The Holy Ghost the comforter of the church by way of office — How he is the church’s advocate — John xiv. 16; 1 John ii. 1, 2; John xvi. 8–11 opened.
That which remains to complete our discourses concerning the dispensation of the Holy Spirit, is the office and work that he hath undertaken for the consolation of the church; and, —
Three things are to be considered with respect unto this head of the grace of the gospel:— I. That the Holy Spirit is the comforter of the church by way of especial office. II. What is in that office, or wherein the discharge of it doth consist. III. What are the effects of it towards believers.
It must be granted that there is some impropriety in that expression, by the way of office. An office is not simply, nor, it may be, properly spoken of a divine person, who is absolutely so and nothing else. But the like impropriety is to be found in most of the expressions which we use concerning God, for who can speak of him aright or as he ought? Only, we have a safe rule whereby to express our conceptions, even what he speaks of himself. And he hath taught us to learn the work of the Holy Ghost towards us in this matter by ascribing unto him those things which belong unto an office among men.
Four things are required unto the constitution of an office:— 1. An especial trust; 2. An especial mission or commission; 3. An especial name; 4. An especial work. All these are required unto an office properly so called; and where they are complied withal by a voluntary susception in the person designed thereunto, an office is completely constituted. And we must inquire how these things in a divine manner do concur in the work of the Holy Spirit as he is the comforter of the church.
First, He is intrusted with this work, and of his own will hath taken it on himself; for when our Saviour was leaving of the world, and had a full prospect of all the evils, troubles, dejections, and disconsolations which would befall his disciples, and knew full well that if they were left unto themselves they would faint and perish under them, he gives them assurance that the work of their consolation and supportment was left intrusted and committed unto the Holy Spirit, and that he would both take care about it and perfect it accordingly.
The Lord Christ, when he left this world, was very far from laying aside his love unto and care of his disciples. He hath given us the highest assurance that he continueth for ever the same care, the same love and grace, towards us, which he had and exercised when he laid down his life for us. See Heb. iv. 14–16, vii. 25, 26. But inasmuch as there was a double work yet to be performed in our behalf, one towards God and the other in ourselves, he hath taken a twofold way for the performance of it. That towards God he was to discharge immediately himself in his human nature; for other mediator between God and man there neither is nor can be any. This he doth by his intercession. Hence there was a necessity that, as to his human nature, the “heaven should receive him until the times of the restitution of all things,” as Acts iii. 21. There was so both with respect unto himself and us.
1. Three things with respect unto himself made the exaltation of his human nature in heaven to be necessary; for, —
(1.) It was to be a pledge and token of God’s acceptation of him, and approbation of what he had done in the world, John xvi. 7, 8; for what could more declare or evidence the consent and delight of God in what he had done and suffered; than, after he had been so ignominiously treated in the world, to receive him visibly, gloriously, and triumphantly into heaven? “He was manifested in the flesh, justified in the Spirit, seen of angels,” and, in the issue, “received up into glory,” 1 Tim. iii. 16. Herein God set the great seal of heaven unto his work of mediation, and the preaching of the gospel which ensued thereon; and a testimony hereunto was that which filled his enemies with rage and madness, Acts vii. 55–58. His resurrection confirmed his doctrine with undeniable efficacy; but his assumption into heaven testified unto his person with an astonishing glory.
(2.) It was necessary with respect unto the human nature itself, that, after all its labours and sufferings, it might be “crowned with glory and honour.” He was to “suffer” and “enter into his glory,” Luke xxiv. 26. Some dispute whether Christ in his human nature merited any thing for himself or no; but, not to immix ourselves in the niceties of that inquiry, it is unquestionable that the highest glory was due to him upon his accomplishment of the work committed unto him in this world, which he therefore lays claim to accordingly, John xvii. 4, 5. It was so, —
(3.) With respect unto the glorious administration of his kingdom: for as his kingdom is not of this world, so it is not only over this world, or the whole creation below; — the angels of glory, those principalities and powers above, are subject unto him, and belong unto his dominion, Eph. i. 21; Phil. ii. 9–11. Among them, attended with their ready service and obedience unto all his commands, doth he exercise the powers of his glorious kingdom. And they would but degrade him from his glory, without the least advantage unto themselves, who would have him forsake his high and glorious throne in heaven to come and reign among them on the earth, unless they suppose themselves more meet attendants on his regal dignity than the angels themselves, who are mighty in strength and glory.