ing the Spirit for all those ends that he is desired; thus it depends, waits, mixing the promise with itself, until it receive him.

(2dly.) By prayer. He is given as a Spirit of supplication, that we may ask him as a Spirit of consolation, Luke xi. 13; and, indeed, this asking of the Spirit of God, in the name of Christ, either directly or immediately, or under the name of some fruit and effect of him, is the chiefest work of faith in this world.

(3dly.) It cherisheth him, by attending to his motions, improving his actings according to his mind and will; which is all I shall say to this third thing, or our receiving of the Spirit, which is sent of Jesus Christ. We do it by faith, looking on him as purchased by Jesus Christ, and promised of the Father; we seek him at the hands of God, and do receive him.

4thly. The next considerable thing is, his abode with us. Now this is two ways expressed in the Scripture:

(1st.) In general. As to the thing itself, it is said he shall abide with us.

(2dly.) In particular. As to the manner of its abiding, it is by inhabitation or indwelling. Of the inhabitation of the Spirit I have spoken fully1 elsewhere, nor shall I now insist on it. Only whereas the Spirit, as hath been observed, is considered as a Spirit of sanctification, or a Spirit of consolation, 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 doeth, as indwelling,-he quickeneth and sanctifieth, Rom. viii. 11; and the manner of his indwelling, as in a temple, which he makes holy thereby, 1 Cor. vi. 19; and his permanency in his so doing,—which, as is evident, relates to sanctification only: but yet the general notion of it in abiding is ascribed to him as a comforter, John xiv. 16, "He shall abide with you for ever." Now, all the difficulty of this promise lies in this, that whereas the Spirit of sanctification dwells in us always, and it is therefore impossible that we should lose utterly our holiness, whence is it that, if the Comforter abide with us for ever, we may yet utterly lose our comfort? A little to clear this in our passage:

[1st] 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 even but visit them for a little season also, and then their condition would be worse than ever. Nay, but saith our Saviour, "Fear it not: this is the last dispensation; there is to be no alteration. When I am gone, the Comforter 1 Perseverance of the Saints, chap. viii. vol. xi.

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.

[2dly.] 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 ends and purposes he is always with us; as to sanctify and make us holy. So was the case with David, Ps. li. 11, 12, “Take not thy Holy Spirit from me." The Holy Spirit of sanctification was still with David; but saith he, "Restore unto me the joy of thy salvation;"—that is, the Spirit of consolation, that was lost, when the promise was made good in the abode of the other.

[3dly.] The Comforter may abide as a comforter, when he doth not actually comfort the soul. In truth, as to the essence of holiness, he cannot dwell in us but withal he must make us holy; for the temple of God is holy;—but as to his comforting, his actings therein are all of his sovereign will; so that he may abide, and yet not actually comfort us.

[4thly.] The Spirit often works for it, and tenders consolation to us, when we do not receive it; the well is nigh, and we see it not,—— we refuse to be comforted. I told you that the Spirit as a sanctifier comes with power, to conquer an unbelieving heart; the Spirit as a comforter comes with sweetness, to be received in a believing heart. He speaks, and we believe not that it is his voice; he tenders the things of consolation, and we receive them not. "My sore ran," saith David, "and my soul refused to be comforted.”

[5thly.] I deny that ever the Holy Spirit doth absolutely and universally leave a believing soul without consolation. A man may be darkened, clouded, refuse comfort,-actually find none, feel none; but radically he hath a foundation of consolation, which in due time will be drawn forth: and therefore, when God promises that he will heal sinners, and restore comfort to them, as Isa, lvii. 18, it is not that they were without any, but that they had not so much as they needed, that that promise is made. To insist on the several ways whereby men refuse comfort, and come short of the strong consolation which God is willing that we should receive, is not my purpose at present. Thus, then, the Spirit being sent and given, abideth with the souls of believers,-leaves them not, though he variously manifest himself in his operations: of which in the next place.

CHAPTER II.

Of the actings of the Holy Ghost in us, being bestowed on us-He worketh effectually, distributeth, giveth.

HAVING thus declared from whence and how the Holy Ghost is given unto us as a Spirit of consolation, I come, in the next place,

5thly. To declare what are his actings in us and towards us, being so bestowed on us and received by us. Now, here are two general heads to be considered:-(1st.) The manner and kind of his actings in us, which are variously expressed; and, (2dly.) 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:

(1st.) He is said (vspyen) "to work effectually," 1 Cor. xii. 11, "All these worketh" (or effecteth) "that one and the 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 evinces 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. i. 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 the same God which worketh all in all;" which here, in other words, is, "All these worketh that one and the selfsame Spirit, dividing to every man severally as he will." What we have, then, from him, we have by the way of his energetical working. It is not by proposing this or that argument to us, persuading us by these or those moral motives or inducements alone, leaving us to make use of them as we can; but he works effectually himself, what he communicates of grace or consolation to us.

[2dly.] In the same verse, as to the manner of his operation, he is said diαιpεñ,—he divideth or distributeth to every one as he will. This of distribution 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, another;—to one, in one degree; to another, in another. Thus are the saints, in his sovereignty, 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 distributeth as he will? which is farther manifested,

[3dly.] By his being said to give when and what he bestows. They "spake with other tongues, as the Spirit gave them utterance," Acts ii. 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 freedom and 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.

Thus, in general, is the manner and kind of his working in us and towards us, being bestowed upon us, described. Power, choice, freedom, are evidently denoted in the expressions insisted on. It is not any peculiar work of his towards us that is hereby declared, but the manner how he doth produce the effects that shall be insisted on.

(2dly.) That which remains, in the last place, for the explanation of the things proposed to be explained as the foundation of the communion which we have with the Holy Ghost, is,—

The effects that, being thus sent and thus working, he doth produce; which I shall do, not casting them into any artificial method, but taking them up 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 do most obviously occur.

Only as formerly, so now you must observe, that I speak of the Spirit principally (if not only) as a comforter, and not as a sanctifier; and therefore the great work of the Spirit towards us all our days, in the constant and continual supplies of new light, power, vigour, as to our receivings of grace from him, belonging to that head of sanctification, must be omitted.

Nor shall I insist on those things which the Comforter doth in believers effect towards others, in his testifying to them and convincing of the world, which are promised, John xv. 26, xvi. 8, wherein he is properly their advocate; but only on those which as a comforter he works in and towards them on whom he is bestowed.

CHAPTER III.

Of the things wherein we have communion with the Holy Ghost-He brings to remembrance the things spoken by Christ, John xiv. 26-The manner how he doth it—The Spirit glorifies Christ in the hearts of believers, John xvi. 14, sheds abroad the love of God in them-The witness of the Spirit, what it is, Rom. viii. 16—-The sealing of the Spirit, Eph. i. 13—The Spirit, how an earnest; on the part of God, on the part of the saints-Difference between the earnest of the Spirit and tasting of the powers of the world to come-Unction by the Spirit, Isa. xi. 2, 3-The various teachings of the Holy GhostHow the Spirit of adoption and of supplication.

THE things which, in the foregoing chapters, I called effects of the Holy Ghost in us, or towards us, are the subject-matter of our communion with him, or the things wherein we hold peculiar fellowship with him as our comforter. These are now proposed to consideration:

1. The first and most general is that of John xiv. 26, “He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." There are two parts of this promise: (1.) Of teaching. (2.) Of bringing to remembrance. Of his teaching I shall speak afterward, when I come to treat of his anointing us. His bringing the things to remembrance that Christ spake is the first general promise of him as a comforter: Υπομνήσει ὑμᾶς πάντα, "He shall make you mind all these things." Now, this also may be considered two ways:

[1] Merely in respect of the things spoken themselves. So our Saviour here promiseth 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 and benefit of his church. So Peter tells us, 2 Epist. i. 21, " Holy men of God spake as they were moved by the Holy Ghost" (that is, in writing the Scripture); væò IIvεúμaros ¿yíoυ pepóμevor,—borne up by him, carried beyond themselves, to speak his words, and what he indited to them. The apostles forgot much of what Christ had said to them, or might do so; and what they did retain, in a natural way of remembrance, was not a sufficient foundation to them to write what they so remembered for a rule of faith to the church. For the word of prophecy is not idías iniλboews,-from any man's proper impulse; it comes not from any private conception, understanding, or remembrance. Wherefore, Christ promises that the Holy Ghost shall do this work; that they might infallibly give out what he had delivered to them. Hence that expression in Luke i. 3, Пupnxoλovlnnóti άvwdev, is better rendered, "Having obtained perfect knowledge of things from above,”—noting the rise and spring of