CHAPTER VIII.—Particular directions for communion with the Holy Ghost

Word constitute resistance against the Holy Spirit. We are warned against such behavior through the examples of others.

This encompasses the third general rule of our communion with the Holy Spirit: In the administration of the gospel, we are to acknowledge and focus on the authority, wisdom, and goodness of the Holy Spirit in granting men gifts for this purpose. We should recognize His presence with them and submit to His virtue. Thus, our obedience to the Word in its ministerial dispensation is based on this ground—that the Holy Spirit alone provides the necessary gifts. When this consideration humbles us before the Word, we have communion with the Holy Spirit in that ordinance. However, this has already been extensively discussed.

CHAPTER VIII

Particular directions for communion with the Holy Ghost Before I provide specific directions for our communion with the Holy

Spirit, I must present some cautions regarding His worship.

First, the reason and cause of all worship lies in the divine nature. It is impossible to worship any one person without worshipping the entire Trinity. The schoolmen have rightly argued that the formal reason and object of divine worship resides in the persons precisely considered. This pertains to their relationship to one another within the divine nature and essence. Praying to the Trinity by repetitively addressing the same petition to each person (as in the Litany) is

groundless and possibly impious. It assumes that one person is worshipped to the exclusion of another, when in reality, each person is worshipped as God—they are all God. It is as if we were to first desire something from the Father, and if heard and granted by Him, then ask the same thing from the Son, and so on with the Holy Spirit.

It suggests that we engage in three separate acts of worship for the same thing, expecting to be heard and granted the same thing three times, but the works of the Trinity, ad extra, are indivisible.

The proper and specific object of divine worship and invocation is the essence of God in its infinite excellence, dignity, majesty, and causal power as the supreme first cause of all things. This is common to all three persons and is proper to each of them. It is not the formal reason of worship based on their personhood, but rather their divine nature that is blessed forever. All adoration is directed towards that which is common to all three persons, so in each act of adoration and worship, all three persons are adored and worshipped. Creatures worship their Creator, and human beings worship the One in whose image they were created—namely, the One from whom every good and perfect gift descends. This describes God as God.

Secondly, when we commence our prayers to God the Father and conclude them in the name of Jesus Christ, the Son is no less invoked and worshipped at the beginning than the Father, even though He is specifically mentioned as the mediator in the closing of the prayer.

However, He is invoked in the Father's invocation because all three persons are God, and we invoke the Father as God, recognizing that each person is God.

Thirdly, the heavenly instruction provided in Ephesians 2:18 clarifies this matter. Our access in worship is stated to be "to the Father," which is achieved "through Christ" and "by the Spirit." This

distinguishes the persons in terms of their operations but not in terms of their object of worship. The Son and the Holy Spirit are no less worshipped in our approach to God than the Father Himself.

However, it is the grace of the Father, obtained through the mediation of the Son and the assistance of the Spirit, for which we draw near to God. Therefore, when we are led to worship (that is, to exercise faith and invoke) any person through the distinct dispensation of the Trinity, we thereby worship the entire Trinity.

Regardless of whether we invoke the Father, Son, or Holy Spirit, we worship the whole Godhead. Thus, this must be observed throughout this entire matter: when any work of the Holy Spirit (or any other person) that is specifically attributed to Him draws us to worship

Him, we do not exclude the involvement of other persons. While the work directs us to Him, we worship the whole Godhead.

Fourthly, with these cautions in mind, I affirm that we are to worship the Holy Spirit distinctly. Just as faith encompasses belief in the Father and the Son, as Jesus stated in John 14:1, "Believe in God; believe also in me," it equally extends to the Holy Spirit. Christ called

His disciples to exercise faith in Him as He was about to accomplish His great work of mediation, and now, as the Holy Spirit carries on the work of His delegation, the same is required. This is reinforced by the mention of their distinct operations: "My Father is working until now, and I am working." The formal reason for worshipping the Son is not His mediation but His being God (although His mediation serves as a powerful motive for worship). Similarly, the formal reason for worshipping the Holy Spirit is not solely His role as our comforter, but rather His being God. However, His role as our comforter serves as a powerful motive for worship.

In summary, the first direction is as follows: the grace, actions, love, and effects of the Holy Spirit as our comforter should stir us up and

motivate us to love, worship, believe in, and invoke Him. However, all of this, directed towards Him as God, is equally directed towards the other persons of the Trinity. It is through the fruits of His love towards us that we are spurred on to worship Him.

With these points established, let the saints learn to exercise faith specifically in the Holy Spirit as the immediate efficient cause of all the mentioned blessings. By faith, I mean that they should believe in Him, believe His words in all matters, and obey Him. This faith should not be based on imagination but on belief. The distinction of persons in the Trinity is not something to be imagined but to be believed. Therefore, when the Scriptures fully, frequently, clearly, and distinctly attribute the mentioned blessings to the immediate efficacy of the Holy Spirit, faith embraces Him in the revealed truth and particularly regards Him. In faith, we worship Him, serve Him, wait for Him, pray to Him, and praise Him. All these things are done by the saints in faith. The person of the Holy Spirit, who reveals

Himself through these operations and effects, is the specific object of our worship. Hence, when He ought to be specially honored but is not, He is being peculiarly sinned against. In Acts 5:3, Ananias is said to have lied to the Holy Spirit, not to God. Although the term "God" essentially denotes the whole Trinity, in this context, it specifically refers to the Holy Spirit. Ananias was supposed to honor the Holy

Spirit specifically in the special gift that he professed to possess. By failing to do so, he sinned specifically against Him. However, this must be further elaborated upon in more detail.

Therefore, let us give due consideration to every effect of the Holy Spirit in any of the aforementioned aspects, recognizing that they are acts of His love and power towards us. Faith, which takes note of His kindness in all things, accomplishes this. Often, He performs the role of a comforter towards us in various ways, yet we fail to find

complete comfort because we pay no attention to what He does. This, in turn, grieves Him. Among those who do receive and acknowledge the consolation He offers and administers, how few truly consider

Him as the Comforter and rejoice in Him as they should! In response to every work of consolation that believers experience, their faith should resolve, "This is from the Holy Spirit. He is the Comforter, the God of all consolation. I know that there is no joy, peace, hope, or comfort except that which He works, gives, and bestows. He willingly condescends to the office of a comforter out of love, and for this reason, He continues in it. Moreover, He is sent by the Father and the Son for this purpose. Through Him, I partake in my joy—it is in the Holy Spirit. I receive consolation, and He is the Comforter. How can I adequately value His love? How shall I appreciate the mercy I have received!"

This, I must say, applies to every specific work of the Holy Spirit towards us. In this, we have communion and fellowship with Him, as I partially revealed when discussing the specific aspects. Does He pour out the love of God in our hearts? Does He bear witness to our adoption? The soul considers His presence, reflects on His love, condescension, goodness, and kindness; it is filled with reverence for Him and takes care not to grieve Him, striving to keep His temple,

His dwelling place, pure and holy.

Furthermore, our communion with Him leads us to offer returning praise, thanks, honour, glory, and blessing to Him for the mercies and privileges we receive from Him, which are numerous. This is where our next direction lies. Just as we do with the Son of God in light of our redemption, as in Revelation 1:5-6: "To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever." Shouldn't similar praises and blessings be due to the One

who makes the work of redemption effective for us? The One who undertook our consolation with no less infinite love than the Son undertook our redemption. When our hearts are filled with joy, supported in peace, and established in obedience, let us ascribe to Him the praise that He deserves, bless His name, and rejoice in Him.

Offering thanksgiving to the Holy Spirit, glorifying Him for His consolations, is a significant part of our communion with Him.

Considering His voluntary engagement in this work, His coming forth from the Father for this purpose, His mission by the Son, and His love and kindness, the soul of a believer pours out grateful praises to Him and is deeply moved by this duty. There is no duty that leaves a more heavenly impression on the soul than this.

Additionally, our communion with Him is expressed in our prayers to Him, as we seek the continuation of the work of our consolation that He has undertaken. John prays for grace and peace from the seven Spirits before the throne, which refers to the Holy Spirit whose operations are perfect and complete. This aspect of worship is frequently mentioned in Scripture, and all other aspects of worship naturally accompany it. Let the saints consider the great need they have for the aforementioned effects of the Holy Spirit, along with many others that could be mentioned. Let them weigh all the privileges they partake in, remembering that He distributes them according to His will and has sovereign control over them. This will prepare them for this duty.

The manner and sense in which this duty is to be performed have already been explained. The formal reason for this worship and its ultimate object have also been revealed. No small measure of the life, efficacy, and vitality of faith is put forth in this duty. If we fail to meet

God with His worship in every way He is pleased to communicate

Himself to us, we fall short of the expansiveness of spirit required to walk in His ways. In these matters, He reveals Himself in the person of the Holy Spirit. It is through our prayers and supplications that we encounter Him, His love, grace, and authority.

Furthermore, consider Him as He condescends to this delegation by the Father and the Son to be our comforter, and daily ask Him of the Father in the name of Jesus Christ. This is the daily practice of believers. They look upon Him and, by faith, consider the Holy Spirit as promised to be sent. They know that all their grace, peace, mercy, joy, and hope lie in this promise. For it is through Him, the promised

Spirit, and Him alone that these things are communicated to them.

Therefore, if our life unto God or the joy of that life is of significance, we are to abound in this practice—asking Him of the Father, just as children daily ask their parents for bread. And as we ask for and receive the Holy Spirit, we have communion with the Father in His love (from whom the Spirit is sent) and with the Son in His grace

(through which the Spirit is obtained for us), as well as with the Spirit Himself on account of His voluntary condescension to this dispensation. Every request for the Holy Spirit implies our embrace of all these realities. Oh, the richness of God's grace!

Humbling ourselves for our failures in relation to Him is another part of our communion with Him. We are to mourn if we have grieved Him in His person, quenched His grace, or resisted Him in His ordinances, as has been explained. Let our souls humble themselves before Him for these reasons. This reflection on our failures is a significant element of godly sorrow and is fitting to affect our hearts with humility and indignation against sin, perhaps more so than any other consideration. I could continue with similar reflections and apply them to the specific effects of the Holy Spirit

listed, but my intention is merely to outline the main points and leave their application to others.

I shall conclude this entire discourse with some reflections on the sad state and condition of those who are not partakers of this promise of the Spirit and do not experience His consolation:

1. They have no true consolation or comfort, regardless of their circumstances and condition. Are they in affliction or trouble?

They must bear the burden themselves, and it becomes evident how inadequate they are when God's hand weighs heavily upon them. People may appear resolute and put on a brave face to contend with their troubles, but when this courage is solely derived from human spirit— (1.) It is usually just a façade. It is done for the sake of others, so as not to appear dispirited or dejected. Their hearts are consumed and devoured by troubles and mental anxieties. Their thoughts are perplexed, and though they strive constantly, they never achieve victory. Every new trouble, every slight change in their trials, leads to fresh vexation. It is an unsubstantiated resolution that sustains them, and they are easily shaken. (2.) What value does their best resolve and endurance hold? It is nothing more than contending with God, who has entangled them—like a flea struggling beneath a mountain. Even if, on account of external considerations and principles, they strive for patience and endurance, it is still a contest with God—a futile effort to remain calm under that which God has sent to disturb them. God does not afflict people without the Spirit to test their patience, but to disturb their peace and security. All their attempts to arm themselves with patience and resolution are futile attempts to hold on to what God will cast them out of or to bring them closer to ruin. This is the extent of their consolation in times of trouble.

(3.) If they do expect any care from God or find relief in it— which they often do, for various reasons, especially when driven from other sources of comfort—all their relief is akin to the dream of a hungry person who believes they are eating and drinking, feeling refreshed. But upon awakening, they find themselves empty and disappointed. Similarly, they will find that all the relief and support they expected to receive from God, and all the security they seemed to have from Him, were illusions. When they awaken on the day of judgment and see everything clearly, they will realize that God was their enemy, laughing at their calamity and mocking them in their fear.

This is their experience in times of trouble. Is it any better for them in times of prosperity? True, their prosperity is often great and may be wonderfully described in Scripture, especially in terms of their lives and peaceful, tranquil ends. But do they truly experience consolation throughout their days? They eat, drink, sleep, make merry, and perhaps accumulate wealth, but how little do these things distinguish them from perishing beasts! It is well-known that Solomon, surpassing all the sons of men of our generation in terms of experiencing and understanding the utmost of these things, acknowledged this fact. His account of them is familiar: "Vanity of vanities, says the Preacher, vanity of vanities! All is vanity"

(Ecclesiastes 1:2). This is their consolation: crackling thorns under a pot, a momentary flash and blaze that quickly perishes. Therefore, both adversity and prosperity bring about their destruction, and whether they are laughing or crying, they are still dying.

2. They have no peace—no peace with God or within their own souls. I understand that many of them manage to maintain a semblance of tranquillity based on false foundations, grounds, and expectations. However, that is their state. True and lasting

peace, being an effect of the Holy Spirit in the hearts of believers (as previously explained), is not present in those who do not partake in Him. They may cry out "Peace, peace," even when sudden destruction is imminent. The principles of their peace

(as can be easily demonstrated) include darkness or ignorance, a deceitful conscience, self-righteousness, and vain hope. All their principles of peace can be traced back to these sources, and what will they avail them on the day when the Lord deals with them?

3. I could make the same observation about their joy and hope— they are false and fleeting. Let those who have satisfied themselves with a belief in their interest in the blessings of the gospel, yet have scorned the Spirit of Christ, consider this. I am aware that many may pretend to have Him, yet remain strangers to His grace. But if those who treat Him kindly and honour Him in profession perish unless He dwells in them with power, then what fate awaits those who oppose and insult Him? Scripture tells us that if the Spirit of Christ is not in us, we are dead, we are reprobates—we do not belong to Christ. Without Him, you cannot experience any of the glorious effects mentioned earlier that He bestows upon believers. Yet, instead of earnestly examining whether He dwells within you, you are ready to mock those in whom He does reside. Are there none among those who profess the gospel who have never sincerely questioned whether they have partaken of the Holy Spirit? You, who find such inquiries laughable and regard anyone speaking of the Spirit as empty pretenders, may the Lord awaken you to see your condition before it is too late! If the Spirit does not reside in you, if He is not your Comforter, then God is not your Father, the Son is not your Advocate, and you have no share in the gospel. Oh, that God would rouse some poor soul to consider this matter before neglecting and despising the Holy Spirit leads to a point

of no return! May the Lord lay bare the foolishness of their hearts before them, so that they may be ashamed and confounded, and never act presumptuously again!

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Table of Contents

PREFATORY NOTE

PREFACE PART I: Of Communion with God CHAPTER I.—That the saints have communion with God

CHAPTER II.—That the saints have this communion distinctly with the Father, Son, and Spirit CHAPTER III.—Of the peculiar and distinct communion which the saints have with the Father CHAPTER IV.—Inferences on the former doctrine concerning communion with the Father in love.

PART II: Of Communion with the Son CHAPTER I.—Of the fellowship which the saints have with Jesus

Christ the Son of God—.

CHAPTER II.—What it is wherein we have peculiar fellowship with the Lord Christ CHAPTER III.—Of the way and manner whereby the saints hold communion with the Lord Christ as to personal grace

DIGRESSION I - Some excellencies of Christ proposed to consideration, to endear our hearts unto him—

DIGRESSION II - All solid wisdom laid up in Christ CHAPTER IV.—Of communion with Christ in a conjugal relation in respect of consequential affections CHAPTER V.—Other consequential affections

CHAPTER VI.—Of communion with Christ in purchased grace CHAPTER VII.—The nature of purchased grace

CHAPTER VIII.—How the saints hold communion with Christ as to their acceptation with God CHAPTER IX.—Of communion with Christ in holiness

CHAPTER X.—Of communion with Christ in privileges PART III: Of Communion with the Holy Spirit

CHAPTER I.—The foundation of our communion with the Holy Ghost (John 14:1–7) opened at large CHAPTER II.—Of the actings of the Holy Ghost in us, being bestowed on us—He worketh effectually, distributeth, giveth

CHAPTER III.—Of the things wherein we have communion with the Holy Ghost—He brings to remembrance the things spoken by Christ,

John 14:26

CHAPTER IV.—The general consequences in the hearts of believers of the effects of the Holy Ghost before mentioned—Consolation

CHAPTER V.—Some observations and inferences from discourses foregoing concerning the Spirit CHAPTER VI.—Of particular communion with the Holy Ghost

CHAPTER VII.—The general ways of the saints, acting in communion with the Holy Ghost

CHAPTER VIII.—Particular directions for communion with the Holy Ghost

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