CHAPTER VII.—The general ways of the saints, acting in communion with the Holy Ghost
cleansed us from our sins with His own blood." Can we not also derive a valuation of the dispensation of the Spirit for our consolation from this? He proceeds from the Father for that very purpose. He distributes and works according to His own will. And what are we, the recipients of this work? We are stubborn, perverse, ungrateful, constantly causing Him grief, vexation, and provocation.
Yet, He continues to shower us with His love and tenderness. Let us, by faith, contemplate this love of the Holy Spirit. It is the foundation and origin of all the communion we have with Him in this life. This discussion serves only to prepare our hearts for the proposed communion, and it barely scratches the surface of what could be said! These considerations could be further amplified, and countless more could be added. However, it is enough to show that the task at hand is one of the greatest duties and most extraordinary privileges of the gospel.
CHAPTER VII
The general ways of the saints' acting in communion with the Holy Ghost As we have discussed the general aspects of the Holy Spirit's actions within us, we shall now address the return of our souls to Him. First,
I will present the general actings of faith in relation to the work of the Holy Spirit, followed by specific details. There are three general ways in which the soul behaves in this communion, expressed negatively in Scripture but encompassing positive duties. These are: First, not
to grieve Him. Second, not to quench His motions. Third, not to resist Him.
There are three aspects to consider regarding the Holy Spirit: 1. His person, as indwelling in us. 2. His workings through grace, or His motions. 3. His operation in the ordinances of the Word and the sacraments—all serving the same purpose.
The three cautions mentioned earlier are suited to these three aspects: 1. Not to grieve Him in relation to His indwelling person. 2.
Not to quench Him in relation to His workings and motions of grace.
3. Not to resist Him in relation to the ordinances of Christ and His gifts for their administration. Since the entire general duty of believers in their communion with the Holy Spirit can be encompassed in these three things, I shall address them individually:
1. The first caution pertains directly to His person, dwelling within us. It is given in Ephesians 4:30: "And grieve not the Holy Spirit of God." There is a complaint in Isaiah 63:10 about those who vexed or grieved the Spirit of God, which seems to have inspired this caution. It is evident that the Holy Spirit's person is the intended focus here: (1.) This is clear from the phrase used,
"That Holy Spirit," which is preceded by a double article, Τὸ Πνεῦμα τὸ ἅγιον. (2.) It is also evident from the assigned work mentioned in the following words, that of "sealing to the day of redemption," which, as we have discussed, is the work of the Holy Spirit. While this could be understood as the Spirit in others or in ourselves, it is clear that the apostle is referring to the latter by including the significant and outstanding privilege we personally experience through Him: He seals us to the day of redemption.
Now, let us consider the significance of this expression, as it encompasses the first general rule of our communion with the Holy
Spirit: "Grieve not the Spirit." The term "grieving" or causing sorrow can be viewed from an active perspective, in terms of the individuals causing the grief, or from a passive perspective, in terms of the person experiencing grief. In the latter sense, the expression is metaphorical. The Spirit cannot be grieved or affected by sorrow, as that would imply change, disappointment, and weakness—all incompatible with His infinite perfections. However, individuals can actively engage in actions that are fitting and capable of causing grief to someone who cares for them, just as the Holy Spirit does. If He is not grieved, it is not due to our efforts, but rather to His unchangeable nature. Therefore, this expression signifies two things:
First, it highlights that the Holy Spirit is inclined towards us with love, care, tenderness, and a genuine concern for our well-being.
Therefore, when we err, He is said to be grieved, similar to how a good friend with a kind and loving nature would react to the mistakes of someone they care about. This is the primary aspect to consider in this caution—the foundation of it—the love, kindness, and tenderness of the Holy Spirit towards us. Therefore, the instruction is to "Grieve Him not."
Second, we are capable of performing actions that would cause Him grief, even if He is not passively affected by it. In doing so, we commit sin, which is no less significant than if He were to experience grief as we do. The apostle explains how this is done in the context of his discourse (verses 21-24). He encourages progression in sanctification and all the fruits of regeneration (verses 25-29). He warns against various specific evils that oppose these goals and provides a general motivation for pursuing both holiness and the avoidance of grieving the Holy Spirit. This occurs by falling short of
the universal sanctification that our incorporation into Christ requires. The positive duty implied in this caution, to not grieve the Holy Spirit, is to earnestly pursue universal holiness out of consideration and acknowledgment of the Holy Spirit's love, kindness, and tenderness. This serves as the foundation of our communion with Him in general. When the soul contemplates the love, kindness, and tenderness of the Holy Spirit towards us, and when it reflects upon all the manifestations of His love and goodwill, it will abstain from evil and walk in the path of holiness. This is true communion with Him. Considering that the Holy Spirit, our comforter, finds delight in our obedience and is saddened by our wrongdoings, becomes a continual motive and reason for us to walk closely with God in all holiness. This reflection, I assert, is the first general way in which we commune with Him.
Let us now focus on this matter. We lose both the power and joy of our obedience due to a lack of consideration. We should recognize why the Holy Spirit undertakes to be our comforter and how He fulfills that role. It is unworthy of us to grieve Him, for He comes to provide us with consolation. In the entire course of our obedience, let our souls exercise faith by reflecting on this truth and giving it due weight. We should say to ourselves, "The Holy Spirit, in His infinite love and kindness towards me, has condescended to be my comforter willingly, freely, and powerfully. Consider what I have received from Him! In the multitude of my perplexities, He has refreshed my soul.
Can I live a single day without His consolations? And shall I be careless in the matter that concerns Him? Shall I grieve Him through negligence, sin, and folly? Should not His love compel me to walk before Him in all that pleases Him?" This is how we have general fellowship with Him.
2. The second caution is found in 1 Thessalonians 5:19: "Quench not the Spirit." Various interpretations exist for these words.
Some say it refers to "the Spirit in others," meaning their spiritual gifts. However, this aligns with what follows in verse
20, "Despise not prophesyings." Others suggest it refers to "the light that God has set up in our hearts." Yet, where is it explicitly referred to as Τὸ Πνεῦμα, "the Spirit"? It is evident that the Holy
Spirit Himself is intended here, not in terms of His person (in which case He is said to be grieved, which is a personal affection), but in terms of His motions, actions, and operations.
The Holy Spirit is symbolized by the perpetual fire on the altar and is also referred to as a "Spirit of burning." The reasons behind this allusion are multifaceted, but we will not delve into them now. Opposition to fire occurs through quenching. Hence, the opposition to the actions of the Holy Spirit is termed
"quenching the Spirit," just as wet wood would do when thrown into a fire. Therefore, we are said, using the same metaphor, to "stir up with new fire" the gifts within us. The Holy Spirit strives with us, acts within us, and moves us in various ways to grow in grace and produce fruit befitting the principle He has endowed us with. The apostle cautions us to be careful lest, through the power of our lusts and temptations, we neglect to pay attention to His workings and hinder Him in His goodwill towards us—to the extent that lies within our ability.
This, then, is the second general rule for our communion with the Holy Spirit. It pertains to His gracious operations within us and through us. The Holy Spirit is said to act, exert His power, and manifest Himself in several ways. This includes moving upon and stirring up the grace we have received, supplying us with new grace from Jesus Christ, and prompting good thoughts within us either directly or indirectly. All of these contribute to our advancement in
obedience and our walk with God. We should diligently observe and take note of all these workings, considering their source and the purpose they lead us towards. In doing so, we have communion with the Holy Spirit when we can view Him by faith as the immediate source of all supplies, assistance, and relief we receive through grace.
He is the author of all virtuous actions, upward impulses, and motions in our hearts. He contends and strives against sin. When we consider all these actions and workings and recognize how they tend towards our consolation, we become vigilant and eager to utilize them all for the intended purpose, knowing that they come from a loving, kind, and tender Spirit. This is communion with Him.
3. The third caution pertains to Him and His work in the administration of the great ordinance of the Word. Stephen accuses the Jews in Acts 7:51 of "resisting the Holy Ghost." How did they do this? They did it in the same manner as their forefathers: "As your fathers did, so do ye." Their forefathers resisted the Holy Spirit by persecuting and killing the prophets.
Their opposition to the prophets who preached the gospel or foretold the coming of the Righteous One constituted resistance against the Holy Spirit. The Holy Spirit is said to be resisted when the preaching of the Word is disregarded because the gift of preaching comes from Him. "The manifestation of the Spirit is given to profit." Hence, when Jesus promises the Spirit to His disciples for convicting the world, He tells them that He will give them a mouth and wisdom which their adversaries will not be able to refute (Luke 21:15). Regarding the fulfillment of this promise in the case of Stephen, it is stated that his opponents
"were not able to resist the Spirit by which he spoke" (Acts 6:10).
When the Holy Spirit establishes a ministry in the Church, selects individuals for it, and equips them with gifts and abilities to dispense the Word, the disobedience and opposition to that