3dly. Freely. Much of the variety of the dispensation of consolation by promises, depends on this freedom of the Spirit's operation. Hence it is, that comfort is given unexpectedly, when the heart hath all the reasons in the world to look for distress and sorrow; thus sometimes it is the first means of recovering a backsliding soul, who might justly expect to be utterly cast off. And these considerations are to be carried on in all the other effects and fruits of the Comforter; of which afterward. And in this first general effect or work of the Holy Ghost towards us, have we communion and fellowship with him. The life and soul of all our comforts lie treasured up in the promises of Christ. They are the breasts of all our consolation. Who knows not how powerless they are in the bare letter, even when improved to the uttermost by our considerations of them, and meditation on them; as also how unexpectedly they sometimes break upon the soul, with a conquering, endearing life and vigour. Here faith deals peculiarly with the Holy Ghost. It considers the promises themselves; looks up to him, waits for him, considers his appearances in the word depended on, owns him in his work and efficacy. No sooner doth the soul begin to feel the life of a promise, warming his heart, relieving, cherishing, supporting, delivering from fear, entanglements, or troubles, but it may, it ought to know, that the Holy Ghost is there; which will add to his joy, and lead him into fellowship with him.

2. The next general work seems to be that of John xvi. 14. The Comforter shall glorify me, for he shall receive of mine, and shall shew it unto you.' The work of the Spirit is to glorify Christ: whence by the way, 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 saith, 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 into the world. But what shall this Spirit do, that Christ may be glorified? 'He shall,'saith he, take of mine,' ἐκ τοῦ ἐμοῦ λήψεται what these things

are, is declared in the next verse; 'all things that the Father hath are mine,' therefore I said, he shall take of mine.' It is not of the essence, and essential properties of the Father and Son, that our Saviour speaks; but of the grace which is communicated to us by them. This Christ calls my things, being the fruit of this purchase and mediation: on which account he saith, all his Father's things are his; that is, the things that the Father, in his eternal love, hath provided to be dispensed in the blood of his Son, all the fruits of election: these, said he, the Comforter shall receive; that is, they shall be committed unto him, to dispose for your good and advantage, to the end before proposed. So it follows, avayyɛλɛĩ, ‘he shall shew,' or declare,and make them known to him. Thus then is he a Comforter. He reveals to the souls of sinners, the good things of the covenant of grace, which the Father hath provided, and the Son purchased. He shews to us mercy, grace, forgiveness, righteousness, acceptation with God; letteth us know that these are the things of Christ, which he hath procured for us, shews them to us for our comfort and establishment. These things, I say, he effectually declares to the souls of believers; and makes them know them for their own good; know them as originally the things of the Father, prepared from eternity in his love and good-will; as purchased for them by Christ, and laid up in store in the covenant of grace, for their use. Then is Christ magnified and glorified in their hearts; then they know what a Saviour and Redeemer he is. A soul doth never glorify or honour Christ upon a discovery, or sense of the eternal redemption he hath purchased for him, 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. xii. 3.

3. He sheds abroad the love of God in our hearts ;' Rom. v. 5. That it is the love of God to us, not our love to God, which is here intended, the context is so clear, as nothing can be added thereunto: now the love of God is either of ordination or of acceptation. The love of his purpose to do us good, or the love of acceptation and approbation with him, both these are called the love of God frequently in Scripture, as I have declared. Now how can these be shed abroad in our hearts? Not in themselves, but in a sense of

them; in a spiritual apprehension of them; ¿KKÉɣvrai, 'is shed abroad,' the same word that is used concerning the Comforter being given us, Tit. ii. 6. God sheds him abundantly, or pours him on us, so he sheds abroad, or pours out the love of God in our hearts. Not to insist on the expression, which is metaphorical; the business is, that the Comforter gives a sweet and plentiful evidence and persuasion of the love of God to us, such as the soul is taken, delighted, satiated withal. This is his work, and he doth it effectually. To give a poor sinful soul 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, I say, a soul an overflowing sense hereof, is an inexpressible mercy.

This we have in a peculiar manner by the Holy Ghost; it is his peculiar 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 is it also in respect of the Son; in his taking of his, and shewing of it unto us, as was declared. What we have of heaven in this world, lies herein and the manner of our fellowship with the Holy Ghost on this account, falls in with what was spoken before.

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 no, 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. An allusion it is to judicial proceedings in point of titles and evidences. The judge being set, the person concerned lays his claim, produceth his evidences and pleads them; his adversaries endeavouring all that in them lies, to invalidate them, and disannul his plea, and to cast him in his claim. In the midst of the trial, a person of known and approved integrity comes into the court, and gives testimony fully and directly on the behalf of the claimer, which stops the mouths of all his adversaries, and fills the man that pleaded 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 opposeth with all his might; sin and law assist him; 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 plea and contest, the Comforter comes; and by a word of promise, or otherwise, overpowers the heart with a comfortable suasion (and bears down all objections), that his plea is good, and that he is a child of God. And therefore, it is said of him, συμμαρτυρεῖ τῷ πνεύματι ἡμῶν. 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; kind and child-like, which is called 'crying Abba Father;' Gal. iv. 6. Remember still the manner of the Spirit's working before-mentioned; that he doth it effectually, voluntarily, and freely. Hence sometimes the dispute hangs long; the cause is pleading many years. The law seems sometimes to prevail; sin and Satan to rejoice; and the poor soul is filled with dread about its inheritance; perhaps its own witness, from its faith, sanctification, former experience, keeps up the plea with some life and comfort; but the work is not done, the conquest is not fully obtained, until the Spirit who worketh freely and effectually, when and how he will, comes in with his testimony also; cloth

per

ing his power with a word of promise, he makes all parties concerned to attend unto him, and puts an end to the controversy.

Herein he gives us holy communion with himself. The soul knows his voice when he speaks: 'nec hominem sonat.' 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. iv. 39. And when the Holy Ghost by one word stills the tumults and storms that are raised in the soul, giving it an immediate calm and security, it knows his divine power, and rejoices in his presence.

5. He seals us. 'We are sealed by the Holy Spirit of promise,' Eph. i. 13. and 'grieve not the Holy Spirit whereby you are sealed to the day of redemption;' chap. iv. 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 consi dered.

(1.) The nature of it.

(2.) 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 on believers really communicating the image of God in righteousness and true holiness unto the soul, sealeth us. To have this stamp of the Holy Ghost, so as to be an evidence unto the soul that it is accepted with God, is to be sealed by the Spirit; taking the metaphor from the nature of sealing. And in this sense is our Saviour said to be sealed of God, John vi. 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 twofold.

a

[1.] To confirm or ratify any grant or convenience made in writing. In such cases men set their seals to make good and confirm their grants, and when this is done they are irre

a Rev. v. 4.