Chapter II — Properties of the Comforter

To evidence yet further the nature of this office and work, we may consider and enquire into the general adjuncts of it as exercised by the Holy Spirit. And they are four.

First, infinite condescension. This is among those mysteries of the divine dispensation which we may admire, but cannot comprehend. And it is the property of faith alone to act and live upon incomprehensible objects. What reason cannot comprehend, it will neglect as that which it has no concernment in, nor can have benefit by. Faith is most satisfied and cherished with what is infinite and inconceivable, as resting absolutely in divine revelation. Such is this condescension of the Holy Ghost. He is by nature over all, God blessed for ever. And it is a condescension in the divine excellency to concern itself in a particular manner, in any creature whatever. God humbles himself to behold the things that are done in heaven and in earth (Psalm 113:5, 6). How much more does he do so in submitting himself to the discharge of an office in the behalf of poor worms here below.

This I confess is most astonishing, and attended with the most incomprehensible rays of divine wisdom and goodness in the condescension of the Son. For he carried the term of it to the lowest and most abject condition that a rational, intelligent nature is capable of. So is it represented by the Apostle (Philippians 2:6, 7, 8). For he not only took our nature into personal union with himself, but became in it, in his outward condition as a servant, yes, as a worm and no man, a reproach of men, and despised of the people, and became subject to death, the ignominious, shameful death of the cross. Hence this dispensation of God was filled up with infinite wisdom, goodness and grace. How this exinanition of the Son of God was compensated with the glory that did ensue, we shall rejoice in the contemplation of to all eternity. And then shall the character of all divine excellencies be more gloriously conspicuous on this condescension of the Son of God, than ever they were on the works of the whole creation, when this goodly fabric of heaven and earth was brought by divine power and wisdom through darkness and confusion out of nothing.

The condescension of the Holy Spirit to his work and office is not indeed of the same kind, as to the Terminus ad quem, or the object of it. He assumes not our nature, he exposes not himself to the injuries of an outward state and condition. But yet it is such as is more to be the object of our faith in adoration, than of our reason in disquisition. Consider the thing in itself; how one Person in the Holy Trinity, subsisting in the unity of the same divine nature, should undertake to execute the love and grace of the other Persons, and in their names: what do we understand of it? This holy economy in the distinct and subordinate actings of the divine Persons in these external works, is known only to, is understood only by themselves. Our wisdom it is to acquiesce in express, divine revelation. Nor have they scarcely more dangerously erred by whom these things are denied, than those have done, who by a proud and conceited subtlety of mind, pretend to a conception of them, which they express in words and terms as they say, precise and accurate, indeed foolish and curious, whether of other men's coining or their own finding out. Faith keeps the soul at a holy distance from these infinite depths of the divine wisdom, where it profits more by reverence and holy fear, than any can do by their utmost attempt to draw nigh to that inaccessible light wherein these glories of the divine nature do dwell.

But we may more steadily consider this condescension with respect to its object; the Holy Spirit thereby becomes a Comforter to us poor, miserable worms of the earth. And what heart can conceive the glory of this grace? What tongue can express it? Especially will its eminency appear, if we consider the ways and means whereby he does so comfort us, and the opposition from us which he meets withal therein, whereof we must treat afterwards.

Secondly, unspeakable love accompanies the susception and discharge of this office; and that working by tenderness and compassion. The Holy Spirit is said to be the divine, eternal, mutual love of the Father and the Son. And although I know that much wariness is to be used in the declaration of those mysteries, nor are expressions concerning them to be ventured on not warranted by the letter of the Scripture, yet I judge that this notion does excellently express, if not the distinct manner of subsistence, yet the mutual, internal operation of the persons of the Blessed Trinity. For we have no term for, nor notion of that ineffable complacence and eternal rest which is therein, beyond this of love. Hence it is said that God is love (1 John 4:8, 16). It does not seem to be an essential property of the nature of God only, that the Apostle does intend. For it is proposed to us as a motive to mutual love among ourselves: and this consists not simply in the habit or affection of love, but in the actings of it in all its fruits and duties. For so is God love, as that the internal actings of the Holy Persons which are in and by the Spirit, are all the ineffable actings of love, wherein the nature of the Holy Spirit is expressed to us. The Apostle prays for the presence of the Spirit with the Corinthians under the name of the God of love and peace (2 Corinthians 13:11). And the communication of the whole love of God to us is committed to the Spirit, for the love of God is shed abroad in our hearts by the Holy Ghost which is given to us (Romans 5). And hence the same Apostle distinctly mentions the love of the Spirit, conjoining it with all the effects of the mediation of Christ (Romans 15:30). "I beseech you, brethren, for the Lord Jesus Christ his sake, and for the love of the Spirit": I do so on the account of the respect you have to Christ, and all that he has done for you, which is a motive irresistible to believers. I do it also for the love of the Spirit; all that love which he acts, and communicates to you. Therefore in all the actings of the Holy Ghost towards us, and especially in this of his susception of an office in the behalf of the Church, which is the foundation of them all, his love is principally to be considered, and that he chooses this way of acting and working towards us to express his peculiar, personal character, as he is the eternal love of the Father and the Son. And among all his actings towards us, which are all acts of love, this is most conspicuous in those wherein he is a Comforter.

Therefore, because this is of great use to us, as that which ought to have, and which will have, if duly apprehended, a great influence on our faith and obedience, and is moreover the spring of all the consolations we receive by and from him, we shall give a little evidence to it, namely, that the love of the Spirit is principally to be considered in this office, and the discharge of it. For whatever good we receive from any one, whatever benefit or present relief we have thereby, we can receive no comfort or consolation in it, unless we are persuaded that it proceeds from love; and what does so, be it never so small, has refreshment and satisfaction in it to every ingenious nature. It is love alone that is the salt of every kindness or benefit, and which takes out of it everything that may be noxious or hurtful. Without an apprehension hereof, and satisfaction herein, multiplied beneficial effects produce no internal satisfaction in them that do receive them, nor put any real engagement on their minds (Proverbs 23:6, 7, 8). It is therefore of concernment to us to secure this ground of all our consolation; in the full assurance of faith, that there was infinite love in the susception of this office by the Holy Ghost. And it is evident that so it was,

1. From the nature of the work itself. For the consolation or comforting of any who stand in need thereof, is an immediate effect of love, with its inseparable properties of pity and compassion. Especially it must be so where no advantage redounds to the Comforter, but the whole of what is done respects entirely the good and relief of them that are comforted. For what other affection of mind can be the principle hereof from where it may proceed? Persons may be relieved under oppression by justice, under want by bounty; but to comfort and refresh the minds of any, is a peculiar act of sincere love and compassion: so therefore must this work of the Holy Ghost be esteemed to be. I do not intend only that his love is eminent and discernible in it, but that it proceeds solely from love. And without a faith hereof we cannot have the benefit of this divine dispensation, nor will any comforts that we receive be firm or stable. But when this is once graciously fixed in our minds, that there is not one drop of comfort or spiritual refreshment administered by the Holy Ghost, but that it proceeds from his infinite love; then are they disposed into that frame which is needful to comply with him in his operations. And in particular, all the acts wherein the discharge of this office does consist, are all of them acts of the highest love, of that which is infinite, as we shall see in the consideration of them.

The manner of the performance of this work is so expressed, as to evince and expressly demonstrate that it is a work of love. So is it declared where he is promised to the Church for this work (Isaiah 66:13): 'As one whom his mother comforts, so will I comfort you, and you shall be comforted in Jerusalem.' He whom his mother comforts is supposed to be in some kind of distress: nor indeed is there any, of any kind that may befall a child whose mother is kind and tender, but she will be ready to administer to him all the consolation that she is able. And how or in what manner will such a mother discharge this duty, it is better conceived than it can be expressed. We are not in things natural able to take in a conception of greater love, care and tenderness than is in a tender mother, who comforts her children in distress. And hereby does the Prophet graphically represent to our minds the manner whereby the Holy Ghost discharges this office towards us. Neither can a child contract greater guilt, or manifest a more depraved habit of mind, than to be regardless of the affections of a mother endeavoring its consolation. Such children may indeed sometimes through the bitterness of their spirits by their pains and distempers be surprised into frowardness, and a present regardlessness of the mother's kindness and compassion, which they know full well how to bear withal. But if they continue to have no sense of it, if it make no impression upon them, they are of a profligate constitution. And so it may be sometimes with believers; they may by surprisals into spiritual frowardness, by weakness, by unaccountable despondencies, be regardless of divine influences of consolation. But all these things the great Comforter will bear with and overcome. See Isaiah 57:16, 17, 18, 19, 20: 'For thus says the high and lofty One that inhabits Eternity, whose Name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the Spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts to him, and to his mourners. I create the fruit of the lips; Peace, Peace to him that is far off, and to him that is near, says the Lord, and I will heal him.' Where persons are under sorrows and disconsolations upon the account of pains and sickness, or the like, in a design of comfort towards them, it will yet be needful sometimes to make use of means and remedies that may be painful and vexatious. And these may be apt to irritate and provoke poor, wayward patients. Yet is not a mother discouraged hereby, but proceeds on in her way until the cure be effected and consolation administered. So does God by his Spirit deal with his Church. His design is to revive the spirit of the humble, and to revive the heart of the contrite ones (verse 15). And he gives this reason of it, namely, that if he should not act in infinite love and condescension towards them, but deal with them after their deservings, they would utterly be consumed, the spirit would fail before him, and the souls which he had made (verse 16). However, in the pursuit of this work he must use some sharp remedies that were needful for the curing of their distempers, and their spiritual discovery. Because of their iniquity, the iniquity of their covetousness, which was the principal disease they labored under, he was wroth, and smote them, and hid his face from them, because his so doing was necessary to their cure (verse 17). And how do they behave themselves under this dealing of God with them? They grow peevish and froward under his hand, choosing rather to continue in their disease, than to be thus healed by him; they went on frowardly in the way of their hearts (verse 17). How therefore does this Holy Comforter now deal with them? Does he give them up to their frowardness? Does he leave and forsake them under their distemper? No, a tender mother will not so deal with her children. He manages his work with that infinite love, tenderness and compassion, as that he will overcome all their frowardness, and cease not until he has effectually administered consolation to them (verse 18): 'I have seen,' says he, 'all these his ways, all his frowardness and miscarriages, and yet,' says he, 'I will heal him; I will not for all this be diverted from my work and the pursuit of my design; before I have done, I will lead him into a right frame, and restore comforts to him.' And that there may be no failure herein, 'I will do it by a creating act of power (verse 19): I create the fruit of the lips, Peace, Peace.' This is the method of the Holy Ghost in administering consolation to the Church, openly evidencing that love and compassion from where it does proceed. And without this method should no one soul be ever spiritually refreshed under its dejections. For we are apt to behave ourselves frowardly more or less under the work of the Holy Ghost towards us. Infinite love and compassion alone working by patience and long-suffering can carry it on to perfection. But if we are not only froward under particular occasions, temptations and surprisals clouding our present view of the Holy Spirit in his work, but are also habitually careless and negligent about it, and do never labor to come to satisfaction in it, but always indulge the peevishness and frowardness of unbelief, it argues a most depraved unthankful frame of heart, wherein the soul of God cannot be well pleased.

3. It is an evidence that his work proceeds from, and is wholly managed in love, in that we are cautioned not to grieve him (Ephesians 4:30). And a double evidence of the greatness of his love herein is tendered to us in that caution. (1.) In that those alone are subject to be grieved by us, who act in love towards us. If we comply not with the will and rule of others, they may be provoked, vexed, instigated to wrath against us. But those alone who love us, are grieved at our miscarriages. A severe schoolmaster may be more provoked with the fault of his scholar, than the father is; but the father is grieved with it, when the other is not. Whereas therefore the Holy Spirit is not subject or liable to the affection of grief as it is a passion in us, we are cautioned not to grieve him, namely to teach us with what love and compassion, with what tenderness and holy delight he performs his work in us and towards us. (2.) It is so in that he has undertaken the work of comforting them who are so apt and prone to grieve him, as for the most part we are. The great work of the Lord Christ was to die for us. But that which puts an eminence on his love, is that he died for us while we were yet his enemies, sinners and ungodly (Romans 5:6, 7, 8). And as the work of the Holy Ghost is to comfort us, so a lustre is put upon it by this, that he comforts those who are very prone to grieve himself. For although it may be we will not through a peculiar affection, hurt, molest or grieve them again by whom we are grieved, yet who is it that will set himself to comfort those that grieve him, and that when so they do. But even herein the Holy Ghost commends his love to us, that even while we grieve him, by his consolations he recovers us from those ways wherewith he is grieved.

This therefore is to be fixed as an important principle in this part of the mystery of God, that the principal foundation of the susception of this office of a Comforter by the Holy Spirit, is his own peculiar and ineffable love. For both the efficacy of our consolation and the life of our obedience do depend hereon. For when we know that every acting of the Spirit of God towards us, every gracious impression from him on our understandings, wills or affections, are all of them in pursuit of that infinite, peculiar love from where it was that he took upon him the office of a Comforter, they cannot but all of them influence our hearts with spiritual refreshments. And wherein faith is defective in this matter, that it does not exercise itself in the consideration of this love of the Holy Ghost, we shall never arrive to solid, abiding, strong consolation. And as for those by whom all these things are despised and derided, it is no strait to me whether I should renounce the Gospel or reject them from an interest in Christianity, for the approbation of both is inconsistent. Moreover it is evident how great a motive hence arises to cheerful, watchful, universal obedience. For all the actings of sin or unbelief in us, are in the first place reactions to those of the Holy Ghost in us and upon us. By them is he resisted in his persuasions, quenched in his motions, and himself grieved. If there be any holy ingenuity in us, it will excite a vigilant diligence not to be overtaken with such wickednesses against unspeakable love. He will walk both safely and fruitfully whose soul is kept under a sense of the love of the Holy Spirit herein.

Thirdly, infinite power is also needful to and accordingly evident in the discharge of this office. This we have fixed, that the Holy Ghost is and ever was the Comforter of the Church. Whatever therefore is spoken thereof, belongs peculiarly to him. And it is expressed as proceeding from and accompanied with infinite power, as also the consideration of persons and things declare it necessary that so it should be. Thus we have the Church's complaint in a deep disconsolation: My way is hid from the Lord, and my judgment is passed over from my God (Isaiah 48:27). It is not so much her affliction and miseries, as an apprehension that God regarded her not therein, which causes her dejection. And when this is added to any pressing trouble, whether internal or external, it does fully constitute a state of spiritual disconsolation. For when faith can take a prospect of the love, care and concernment of God in us and our condition, however grievous things may be at present to us, yet can we not be comfortless. And what is it that in the consolation which God intends his Church, he would have them to consider in himself as an assured ground of relief and refreshment? This he declares himself in the following verses (verses 28, 29, 30, 31): Have you not known, have you not heard that the Everlasting God, the Creator of the ends of the earth faints not nor is weary, &c. The Church seems not at all to doubt of his power, but of his love, care and faithfulness towards her. But it is his infinite power that he chooses first to satisfy her in, as that which all his actings towards her were founded in and resolved into, without a due consideration whereof all that otherwise could be expected would not yield her relief. And this being fixed on their minds, he next proposes to them his infinite understanding and wisdom; there is no searching of his understanding. Conceive aright of his infinite power, and then leave things to his sovereign, unsearchable wisdom for the management of them as to ways, degrees, times and seasons. An apprehension of want of love and care in God towards them, was that which immediately caused their disconsolation; but the ground of it was in their unbelief of his infinite power and wisdom. Therefore in the work of the Holy Ghost for the comforting of the Church, his infinite power is peculiarly to be considered. So the Apostle proposes it to the weakest believers for their supportment, and that which should assure them of the victory in their conflict, that greater is he that is in them, than he that is in the world (1 John 4:4). That Holy Spirit which is bestowed on them, and dwells in them, is greater, more able and powerful, than Satan that attempts their ruin in and by the world, seeing he is of power omnipotent. Things of our disconsolation arise from the impressions that Satan makes upon our minds and consciences by sin, temptation, and persecution. For we find not in ourselves such an ability of resistance as from where we may have an assurance of a conquest. This, says the Apostle, you are to expect from the power of the Holy Spirit, which is infinitely above whatever Satan has, to make opposition to you, or to bring any disconsolation on you. This will cast out all that fear which has torment accompanying of it. And however this may be disregarded by them who are filled with an apprehension of their own self-sufficiency as to all the ends of their being and obedience to God; as likewise, that they have a never-failing spring of rational considerations about them, able to administer all necessary relief and comfort at all times: yet those who are really sensible of their own condition, and that of other believers, if they understand what it is to be comforted with the consolation of God, and how remote they are from those delusions which men embrace under the name of their rational considerations, will grant that the faith of infinite power is requisite to any solid, spiritual comfort.

1. Who can declare the dejections, sorrows, fears, despondencies and discouragements that believers are obnoxious to, in the great variety of their natures, causes, effects and occasions? What relief can be suited to them, but what is an emanation from infinite power? Yes, such is the spiritual frame and constitution of their souls, as that they will oft-times reject all means of comfort that are not communicated by an almighty efficacy. Hence God creates the fruit of the lips, Peace, Peace (Isaiah 57:20), produces peace in the souls of men by a creating act of his power; and direction in the place before mentioned to look for it only from the infinite excellency of his nature. None therefore was meet for this work of being the Church's Comforter, but the Spirit of God alone. He only by his almighty power can remove all their fears, and support them under all their dejections in all that variety wherewith they are attempted and exercised. Nothing but omnipotence itself is suited to obviate those innumerable disconsolations that we are obnoxious to. And those whose souls are pressed in earnest with them, and are driven from all the reliefs which not only carnal security and stout-heartedness in adversity do offer, but also from all those lawful diversions which the world can administer, will understand that true consolation is an act of the exceeding greatness of the power of God, and without which it will not be wrought.

2. The means and causes of their disconsolation direct to the same spring of their comfort. Whatever the power of hell, of sin and the world, separately or in conjunction can effect, it is all levelled against the peace and comfort of believers. Of how great force and efficacy they are in their attempts to disturb and ruin them, by what various ways and means they work to that end, would require great enlargement of discourse to declare. And yet when we have used our utmost diligence in an inquiry after them, we shall come short of a full investigation of them; yes, it may be of what many individual persons find in their own experience. Therefore with respect to one cause and principle of disconsolation, God declaring that it is he who comforts his people (Isaiah 51:12–15): I, even I, am he that comforts you: Who are you that you should be afraid of a man that shall die, and of the Son of Man which shall be made as grass? And forgettest the Lord your Maker, that has stretched forth the heavens, and laid the foundations of the earth? And has feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? The captive exile hastens that he may be loosed, and that he should not die in the pit, nor that his bread should fail. But I am the Lord your God, that divided the sea, whose waves roared: the Lord of Hosts is his name. He sees it necessary to declare his infinite power, and to express in sundry instances the effects thereof.

Therefore if we take a view of what is the state and condition of the Church in itself, and in the world: How weak is the faith of most believers? How great their fears? How many their discouragements? As also, with how great temptations, calamities, oppositions, persecutions they are exercised? How vigorously and sharply these things are set on upon their spirits, according to all advantages inward and outward that their spiritual adversaries can lay hold upon? It will be manifest how necessary it was that their consolation should be entrusted with him with whom infinite power does always dwell. And if our own inward or outward peace seems to abate of the necessity of this consideration, it may not be amiss by the exercise of faith herein to lay in provision for the future, seeing we know not what may befall us in the world. And should we live to see the Church in storms, as who knows but we may, our principal supportment will be, that our Comforter is of almighty power, wonderful in counsel, and excellent in operation.

4. This dispensation of the Spirit is unchangeable. To whoever he is given as a Comforter, he abides with them for ever. This our Savior expressly declares in the first promise he made of sending him as a Comforter in a peculiar manner (John 14:16): I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. The moment of this promise lies in his unchangeable continuance with the Church. There was indeed a present occasion rendering necessary this declaration of the unchangeableness of his abode. For in all this discourse, our Savior was preparing the hearts of his disciples for his departure from them, which was now at hand. And whereas he lays the whole of the relief which in that case he would afford to them, upon his sending of the Holy Ghost, he takes care not only to prevent an objection which might arise in their minds about this dispensation of the Spirit, but also in so doing to secure the faith and consolation of the Church in all ages. For as he himself who had been their immediate, visible Comforter during the whole time of his ministry among them, was now departing from them, and that so, as that the heavens were to receive him until the time of the restitution of all things, they might be apt to fear that this Comforter who was now promised to them might continue also only for a season, whereby they should be reduced to a new loss and sorrow. To assure their minds herein, our Lord Jesus Christ lets them know that this other Comforter should not only always continue with them to the ends of their lives, work and ministry, but abide with the Church absolutely to the consummation of all things. He is now given in an eternal and unchangeable covenant (Isaiah 59:21), and he can no more depart from the Church, than the everlasting, sure covenant of God can be abolished.

But it may be objected by such as really inquire into the promises of Christ, and after their accomplishment, for the establishment of their faith; from where it is that if the Comforter abide always with the Church, that so great a number of believers do in all ages spend, it may be, the greatest part of their lives in troubles and disconsolation, having no experience of the presence of the Holy Ghost with them as a Comforter. But this objection is not of force to weaken our faith as to the accomplishment of this promise.

1. There is in the promise itself, a supposition of troubles and disconsolations thereon to befall the Church in all ages. For with respect to them it is that the Comforter is promised to be sent. And they do but dream who fancy such a state of the Church in this world, as wherein it should be accompanied with such an assurance of all inward and outward satisfaction, as scarce to stand in need of this office or work of the Holy Ghost. Yes, the promise of this abiding with us for ever as a Comforter, is an infallible prediction that believers in all ages shall meet with troubles, sorrows and disconsolation.

2. The accomplishment of Christ's promises does not depend as to its truth upon our experience, at least not on what men sensibly feel in themselves under their distresses, much less on what they express with some mixture of unbelief. So we observed before from that place of the Prophet concerning the Church (Isaiah 41:27), that her way was hidden from the Lord, and her judgment passed over from her God. As she complained also, The Lord has forsaken me, and my Lord has forgotten me (Isaiah 49:14). But yet in both places God convinces her of her mistake, and that indeed her complaint was but a fruit of unbelief. And so it is usual in great distresses, when persons are so swallowed up with sorrow, or overwhelmed with anguish, that they are not sensible of the work of the Holy Ghost in their consolation.

He is a Comforter to all believers at all times, and on all occasions wherein they really stand in need of spiritual consolation. But yet if we intend to have experience of his work herein, to have the advantage of it, or benefit by it, there are sundry things required of our selves in a way of duty. If we are negligent herein, it is no wonder if we are at a loss for those comforts which he is willing to administer. Unless we understand aright the nature of spiritual consolations, and value them both as sufficient and satisfactory, we are not like to enjoy them, at least not to be made sensible of them. Many under their troubles suppose there is no comfort but in their removal: and know not of any relief in their sorrow, but in the taking away of their cause. At best they value any outward relief before internal supports and refreshments. Such persons can never receive the consolation of the Holy Spirit to any refreshing experience. To look for all our comforts from him, to value those things wherein his consolations do consist, above all earthly enjoyments, to wait upon him in the use of all means for the receiving of his instances of love and grace, to be fervent in prayer for his presence with us, and the manifestation of his grace, are required in all those towards whom he dischargeth this office. And while we are found in these ways of holy obedience and dependence, we shall find him a Comforter, and that for ever.

These things are observable in the office of the Holy Ghost in general as he is the Comforter of the Church, and the manner of his discharge thereof. What is further considerable to the guidance of our faith, and the participation of consolation with respect hereunto, will be evident in the declaration of the particulars that belong thereunto.