tives 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 Siaipov, 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 dependance 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 speak 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.

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

1

[2dly.] 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 of them, and convincing of the world, which are promised, John xv. 26. xvi. 8, 9. 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.

CHAP. III.

He brings

Of the things wherein we have communion with the Holy Ghost. 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 Ghost. How 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, 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 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; vπoμvýσɛ vμaç πávra, he shall make you mind all these things.' Now this also may be considered two ways:

μενοι·

[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, ὑπὸ πνεύματος ἁγίου φερό μevor 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 έπiλúσɛws, 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. πаρηкоλdov≈nkóti ävwdev, is better rendered, 'having obtained perfect knowledge of things from above;' noting the rise and spring of his so understanding things, as to be able infallibly to give them out in a rule of faith to the church, than the beginning of the things themselves spoken of; which the word itself will not easily allow of.

[2.] In respect of the comfort of what he had spoken, which seems to be a great part of the intendment of this promise. He had been speaking to them things suited for their consolation; giving them precious promises of the supplies they should have from him in this life; of the love of the Father, of the glory he was providing for them; the

sense and comfort whereof is unspeakable, and the joy arising from them, full of glory. But, saith 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 vigour, for that end for which I speak them. And this is one cause why it was expedient for believers that Christ's bodily absence should be supplied by the presence of the Spirit. Whilst he was with them, how little efficacy on their hearts had any of the heavenly promises he gave them? When the Spirit came, how full of joy did he make all things to them? That which was his peculiar work, which belonged to him by virtue of his office, that he also might be glorified, was reserved for him. And this is his work to the end of the world, to bring the promises of Christ to our minds and hearts, 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; their gracious influence being then restrained, that, as was said, the dispensation of the Spirit might be glorified. So are the next words to this promise; ver. 27. My peace I leave with you, peace I give unto you.' The Comforter being sent to bring what Christ said to remembrance, the consequent of it is peace, and freedom from trouble of heart; whatever peace, relief, comfort, joy, supportment, we have at any time received from any work, promise, or thing done by Christ, it all belongs to this dispensation of the Comforter. In vain should we apply our natural abilities to remember, call to mind, consider, the promises of Christ; without success would it be; it is so daily but when the Comforter doth undertake the work, it is done to the purpose. How we have peculiar communion with him herein, in faith and obedience, in the consolation received, in and by the promises of him brought to mind, shall be afterward declared. This in general is obtained; our Saviour Jesus Christ, leaving the efficacy even of those promises which in person he gave to his apostles in their great distress, as to their consolation, unto the Holy Ghost, we may see the immediate spring of all the spiritual comfort we have in this world, and the fellowship which we have with the Holy Ghost therein.

Only here, as in all the particulars following, the manner of

the Spirit's working this thing is always to be borne in mind, and the interest of his power, will, and goodness in his working. He doth this, 1st. Powerfully, or effectually. 2dly. Voluntarily. 3dly. Freely.

1st. Powerfully; and therefore comfort from the words and promises of Christ, sometimes break in through all opposition into the saddest and darkest condition imaginable; it comes and makes men sing in a dungeon, rejoice in flames, glory in tribulation, it will into prisons, rocks, through temptations, and the greatest distresses imaginable. Whence is this? To TVεúμa vepy, the Spirit works effectually, his power is in it; he will work, and none shall let him. If he will bring to our remembrance the promises of Christ for our consolation, neither Satan nor man, sin nor world, nor death, shall interrupt our comfort. This the Saints who have communion with the Holy Ghost, know to their advantage; sometimes the heavens are black over them, and the earth trembles under them; public, personal, calamities and distresses appear so full of horror and darkness, that they are ready to faint with the apprehensions of them. Hence is their great relief, and the retrievement of their spirits; their consolation nor trouble depend not on any outward condition nor inward frame of their own hearts; but on the powerful and effectual workings of the Holy Ghost; which by faith they give themselves up unto.

2dly. Voluntarily, distributing to every one as he will; and therefore is this work done in so great variety, both as to the same persons and divers. For the same person, full of joy sometimes in a great distress, full of consolation; every promise brings sweetness, when his pressures are great and heavy: another time in the least trial, seeks for comfort, searches the promise, and it is far away. The reason is, πνεῦμα διαιρεῖ καθῶς βούλεται the Spirit distributes as he will. And so with divers persons; to some, each promise is full of life and comfort; others taste little all their days, all upon the same account. And this faith espe cially regards in the whole business of consolation; it depends on the sovereign will of the Holy Ghost, and so is not tied unto any rules, or course of procedure. Therefore doth it exercise itself in waiting upon him, for the seasonable accomplishment of the good pleasure of his will.