16 DISCOURSES ON TIIG unto his effects and operations, the Holy Spirit is pro- receive relief and comfort for their supportment against raised unto any persons, and received by them, bath been already declared in our former discourses, lib. 4. chap. 3. We shall therefore hereonly declare in par- ticular who he is promised unto, and received by, as a Comforter. And this is to all, and only unto believers; those who are actitally so. All his operations required unto the making of them so to be, are antecedent here- unto. For the promise of him unto this eud, wherever it'is recorded, is made directly unto them, and unto than it is confined. Immediately it was given unto the apostles; but it was not given unto them as apostles, but as believers and disciples of Christ, with a particular re- spect unto the difficulties and causes of disconsolation which they were under, or should meet withal upon the account of their being so. See the promises unto this purpose expressly, John xiv. 16, 17, 26. chap. xv. 26. chap. xvi. 7, 8. And it is declared withal that the world, which in that place is opposed unto themthat do believe, cannot receive him, chap. xiv. 17. Other ef- fectual operations he bath upon the world, for their conviction, and the conversion of many of them. But as a Spirit of consolation he is neither promised unto them, nor can they receive him, until other gracious acts of his have passedon their souls. Besides, we shall see that all his actings and effects, as a Comforter, are confined unto them that believe, and do all suppose saving faith as antecedent unto them. And this is the great fundamental privilege of true believers, whereby, through the grace of our Lord Jesus Christ, they are exalted above all other persons in this world. And this will the more evidently appear, when we shall consider those especial operations, acts, and effects whereby consolation is administered unto them. That the life of man is the subject of innumerable trou- bles is made evident and uncontrollable by catholic ex- perience. That man is born to trouble as the sparks fly upward, has been the constant aejlnowledgment of all that have been wise in all ages. And those whohave .designed to drown the sense of them in security and sensuality of life, have been ever looked on as greatly exorbitant from the principles of nature and dictates of Mason, voluntarily degenerating into the condition of creatures brutish and irrational. Others who will not forego the privilege of their being, have always made it e principal inquiry, how or whence they might take and their unavoidable troubles, sorrows, and disconsolation. Yea, it is natural and necessary untoall men so to do. All men cannot but seek after rest and peace, not only out of choice, but instinct of nature, trouble, and sor- row, being diametrically contrary unto it in its being, and tending unto its dissolution. Wherefore they all naturally seek for consolation. Hence the best and most useful part of the old philosophy consisted in the prescription of the ways and means of comforting and supporting the minds of men against things noxious and grievous to nature, with the sorrowswhich ensue thereon. And the topics they had found out unto this purpose were not to be despised, where men aredestitute of spiri- tual light and supernatural revelation. Neither did the wisdom or reason of man ever arise unto any thing more useful in this world than to discover any rational con- siderations that might allay the sorrows, or relieve the minds of them that are disconsolate. For things that are really grievous unto the generality of mankind, do outweigh all the real satisfaction which this life and world can afford. And to place either satisfaction or relief in the pursuit of sensual lusts is brutish. But yet what did all the spring and well -heads of rational and philosophical consolation rise unto? what refreshment dicl their streams afford? The utmost they attainedunta was but to confirm and make obstinate the minds of men in a fancy, an opinion, or persuasion, contrary unto what they felt and had experience of. For what they contended for,. was but this, that theconsideration of the common -lot of mankind, the unavoidableness of grieving accidents, the shortnessof human life, the true exercise of reason ttpon more noble objects, with others of the like nature, should satisfy men that the things which they endured were not evil or grievous. But what doth all this amount unto, in comparison of this privilege of believers, of this provision made for -them in all their disconsolations, by him in whom they do be- lieve? This is a relief that never entered into the heart of man to think of or conceive. Nor can it be understood by anybut those by whom k is enjoyed. For the world, as our Saviour testifies, neither knoweth this. Spirit, nor can receive him. And therefore what is spoken of him, and this work of his, is looked on as a fancy, or the shadow of a dream. And although the Sun of Bighteottsness be risen in this matter, and shine on all
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