Part 3, Chapter 7: General Ways of the Saints Acting in Communion with the Holy Spirit

The general ways of the saints acting in communion with the Holy Ghost.

As in the account given of the actings of the Holy Ghost in us, we manifested first the general adjuncts of his actings, or the manner thereof; so now in the description of the returns of our souls to him, I shall in the first place, propose the general actings of faith, in reference to this work of the Holy Ghost, and then descend unto particulars. Now there are three general ways, of the soul's deportment in this communion, expressed all negatively in the Scripture, but all including positive duties.

- 1. Now these are first, not to grieve him. - 2. Secondly, not to quench his motions. - 3. Thirdly, not to resist him.

There are three things considerable in the Holy Ghost.

- 1. First his person, as dwelling in us. - 2. Secondly his actings by grace, or his motions. - 3. Thirdly his working in ordinances of the word, and the sacraments; all for the same end and purpose.

To these three, are the three cautions before suited.

- 1. First, not to grieve him, in respect of his person dwelling in us. - 2. Secondly, not to quench him, in respect of the actings, and motions of his grace. - 3. Thirdly, not to resist him in respect of the ordinances of Christ and his gifts, for their administration.

Now because the whole general duty of believers in their communion with the Holy Ghost, is comprised in these three things; I shall handle them severally.

The first caution concerns his person immediately, as dwelling in us. It is given Ephesians 4:30. Grieve not the Holy Spirit of God. There is a complaint, Isaiah 63:10, of them who vexed, or grieved the Spirit of God. And from thence does this caution seem to be taken. That it is the person of the Holy Ghost which is here intended, is evident.

First, from the phrase, or manner of expression, with a double article; that Holy Spirit. And also,

2. From the work assigned to him in the following words, of sealing to the day of redemption. Which (as has been manifested,) is the work of the Holy Ghost. Now whereas this may be understood of the spirit in others, or in ourselves; it is evident that the apostle intends it in the latter sense, by his addition of that signal, and eminent privilege which we ourselves enjoy by him, he seals us to the day of redemption.

Let us see then the tendency of this expression, as comprising the first general rule of our communion with the Holy Ghost. Grieve not the Spirit.

The term of grieving, or affecting with sorrow, may be considered either actively, in respect of the persons grieving; or passively in respect of the persons grieved. In the latter sense the expression is metaphorical; the Spirit cannot be grieved, or affected with sorrow, which infers alteration, disappointment, weakness, all incompatible with his infinite perfections: yet men may actively do that which is fit and able to grieve any one that stands affected towards them, as does the Holy Ghost. If he be not grieved it is no thanks to us, but to his own unchangeable nature. So that there are two things denoted in this expression.

First, that the Holy Ghost is affected towards us, as one that is loving, careful, tender, concerned in our good, and well-doing, and therefore upon our miscarriages is said to be grieved. As a good friend of a kind, and loving nature is apt to be so on the miscarriage of him whom he does affect. And this is that we are principally to regard in this caution as the ground and foundation of it; the love, kindness, and tenderness of the Holy Ghost unto us. Grieve him not.

Secondly, that we may do those things, that are proper to grieve him, though he be not passively grieved; our sin being no less therein, than if he were grieved as we are. Now how this is done, how the Spirit is grieved, the apostle declared in the contexture of that discourse, verses 21, 22, 23, 24. He presses to a progress in sanctification, and all the fruits of regeneration verses 25, 26, 27, 28, 29. He dehorts from sundry particular evils, that were contrary thereto, and then gives the general enforcement of the one and the other; and grieve not the Holy Spirit of God; that is by coming short of that universal sanctification, which our planting into Christ does require. The positive duty included in this caution, of not grieving the Holy Spirit is this; that we pursue universal holiness with regard unto, and upon the account of the love, kindness, and tenderness of the Holy Ghost. This is the foundation of our communion, we have in general. When the soul considers the love, kindness and tenderness of the Holy Ghost unto him, when he considers all the fruits and acts of his love and goodwill towards him, and on that account, and under that consideration, because he is so concerned in our ways, and walkings, to abstain from evils and to walk in all duties of holiness, this is to have communion with him. This consideration that the Holy Ghost, who is our comforter, is delighted with our obedience, grieved at our evils, and follies, being made a continual motive to, and reason of our close walking with God in all holiness, is, I say, the first general way of our communion with him.

Here let us fix a little. We lose both the power and pleasure of our obedience, for want of this consideration. We see on what account the Holy Ghost undertakes to be our comforter, by what ways and means he performs that office towards us: what an unworthy thing it is to grieve him, who comes to us on purpose to give us consolation? Let the soul in the whole course of its obedience exercise itself by faith to thoughts hereof, and lay due weight upon it. The Holy Ghost in his infinite love and kindness towards me, has condescended to be my comforter; he does it willingly, freely, powerfully; what have I received from him? In the multitude of my perplexities how has he refreshed my soul? Can I live one day without his consolations? And shall I be regardless of him in that wherein he is concerned? Shall I grieve him by negligence, sin and folly? Shall not his love constrain me to walk before him to all well pleasing? So have we in general, fellowship with him.

The second rule is that of 1 Thessalonians 5:19: quench not the Spirit. Various thoughts have been offered about the sense of these words. Some say it refers to the Spirit in others, that is, their spiritual gifts — but then it falls in with what follows, verse 20: despise not prophesying. Others say it refers to the light that God has set up in our hearts — but where is that called absolutely 'the Spirit'? It is the Holy Spirit himself who is here intended — not immediately in respect of his person, in which regard he is said to be grieved, which is a personal affection, but in respect of his motions, actings, and operations. The Holy Spirit was typified by the fire that was always kept alive on the altar. He is also called a Spirit of burning. The opposition made to fire in its acting is by quenching. Hence the opposition made to the actings of the Holy Spirit is called quenching of the Spirit, as some kind of wet wood does when cast into fire. Therefore we are said in pursuance of the same metaphor to stir up with new fire the gifts that are in us. The Holy Spirit is striving with us, acting in us, moving variously for our growth in grace and the bringing forth of fruit meet for the principle with which he has endued us. Take heed, says the apostle, lest by the power of your lusts and temptations you fail to attend to his workings, but hinder him in his goodwill toward you — that is, what in you lies.

This then is the second general rule for our communion with the Holy Spirit. It respects his gracious operations in us and by us. There are several and various ways by which the Holy Spirit is said to act, exert, and put forth his power in us: partly by moving upon and stirring up the grace we have received; partly by new supplies of grace from Jesus Christ falling in with occasions for their exercise; raising good motions immediately or occasionally within us — all tending to our furtherance in obedience and walking with God. All these are we carefully to observe and take notice of. We have communion with the Holy Spirit when we consider him by faith as the immediate author of all supplies, assistances, and the whole relief we have by grace — of all good actings, risings, and motions in our hearts, of all strivings and contendings against sin. When we consider all these his actings and workings in their tendency to our consolation, and on that account are careful and watchful to improve them all to the end aimed at, as coming from him who is so loving and kind and tender to us — we have communion with him.

This is what is intended. Every gracious acting of the blessed Spirit in and toward our souls is constantly by faith to be considered as coming from him in a peculiar manner. His mind, his goodwill, is to be observed therein. From this, care and diligence for the improvement of every motion of his will arise; reverence of his presence with us, with due spiritual regard to his holiness, follows; and our souls are accustomed to intercourse with him.

The third caution concerns him and his work in the dispensation of that great ordinance of the word. Stephen tells the Jews in Acts 7:51 that they resisted the Holy Spirit. How did they do it? As their fathers did: as your fathers did, so do you. How did their fathers resist the Holy Spirit? Verse 52: they persecuted the prophets and slew them. Their opposition to the prophets in preaching the gospel — or their showing of the coming of the Just One — was their resisting of the Holy Spirit. The Holy Spirit is said to be resisted in the contempt of the preaching of the word, because the gift of preaching it is from him. The manifestation of the Spirit is given to profit. Hence when our Savior promises the Spirit to his disciples to be present with them for the conviction of the world, he tells them he will give them a mouth and wisdom which their adversaries shall not be able to gainsay or resist, Luke 21:15. Concerning which, in the accomplishment in Stephen, it is said that they were not able to resist the Spirit by which he spoke, Acts 6:10. The Holy Spirit setting up a ministry in the church, separating men to it, and furnishing them with gifts and abilities for the dispensation of the word — the not obeying of that word, opposing of it, not falling down before it, is called resisting of the Holy Spirit. And this is the third general rule of our communion with the Holy Spirit: in the dispensation of the word of the gospel, the authority, wisdom, and goodness of the Holy Spirit in furnishing men with gifts to that end and purpose, and his presence with them as to the virtue thereof, is to be eyed; and subjection given to it on that account. On this reason and ground is obedience to be yielded to the word in the ministerial dispensation thereof — because the Holy Spirit alone furnishes with gifts to that end and purpose. When this consideration causes us to fall low before the word, then have we communion with the Holy Spirit in that ordinance.

The general ways believers act in communion with the Holy Spirit.

Just as in describing the Holy Spirit's workings in us we first identified the general qualities of how He acts, so now in describing our soul's response to Him I will first lay out the general ways faith operates in relation to His work, before moving to the particulars. There are three general patterns of the soul's conduct in this communion, all expressed negatively in Scripture, but each including a positive duty.

1. Do not grieve Him. 2. Do not quench His promptings. 3. Do not resist Him.

There are three aspects of the Holy Spirit to consider.

1. His person, as dwelling in us. 2. His workings by grace — His promptings and motions. 3. His work through the ordinances of the word and the sacraments — all serving the same end and purpose.

Each of the three cautions above corresponds to one of these three aspects.

1. Do not grieve Him — with respect to His person as He dwells in us. 2. Do not quench Him — with respect to the actings and promptings of His grace. 3. Do not resist Him — with respect to the ordinances of Christ and the gifts He gives for their administration.

Since the whole general duty of believers in their communion with the Holy Spirit is contained in these three things, I will treat each of them in turn.

The first caution concerns His person directly, as He dwells in us. It is given in Ephesians 4:30: 'Do not grieve the Holy Spirit of God.' Isaiah 63:10 records a complaint against those who grieved the Spirit of God, and this caution appears to be drawn from that passage. It is clear that this refers to the person of the Holy Spirit.

This is clear, first, from the phrase itself and its double article: 'that Holy Spirit.' And also:

2. From the work assigned to Him in the following words: sealing us until the day of redemption. As has been shown, this is the work of the Holy Spirit. Now, while this could in principle refer to the Spirit at work in others or in ourselves, the apostle clearly intends the latter sense — as shown by his adding that notable and outstanding privilege which we ourselves enjoy: He seals us until the day of redemption.

Let us then examine what this expression means as the first general rule of our communion with the Holy Spirit. 'Do not grieve the Spirit.'

The word 'grieve' — meaning to cause sorrow — can be considered from two sides: actively, on the part of the one who grieves, or passively, on the part of the one grieved. In the latter sense the expression is figurative, since the Spirit cannot literally be made sorrowful — an experience that implies change, disappointment, and weakness, all of which are incompatible with His infinite perfection. Yet people may actively do what would naturally grieve anyone who cares about them the way the Holy Spirit does. If He is not grieved in the full sense, that is no credit to us but to His own unchangeable nature. Two things, then, are meant by this expression.

First, that the Holy Spirit is disposed toward us as one who is loving, caring, tender, and deeply concerned for our good and well-being — and therefore, when we sin, He is said to be grieved. It is like a good and loving friend who is naturally pained when someone he cares about goes wrong. This is what we are primarily to keep in mind in this caution — the love, kindness, and tenderness of the Holy Spirit toward us. Do not grieve Him.

Second, we may do things that are fitting to cause grief — even if He is not passively grieved — and our sin is no less real for that. The apostle explains how this grieving happens in the surrounding verses (Ephesians 4:21-29). He presses progress in sanctification and all the fruits of regeneration (verses 25-29). He warns against various specific sins that run counter to this, and then gives this general enforcement of both encouragements and warnings: 'Do not grieve the Holy Spirit of God' — that is, by falling short of the universal holiness that our union with Christ demands. The positive duty contained in this caution — not grieving the Holy Spirit — is this: pursue complete holiness with a conscious regard for the love, kindness, and tenderness of the Holy Spirit. This is the foundation of our fellowship with Him in general. When the soul reflects on the Holy Spirit's love, kindness, and tenderness toward him — on all the acts and fruits of His love and goodwill — and on that basis, because the Spirit is so invested in how we live and walk, chooses to turn from evil and walk in all holy duties: that is communion with Him. Making this awareness — that the Holy Spirit who is our Comforter is delighted by our obedience and grieved by our sins and follies — a continual motive for walking closely with God in all holiness: this is the first general way of our communion with Him.

Let us pause here a moment. We lose both the power and the joy of our obedience by neglecting this truth. We see what moves the Holy Spirit to become our Comforter, and by what means He carries out that work for us. How unworthy it is to grieve the One who comes to us for the very purpose of giving us consolation. Let the soul, throughout the whole course of its obedience, exercise itself by faith in reflecting on this and laying due weight on it. The Holy Spirit, in His infinite love and kindness toward me, has condescended to be my Comforter. He does it willingly, freely, powerfully. What have I received from Him? In the midst of my many troubles, how He has refreshed my soul! Can I live a single day without His consolations? And shall I be careless toward Him in the things that matter to Him? Shall I grieve Him through negligence, sin, and foolishness? Shall His love not move me to walk before Him in a way that fully pleases Him? In this way we have fellowship with Him in general.

The second rule is found in 1 Thessalonians 5:19: 'Do not quench the Spirit.' Various interpretations have been offered for these words. Some say it refers to the Spirit in others — that is, their spiritual gifts — but then it overlaps with what follows in verse 20: 'Do not despise prophetic utterances.' Others say it refers to the light God has set up in our hearts — but where is that ever called simply 'the Spirit'? It is the Holy Spirit Himself who is intended here — not immediately in respect of His person (which is what is in view when He is said to be grieved, since grief is a personal quality), but in respect of His promptings, actings, and operations. The Holy Spirit was pictured by the fire that was kept perpetually burning on the altar. He is also called a Spirit of burning. The way to oppose fire in its action is to quench it. So the opposition to the Holy Spirit's actings is called quenching the Spirit — like wet wood thrown into a fire. This is why we are said, under the same figure, to fan into flame the gifts that are in us. The Holy Spirit is at work in us — striving with us, acting in us, moving in various ways for our growth in grace and the producing of fruit consistent with the principle He has placed within us. Take care, the apostle says, lest through the power of your desires and temptations you fail to attend to His workings and so hinder Him in His goodwill toward you — so far as that is in your power.

This, then, is the second general rule for our communion with the Holy Spirit, and it concerns His gracious operations in and through us. The Holy Spirit acts, exerts Himself, and puts forth His power in us in several ways: partly by stirring up and moving the grace we have already received; partly by new supplies of grace from Jesus Christ that come in as occasions arise for their use; and by raising good impulses directly or through circumstances within us — all tending toward our advancement in obedience and our walk with God. All of these we are to observe carefully and take note of. We hold communion with the Holy Spirit when we consider Him by faith as the immediate source of all our supplies, assistance, and every form of relief we receive through grace — the author of every good impulse, stirring, and movement in our hearts, and every striving and contending against sin. When we see all His workings and stirrings in terms of what they are aimed at — our consolation — and on that account are careful and watchful to make the most of every one of them for that end, knowing they come from One who is so loving, kind, and tender toward us: that is communion with Him.

This is what is meant. Every gracious working of the blessed Spirit in and toward our souls is to be consistently recognized by faith as coming from Him in a distinctive way. His mind and His goodwill are to be observed in it. From this arises care and diligence to make the most of every prompting of His; reverence for His presence with us and a proper spiritual attentiveness to His holiness follows; and our souls grow accustomed to interaction with Him.

The third caution concerns the Holy Spirit and His work in the administration of the great ordinance of the word. Stephen tells the Jews in Acts 7:51 that they had resisted the Holy Spirit. How did they do it? The same way their fathers did: 'As your fathers did, so do you.' How did their fathers resist the Holy Spirit? Verse 52 tells us: they persecuted the prophets and killed them. Their opposition to the prophets as they preached the gospel — proclaiming the coming of the Just One — was their resisting of the Holy Spirit. The Holy Spirit is said to be resisted through contempt of the preaching of the word, because the gift of preaching comes from Him. 'To each one is given the manifestation of the Spirit for the common good.' This is why, when our Savior promises the Spirit to His disciples to be with them in convicting the world, He tells them He will give them a mouth and wisdom that their opponents will not be able to contradict or resist (Luke 21:15). This was fulfilled in Stephen's case: 'They were unable to resist the wisdom and the Spirit with which he was speaking' (Acts 6:10). The Holy Spirit establishes a ministry in the church, sets people apart for it, and equips them with gifts and abilities to preach the word. Refusing to obey that word, opposing it, and failing to bow before it is called resisting the Holy Spirit. This is the third general rule of our communion with the Holy Spirit: in the preaching of the gospel, the authority, wisdom, and goodness of the Holy Spirit in equipping people for that work and His presence with them in its power are to be recognized; and submission is to be given to the word on that basis. Obedience to the word as it is preached in the ministry is to be rendered for this reason: because the Holy Spirit alone equips people for that purpose. When this awareness causes us to bow low before the word, we hold communion with the Holy Spirit in that ordinance.