest believers for their supportment, and that which should assure them of the victory in their conflict, that greater is he

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that is in them, than he that is in the world;' I John iv. 4. That Holy Spirit which is bestowed on them, and dwelleth in them, is greater, more able and powerful, than Satan that attempts their ruin in and by the world, seing he is of power omnipotent. Thoughts of our disconsolation arise from the impressions that Satan makes upon our minds and consciences by sin, temptation, and persecution. For we find not in ourselves such an ability of resistance as from whence we may have an assurance of a conquest. This, saith the apostle, you are to expect from the power of the Holy Spirit, which is infinitely above whatever Satan hath, to make opposition unto you, or to bring any disconsolation on you. This will cast out all that fear which hath torment accompanying of it. And however this may be disregarded by them who are filled with an apprehension of their own self-sufficiency, as unto all the ends of their living and obedience unto God; as likewise, that they have a never-failing spring of rational considerations about them, able to administer all necessary relief and comfort at all times: yet those who are really sensible of their own condition, and that of other believers, if they understand what it is to be comforted with the consolation of God, and how remote they are from those delusions which men embrace under the name of their rational considerations, will grant that the faith of infinite power is requisite unto any solid, spiritual comfort. For,

1. Who can declare the dejections, sorrows, fears, despondencies, and discouragements that believers are obnoxious unto, in the great variety of their natures, causes, effects, and occasions? What relief can be suited unto them, but what is an emanation from infinite power? Yea, such is the spiritual frame and constitution of their souls, as that they will oft-times reject all means of comfort that are not communicated by an almighty efficacy. Hence God creates the fruit of the lips, Peace, peace;' Isa. lvii. 20. produceth peace in the souls of men by a creating act of his power; and directs us, in the place before mentioned, to look for it only from the infinite excellency of his nature: none, therefore, was meet for this work of being the church's Comforter, but the Spirit of God alone. He only by his almighty power can remove all their fears, and support them under all their dejections, in all that variety wherewith they

are attempted and exercised. Nothing but omnipotence itself is suited to obviate those innumerable disconsolations that we are obnoxious unto. And those whose souls are pressed in earnest with them, and are driven from all the reliefs which not only carnal security and stout-heartedness in adversity do offer, but also from all those lawful diversions which the world can administer, will understand that true consolation is an act of the exceeding greatness of the power of God, and without which it will not be wrought.

2. The means and causes of their disconsolation, direct unto the same spring of their comfort. Whatever the power of hell, of sin, and the world, separately or in conjunction can effect, it is all levelled against the peace and comfort of believers. Of how great force and efficacy they are in their attempts to disturb and ruin them; by what various ways and means they work unto that end, would require great enlargement of discourse to declare. And yet when we have used our utmost diligence in an inquiry after them, we shall come short of a full investigation of them; yea, it may be, of what many individual persons find in their own experience. Wherefore, with respect unto one cause and principle of disconsolation, God declares that it is he who comforteth his people; Isa. li. 12-15. 'I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. But I am the Lord thy God, that divided the sea, whose waves roared: the Lord of hosts is his name.' He sees it necessary to declare his infinite power, and to express in sundry instances the effects thereof.

Wherefore, if we take a view of what is the state and condition of the church in itself, and in the world: how weak is the faith of most believers! How great their fears! How many their discouragements! As also, with how great temptations, calamities, oppositions, persecutions, they are ex

ercised! How vigorously and sharply these things are se on upon their spirits, according unto all advantages inward and outward, that their spiritual adversaries can lay hold upon? It will be manifest how necessary it was that their consolation should be intrusted with him with whom infinite power doth always dwell. And if our own inward or outward peace seems to abate of the necessity of this consideration, it may not be amiss by the exercise of faith herein, to lay in provision for the future, seeing we know not what may befal us in the world. And should we live to see the church in storms, as who knows but we may, our principal supportment will be, that our Comforter is of almighty power, wonderful in counsel, and excellent in operation.

Fourthly, This dispensation of the Spirit is unchangeable. Unto whomsoever he is given as a Comforter, he abides with them for ever. This our Saviour expressly declares in the first promise he made of sending him as a Comforter in a peculiar manner. John xiv. 16. 'I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.' The moment of this promise lieth in his unchangeable continuance with the church. There was indeed a present occasion rendering necessary this declaration of the unchangeableness of his abode. For in all this discourse, our Saviour was preparing the hearts of his disciples for his departure from them, which was now at hand. And whereas he lays the whole of the relief which in that case he would afford unto them, upon his sending of the Holy Ghost, he takes care not only to prevent an objection which might arise in their minds about this dispensation of the S ut also in so doing to secure the faith and consol he church in all ages. For as he himself, who eir immediate, visible comforter during the whole ministry among them, was now departing from that so, as that the heavens were to receive him time of the restitution of all things, they might be ear that this Comforter who was now promised unto ontinue also only for a season, whereby they iced unto a new loss and sorrow. To assure ein, our Lord Jesus Christ lets them know mforter should not only always continue

nds of their lives, work, and ministry,