for the Glory of the Sonne we are actually interested according to the tenour of the Covenant at the same instant of time in the blood of Christ as to the Benefits which he hath procured for us thereby Yea this very work of the Spirit it selfe is a fruit and part of the purchase of Christ but we speak of our sense of this thing whereunto the communication of the spirit is antecedent And 3. To the Glory of the Father we are accepted with him justified freed from guilt pardoned and have peace with God Rom. 5. 1. Thus through Christ we have Accesse by one spirit unto the Father 2 Ephes. 2. 18. And thus are both Father and Sonne and the Holy Spirit Glorified in our justification and acceptation with God the Father in his Free Love the Sonne in his Full purchase and the Holy Spirit in his effectuall working 10. All this in all the parts of it is no lesse fully procured for us nor lesse freely bestowed on us for Christs sake and on his § 22 account as part of his purchase and merits then if all of us immediatly upon his death had been translated into Heaven only this way of our deliverance and freedome is fixed on that the whole Trinity may be glorified thereby And this may suffice in answer to the first Objection Though our Reconciliation with God be fully and compleatly procured by the death of Christ and all the ways and meanes whereby it is accomplished yet we are brought unto an Actuall enjoyment thereof by the way and in the order mentioned for the praise of the Glorious Grace of God The second Objection is that if the Righteousnesse and Obedience of Christ to the Law be imputed unto us then what need we yeild Obedience § 23 our selves To this also I shall returne answer as briefely as I can in the ensuing Observations Then 1. The placeing of our Gospell Obedience on the right foot of account that it may neither be exalted into a state condition Use nor End not given it of God nor any Reason Cause Motive end necessity of it on the other hand taken away weakned or impaired is a matter of Great importance Some make our Obedience the workes of Faith our workes the matter or cause of our Justification Some the condition of the Imputation of the Righteousnesse of Christ some the qualification of the Person justifyed on the one hand some exclude all the necessity of them and turne the Grace of God into lasciviousnesse on the other To debate these differences is not my present businesse only I say on this and other accounts the right stating of our Obedience is of great importance as to our walking with God 2. We doe by no meanes assigne the same place condition state and use to the Obedience of Christ imputed to us and § 24 our Obedience performed to God If we did they were really inconsistent And therefore those who affirme that our Obedience is the Condition or Cause of our Justification doe all of them deny the Imputation of the Obedience of Christ unto us The Righteousnesse of Christ is imputed to us as that on the account whereof we are accepted and esteemed Righteous before God and are really so though not inherently We are as truly Righteous with the Obedience of Christ imputed to us as Adam was or could have been by a compleat Righteousnesse of his own performance So Rom. 5. 18. by his Obedience we are made Righteous made so truely and so accepted as by the disobedience of Adam we are truely made Trespassours and so accounted And this is that which the Apostle desires to be found in in opposition to his Own Righteousnesse Phil. 3 9. But our own Obedience is not the Righteousnesse whereupon we are accepted and justifyed before God although it be acceptable to God that we should abound therein And this distinction the Apostle doth evidently deliver and confirme so as nothing can be more cleerly revealed Eph. 2. 8 9 10. For by Grace we are Saved through Faith and this not of our selves It is the guift of God Not of workes least any man should boast For we are his workes manship created in Christ Jesus unto good workes which God hath prepared that we should walke in them We are saved or justifyed for that it is whereof the Apostle treats by Grace through Faith which receives Jesus Christ and his Obedience not of workes least any man should boast but what workes are they that the Apostle intends The workes of Believers as in the very beginning of the next words is manifest for we are we Believers with our Obedience and our workes of whom I speake yea but what need then of workes need still there is we are the workmanship c. Two things the Apostle intimates in these words 1. A Reason why we cannot be saved by workes namely because we doe them not in or by our own strength which is necessary we should doe if we will be saved by them or justifyed by them but this is not so saith the Apostle for we are the workemanship of God c. all our workes are wrought in us by full and Effectuall undeserved Grace 2. An Assertion of the necessity of good workes notwithstanding that we are not saved by them and that is that God has ordained that we shall walke in them which is a sufficient ground of our Obedience what ever be the use of it If you will say then what are the true and proper Gospell § 25 Grounds Reasons Uses and Motives of our Obedience whence the necessity thereof may be demonstrated and our soules be stirred up to abound and be fruitfull therein I say they are so many lye so deep in the Mystery of the Gospell and Dispensation of Grace spread themselves so throughout the whole Revelation of the will of God unto us that to handle them fully and distinctly and to give them their due weight is a thing that I cannot engage in least I should be turned aside from what I principally intend I shall only give you some briefe heads of what might at large be insisted on 1. Our universall Obedience and good workes are indispensably necessary from the soveraigne appointment and will § 26 of God Father Son and Holy Ghost 1. In Generall this is the will of God even our Sanctification or Holinesse 1 Thess. 4. 3. this is that which God wills which he requires of us that we be holy that we be obedient That we do his will as the Angells doe in Heaven The Equity necessity profit and advantage of this ground of our Obedience might at large be insisted on And were there no more this might suffice alone If it be the will of God it is our duty 1. The Father hath ordeined or appointed it it is the will of the Father Ephes. 2. 10. the Father is spoken of personally Christ being mentioned as Mediator 2. The Sonne hath ordained and appointed it as Mediator Joh.
Spirit which is all that is of use for the bringing his many Sonnes to Glory It pleased the Father that in him all fullnesse should dwell Col. 1. 17. That he should be invested with a Fullnesse of that grace which is needfull for his People This himselfe calls the Power of giving Eternall Life to his Elect John 17. 2. Which power is not only his Abilitie to doe it but also his Right to doe it Hence this Delivering of all things unto him by his Father he lays as the bottome of his inviting sinners unto him for Refreshment All things are delivered unto me of my Father Math. 11. 37. Come unto me all that labour and are heavy laden and I will give you Rest v. 28. This being the Covenant of the Father with him and his promise unto him that upon the making his soule an Offering for sinne He should see his seed and the pleasure of the Lord should prosper in his hand Isa. 53. 10. and in the verses following the powring out of his soul vnto death and bearing the sinnes of many is laid as the bottome and procuring cause of these things 1. of Justification by his knowledge he shall justify many 2. Of Sanctification in destroying the workes of the Divell v. 11. 12. Thus comes our mercifull High Priest to be the great possessor of all Grace that he may give out to us according to his own pleasure quickning whom he will He hath it in him really as our Head in that he received not that spirit by measure Joh. 3. 34. which is the bond of Union between him and us 1 Cor. 6. 17. whereby holding him the Head we are filled with his fullnesse Ephes. 1. 22 23. Col. 2. 19. He hath it as a Common person intrusted with it on our behalfe Rom. 5. 14 15 16 17. The last Adam is made unto us a quickning spirit 1 Cor. 15. 45. He is also a Treasury of this Grace in a morall and law sense not only as it pleased the Father that all fullnesse should dwell in him Col. 1. 19. but also because in his mediation as hath been declared is founded the whole dispensation of Grace 2. Being thus actually vested with this power and priviledge and fullnesse He designes the spirit to take of this fullnesse and to give it unto us He shall take of mine and shew it unto you Joh. 16. 15. The Spirit takes of that Fullnesse that is in Christ and in the Name of the Lord Jesus bestows it actually on them for whose Sanctification He is sent Concerning the manner and Allmighty efficacy of the Spirit of Grace whereby this is done I meane this actuall Collation of Grace upon his peculiar ones more will be spoken afterwards 3. § 9 For Actuall Grace or that Influence of power whereby the Saints are enabled to performe particular Duties according to the mind of God there is not any need of further Enlargement about it What concernes our Communion with the Lord Christ therein holds proportion with what was spoken before There remaineth only one thing more to be observed concerning those things whereof mention hath been made and I proceed to the way whereby we carry on communion with the Lord Jesus in all these And that is that these things may be considered two ways 1. In respect of their First Collation or bestowing on the Soul 2. In respect of their Continuance and Increase as unto the Degrees of them In the First sence as to the reall Communicating of the Spirit of Grace unto the Soul so raising it from Death unto Life the Saints have no kind of Communion with Christ therein but only what consists in a passive Reception of that life-giving quickening Spirit and power They are but as the dead bones in the Prophet the wind blows on them and they live as Lazarus in the Grave Christ calls and they come forth the call being accompained with life and power This then is not that whereof particularly I speake But it is the second in respect of further Efficacy of the Spirit and Increase of Grace both Habituall and Actuall whereby we become more holy and to be more powerfull in walking with God have more fruite in Obedience and successe against Temptations And in this they hold Communion with the Lord Christ And wherein and how they do it shall now be declared 1. They continually eye the Lord Jesus as the Great Joseph § 10 that hath the disposall of all the Granarys of the Kingdom of Heaven committed unto him as one in whom it hath pleased the Father to gather All things unto an Head Ephes. 1. 10. that from him all things might be dispensed unto them All Treasures all fullnesse the Spirit not by measure are in him And this Fullnesse in this Joseph in reference to their condition they Eye in these Thee Particulars 1. In the preparation unto the dispensation mentioned in the Expiating Parging Purifying Efficacy of his Blood It was a Sacrifice not only of Attonement as offered but also of purification as powred out This the Apostle eminently sets forth Heb. 9. 13. 14. For if the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot unto God purge your Consciences from dead works that you may serve the Living God This blood of his is that which answers all Typicall institutions for carnall purification and therefore hath a spiritually purifying cleansing sanctifying vertue in it selfe as offered and powred out Hence it is called a fountain for sinne and for uncleannesse Zech. 13. 1. that is for their washing and taking away A fountaine opened ready prepared vertuous efficacious in its selfe before any be put into it because poured out instituted appointed to that purpose The Saints see that in thēselves they are still exceedingly defiled and indeed to have a sight of the Defilements of sinne is a more spirituall discovery then to have only a sence of the guilt of sinne This follows every conviction is commensurate unto it that usually only such as reveale the Purity and Holinesse of God and all his ways Hereupon they cry with shame within themselves Uncleane Uncleane Uncleane in their Natures Uncleane in their Persons Uncleane in their Conversations All rolled in the blood of their defilements their Hearts being by nature a very sinke and their Lives a Dunghill They know also that no unclean thing shall enter into the Kingdome of God or have place in the new Jerusalem that God is of purer eys then to behold iniquity They cannot endure to look on themselves how shall they dare to appeare in his presence What Remedies shall they now use Though they wash themselves with Nitre and take them much sope yet their iniquity will continue marked Jerem. 2. 22. Wherewith then shall they come before the Lord For the removall of this
any thing that hath a loving and tender nature in the world and doth act suitably thereunto which God hath not compared himselfe unto Separate all weaknesse and impefection which is in them yet great impressions of love must abide He is as a Father a Mother a Sheaphard an Hen over Chickins and the like Psal. 103. 13. Isa. 63. 16. Math 6. 6. Isa 66. 13. Psal 23. 1. Isa. 40. 11. Math 23. 37. I shall not need to adde any more proofes This is that which is demónstrated There is love in the person of the Father peculiarly held out untô the Saints as wherein he will and doth hold Communion with them Now to compleat Communion with the Father in love two § 13 things are required of Believers 1. That they receive it of him 2. That they make suitable returnes unto him 1. That they doe receive it Communion consists in giving and receiving Untill the Love of the Father be received we have no Communion with him therein How then is this Love of the Father to be received so as to hold fellowship with him I answer by Faith The receiving of it is the believing of it God hath so fully so eminently revealed his Love that it may be received by Faith You believe in God John chap. 14. 1. that is the Father and what is to be believed in him His love for he is love 1 John 8. 8. It is true there is not an immediate acting of Faith upon the § 14 Father but by the Son He is the Way the Truth and the Life no man cometh unto the Father but by him John chap. 14. v. 6. He is the mercifull high Priest over the House of God by whom we have Accesse to the throne of Grace by him is our manuduction unto the Father By him we believe in God 1 Pet. 1. 21. But this is that I say When by and through Christ we have an Accesse unto the Father we then behold his Glory also and see his Love that he peculiarly beares unto us and act faith thereon We are then I say to Eye it to believe it to receive it as in him the Issues and fruits thereof being made out unto us through Christ alone Though there be no Light for us but in the Beames yet we may by the Beames see the sunne which is the Fountaine of it Though all our Refreshment actually lye in the streames yet by them we are led up unto the fountaine Jesus Christ in respect of the love of the Father is but the Beame the Streame wherein though actually all our Light our Refreshment lyes yet by him we are lead to the Fountaine the Sunne of Eternall Love it selfe Would Believers exercise themselves herein they would find it a matter of no small Spirituall improovement in their walking with God This is that which is aymed at Many darke and disturbing thoughts are apt to arise in this thing Few can carry up their hearts and minds to this height by faith as to rest their soules in the Love of the Father they live below it in the troublesome Region of hopes and feares stormes and clouds All here is serene and quiet But how to attain to this pitch they know not This is the will of God that He may always be eyed as Benigne Kind Tender Loving and unchangeable therein and that peculiarly as the Father as the great fountaine and spring of all gracious Communications and fruits of Love This is that which Christ came to reveale God as a Father John 1. 18. That name which he declares to those who are given him out of the world John 17. 6. And this is that which he effectually leads us to by himselfe as he is the only way of going to God as a Father John 14. 5 6. that is as Love And by doing so gives us the rest which he promiseth for the Love of the Father is the only rest of the soule It is true as was said we doe not this formally in the first instant of Believing We believe in God through Christ. 1 Pet. 1. 21. Faith seeks out rest for the soule This is presented to it by Christ the Mediator as the only procuring cause Here it abides not but by Christ it hath an accesse to the Father Ephes. 2. 18. into his Love finds out that he is Love as having a designe a purpose of Love a good pleasure towards us from eternity A delight a complacency a good will in Christ all cause of Anger and Aversation being taken away The soule being thus by Faith through Christ by him brought into the bosome of God into a comfortable perswasion and spirituall perception and sense of his love there reposes and rests it selfe And this is the first thing the Saints doe in their Communion with the Father of the due improovement whereof more afterwards 2. For that suitable returne which is required this also in a § 15 maine part of it beyond which I shall not now extend it consisteth in Love God Loves that he may be beloved When he comes to command the Returne of his Received Love to compleat Communion with him he says My son give me thy Heart Prov. chap. 23. v. 26. thy Affections thy Love Thou shalt Love the Lord thy God with all thy Heart and with all thy soule and with all thy strength and with all thy mind Luk. chap. 10. v. 27. this is the returne that he demandeth When the Soule sees God in his dispensation of Love to be Love to be infinitely lovely and loving rests upon and delights in him as such then hath it Communion with him in Love This is Love that God Loves us first and then we love him again I shall not now goe forth into a discription of divine Love Generally Love is an Affection of union and nerenesse with Complacency therein So long as the Father is looked on under any other Apprehension but only as acting love upon the Soule it breeds in the soule a dread and Aversation Hence the flying and hiding of sinners in the Scriptures But when he who is the Father is considered as a Father acting Love on the Soule this raises it to love againe This is in Faith the ground of all acceptable obedience Deut. 5. 10. Exod. 20. 6. Deut. 10. 12. 11. 1. 13. 13. 3. Thus is this whole businesse stated by the Apostle Ephes. 1. 4. according as hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love It begins in the love of God and ends in our love to him That is it which the Eternall Love of God aymes at in us and workes us up unto It is true our universall obedience falls within the Compasse of our Communion with God but that is with him as God our blessed Soveraigne Lawgiver and Rewarder As he is the Father our Father in Christ as revealed unto us to be Love above and
4 Boldnesse 5. An ayming at the same End And all these with the Wisdome of them are hid in the Lord Jesus 1. Agreement The Prophet tells us that two cannot walke together unlesse they be agreed Amos 3. 3. Untill Agreement be made there is no communion no walking together God and man by nature or whilest man is in the state of nature are at the greatest enmity He declares nothing to us but wrath whence we are said to be Children of it that is borne obnoxious to it Ephes. 2 3. and whilest we remain in that condition the wrath of God abideth on us Joh 3. 36. All the discovery that God makes of himselfe unto us is that he is unexpressibly provoked and therefore preparing wrath against the day of wrath and the Revelation of his Righteous Judgements the Day of his and sinners meeting is called the day of wrath Rom. 2. 5 6. Neither doe we come short in our enmity against him yea we first began it and we continue longest in it To expresse this Enmity the Apostle tells us that our very minds the best part of us are Enmity against God Rom. 8. 7 8 and that we neither are nor will nor can be subject to him our Enmity manifesting it selfe by Universall Rebellion against him what ever we doe that seems otherwise is but hypocrisy or flattery yea it is a part of this Enmity to lessen it In this state the Wisdome of walking with God must needs be most remote from the soule He is light and in him is no darknesse at all we are darknesse and in us there is no light at all He is life a living God we are dead dead sinners dead in trespasses and sinne He is Holinesse and glorious in it we wholly defiled an abominable thing he is Love we full of hatred hating and being hated Surely this is no foundation for agreement or upon that of walking together nothing can be more remote then this frame from such a condition The foundation then of this I say is laid in Christ hid in Christ He faith the Apostle is our peace he hath made peace for us Ephes. 2. 14 15. he slew the Enmity in his own body on the Crosse v. 16. 1. He takes out of the way the cause of the enmity that was between God and us Sinne and the curse of the Law Dan. 9. 24. He makes an end of sinne and that by making Attonen ent for iniquity and he blotteth out the hand writing of Ordinances Col. 2. 24. redeeming us from the Curse by being made a Curse for us Gal. 3. 13. 2. He destroys him who would continue the enmity and make the breach wider Heb 2. 14 through death he destroyd him that had the power of death that is the Divell and Col. 2. 14 spoiled principalities and powers 3. He made Reconciliation for the sinnes of the People Heb. 2. 17. he made by his blood an Attonement with God to turne away that wrath which was due to us so making peace hereupon God is said to be in Christ reconciling the world unto himselfe 2 Cor. 5. 19. being reconciled himselfe v 18. he lays down the enmity on his part and proceeds to what remaines to slay the enmity on our part that we also may be reconciled and this also 4. He doth for Rom. 5. 11. by our Lord Jesus Christ we doe receive the Attonement accept of the peace made and tendered laying down our enmity to God and so confirming an agreement betwixt us in his blood So that through him we have an accesse unto the Father Ephes. 2. 18. Now the whole wisdome of this Agreement without which there is no walking with God is hid in Christ out of him God on his part is a consuming fire we are as stubble fully dry yet setting our selves in battell array against that fire if we are brought together we are consum'd All our approachings to him out of Christ are but to our detriment in his blood alone have we this Agreement and let not any of us once suppose that we have taken any step in the paths of God with him that any one duty is accepted that all is not lost as to Eternity if we have not done it upon the account hereof 2. There is required Acquaintance also to walking together Two may meet together in the same way and have no quarrell § 36 between them no enmity but if they are meer strangers one to another they passe by without the least Communion together It doth not suffice that the Enmity betwixt God and us be taken away we must also have acquaintance given us with him Our not knowing of him is a great cause a great part of our enmity Our understandings are darkned and we are alienated from the life of God c Ephes. 4. 18. This also then must be added if we ever come to walke with God which is our Wisdome And this also is hid in the Lord Christ and comes forth from him It is true there are sundry other meanes as his Word and his Workes that God hath given the Sonnes of men to make a discovery of himselfe unto them and to give them some acquaintance with him that as the Apostle speakes Act. 17. 27. They should seek the Lord if haply they might find but yet as that knowledge of God which we have by his workes is but very weak imperfect so that which we have by the Word the letter of it by reason of our blindnesse is not saving to us if we have no other helpe for though that be light as the Sun in the firmament yet if we have no eyes in our heads what can it availe us No saving acquaintance with him that may direct us to walke with him can be obtained This also is hid in the Lord Jesus and comes forth from him 1 Joh. 5. 20. He hath given us this understanding that we should know him that is true all other light whatever without his giving us an understanding will not doe it He is the true light which lighteth every one that is enlightened Joh. 15. Luk. 24. 45. he opens our understandings that we may understand the Scriptures none hath known God at any time but he hath revealed him 1 Joh. 18. God dwells in that light which no man can approach unto 1 Tim. 6. 26. None hath ever had any such acquaintance with him as to be said to have seen him but by the Revelation of Jesus Christ. Hence he tells the Pharisees that notwithstanding all their great knowledge which they pretended indeed they had neither heard the voyce of God at any time nor seen his shape Ioh. 5. 37. they had no manner of spirituall acquaintance with God but he was unto them as a man whom they had never heard nor seen There is no acquaintance with God as love and full of Kindnesse Patience Grace and pardoning Mercy on which knowledge of him alone we can walke with him but only
to all the three Persons and is proper to each of them not formally as a Person but as God blessed for ever All adoration respects that which is common to all so that in each Act of Adoration and worship all are adored and worshipped The Creatures worship their Creator and a man him in whose image he was created viz. him from whom descendeth every good and perfect gift all this describing God as God Hence Secondly when we begin our Prayers to God the Father and § 2 end them in the name of Jesus Christ yet the Sonne is no lesse invocated and worshipped in the beginning then the Father though he be peculiarly mentioned as mediator in the close not as Sonne to himselfe but as Mediator to the whole Trinity or God in Trinity But in the invocation of God the Father we invocate every Person because we Invocate the Father as God every Person being so Thirdly In that heavenly Directory which we have Eph. 2. § 3 18. this whole businesse is declared our accesse in our worship is said to be to the Father and this through Christ or his mediation by the Spirit or his assistance Here is a distinction of the Persons as to their operations but not at all as to their being the object of our Worship For the Sonne and the Holy Ghost are no lesse worshipped in our accesse to God then the Father himselfe Only the Grace of the Father which we obtain by the mediation of the Sonne and the assistance of the spirit is that which we draw nigh to God for So that when by the distinct dispensation of the Trinity and every Person we are lead to worship that is to act Faith on or invocate any Person we doe herein worship the whole Trinity and every Person by what name soever of Father Sonne or Holy Ghost we invocate him So that this is to be observed in this whole matter That when any work of the Holy Ghost or any other Person which is appropriated to him we never exclude the concurrence of other Persons draws us to the worship of him yet he is not worshipped exclusively but the whole Godhead is worshipped Fourthly These Cautions being premised I say that we § 4 are distinctly to worship the Holy Ghost As it is in the case of Faith in respect of the Father and the Sonne Joh. 14 1. Believe in God believe also in me This extends it selfe no lesse to the Holy Ghost Christ called the Disciples for the acting of Faith on him he being upon the accomplishment of the great worke of his Mediation and the Holy Ghost now carrying on the work of his delegation requireth the same And to the same purpose are their distinct operations mentioned My Father worketh hitherto and I worke Now as the formall Reason of the worship of the Sonne is not his mediation but his being God his mediation being a powerfull motive thereto so the formall Reason of our worshipping the Holy Ghost is not his being our comforter but his being God yet his being our comforter is a powerfull motive thereunto This is the summe of the first Direction The Grace actings Love effects of the Holy Ghost as he is our Comforter ought to § 5 stir us up and provoke us to Love worship believe in and invocate him though all this being directed to him as God is no lesse directed on that account to the other Persons then to him only by the fruits of his Love towards us are we stirred up unto it These things being presupposed let the Saints learne to act § 6 faith distinctly on the Holy Ghost as the immediate efficient cause of all the good things mentioned Faith I say to believe in him and Faith in all things to believe him and to yeeld obedience to him Faith not imagination The distinction of the Persons in the Trinity is not to be fancyed but believed So then the Scripture so fully frequently clearly distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost Faith closeth with him in the truth revealed and peculiarly regards him worships him serves him waits for him prayeth to him prayseth him All these things I say the Saints doe in Faith The person of the Holy Ghost revealing its selfe in these operations and effects is the peculiar object of our Worship Therefore when he ought to be peculiarly honoured and is not he is peculiarly sinned against Acts 5. 2 Ananias is said to lye to the Holy Ghost not to God which being taken essentially would denote the whole Trinity but peculiarly to the Holy Ghost Him he was to have honoured peculiarly in that especiall gift of his which he made profession of not doing it he sinned peculiarly against him But this must be a little farther branched into particulars Let us then say weight on every Effect of the Holy Ghost in any of the Particulars before mentioned on this account that § 7 they are acts of his Love and power towards us This faith will doe that takes notice of his kindnesie in all things Frequently he performes in sundry particulars the office of a Comforter towards us and we are not throughly comforted we take no notice at all of what he doth Then is he grieved Of those who doe receive and own the Consolation he tenders and administers how few are there that consider him as the comforter and rejoyce in him as they ought Upon every work of consolation that the Believer receives this ought his Faith to resolve upon This is from the Holy Ghost He is the comforter the God of all Consolation I know there is no joy peace hope nor comfort but what he workes gives and bestowes and that he might give me this Consolation he hath willingly condescended to this office of a Comforter his Love was in it and on that account doth he continue it Also he is sent by the Father and Sonne for that end and purpose By this meanes come I to be partaker of my joy it is in the Holy Ghost of consolation he is the comforter What price now shall I set upon his Love How shall I value the mercy that I have received This I say is applicable to every particular effect of the Holy Ghost towards us herein have we communion and fellowship with § 8 him as was in part discovered in our handling the particulars Doth he shed abroad the Love of God in our hearts doth he witnesse unto our Adoption the soule considers his presence ponders his Love his condescension goodnesse and kindnesse is filled with reverence of him and care not to grieve him and labours to preserve his Temple his Habitation pure and holy Againe our communion with him causeth in us Returning praise and thanks and honour and glory and blessing to him § 9 on the account of the mercies and priviledges which we receive from him which are many Herein consists our next direction So do we with the Sonne