OntheHolySpirit(Pneumatologia)

byJohnOwen

(1616-1683)

ADISCOURSECONCERNINGTHEHOLYSPIRITINWHICH

ANACCOUNTISGIVENOFHISNAME,NATURE,PERSONALITY,OPERATIONS,ANDEFFECTS;HISWHOLEWORKINTHEOLDANDNEWCREATIONISEXPLAINED;THEDOCTRINE

CONCERNINGITISVINDICATEDFROMOPPOSITIONANDREPROACH.

THENATUREANDNECESSITYOFGOSPELHOLINESS;THEDIFFERENCESBETWEENGRACEANDMORALITYORASPIRITUALLIFELIVEDTOGODINEVANGELICALOBEDIENCE,

ANDACOURSEOFMORALVIRTUESARESTATEDANDDECLARED.

PARTIBOOKSITHROUGHV"SearchtheScriptures"John5.39

,,.OutofthewrittenwordofGodcomeDivineteachings,thoughHisenemiesmaynotwishit.

CHRYSOSTOM

London:1674.

fromTHEWORKSOFJOHNOWEN

EDITEDBYWILLIAMH.GOOLD

VOLUME3

ThisEditionofTHEWORKSOFJOHNOWEN

firstpublishedbyJohnstone&Hunter,1850-53

BooksIthroughVwerepublishedin1674.

BooksVIthroughIXwerepublishedin1677

Inthisedition,bookVIbeganagainatpage1.

Modernized,formatted,corrected,andannotated(inblue)byWilliamH.Grosswww.onthewing.orgMar2011

Exceptwhereindicated,ScriptureinthefootnotesistakenfromtheNewKingJamesversion,

ThomasNelson,Publishers,1982.

Lastupdated11/10/2015

http://www.onthewing.org

CONTENTSEditor'sNotePrefatorynote.Analysis.TotheReaders.BookI.ChapterI.GeneralprinciplesconcerningtheHolySpiritandhiswork.ChapterII.ThenameandtitlesoftheHolySpirit.ChapterIII.DivinenatureandpersonalityoftheHolySpiritprovedand

vindicated.ChapterIV.ParticularworksoftheHolySpiritinthefirstoroldcreation.ChapterV.WayandmannerofthedivinedispensationoftheHolySpirit.

BookII.ChapterI.ParticularoperationsoftheHolySpiritundertheOldTestament

preparatoryfortheNew.I.ExtraordinaryWorksoftheSpirit.1.Prophecy2.TheWritingofScripture3.Miracles

II.OrdinaryWorksoftheSpirit.1.Inrespecttopoliticalthings.2.Inrespecttomoralvirtues.3.Inrespecttonaturalabilities.4.Inrespecttotheintellect.

ChapterII.GeneraldispensationoftheHolySpiritwithrespecttothenewcreation.

ChapterIII.WorkoftheHolySpiritwithrespecttotheheadofthenewcreation-thehumannatureofChrist.ChristasHeadoftheChurchI.RespectingthePersonofJesusChrist

ChapterIV.WorkoftheHolySpiritinandonthehumannatureofChrist.II.RespectingOthersonbehalfofChrist

ChapterV.ThegeneralworkoftheHolySpiritinthenewcreationwithrespecttothemembersofthatbodyofwhichChrististhehead.

BookIII.ChapterI.WorkoftheHolySpiritinthenewcreationbyregeneration.ChapterII.WorksoftheHolySpiritpreparatorytoregeneration.ChapterIII.Corruptionordepravationofthemindbysin.ChapterIV.Lifeanddeath,naturalandspiritual,compared.

ChapterV.Thenature,causes,andmeansofregeneration.ChapterVI.ThemannerofconversionexplainedintheinstanceofAugustine.

BookIV.ChapterI.Thenatureofsanctificationandgospelholinessexplained.ChapterII.Sanctificationisaprogressivework.Chapter III. Believers are the only object of sanctification, and subject of

gospelholiness.ChapterIV.Thedefilementofsin,whatitconsistsin,withitspurification.ChapterV.ThefilthofsinispurgedbytheSpirit,andthebloodofChrist.ChapterVI.ThepositiveworkoftheSpiritinthesanctificationofbelievers.ChapterVII.Oftheactsanddutiesofholiness.ChapterVIII.Mortificationofsin,thenatureandcausesofit.

BookV.ChapterI.NecessityofholinessfromtheconsiderationofthenatureofGod.ChapterII.Eternalelectionisacauseofandmotiveforholiness.ChapterIII.HolinessisnecessaryfromthecommandsofGod.ChapterIV.NecessityofholinessfromGod'ssendingJesusChrist.ChapterV.Necessityofholinessfromourconditioninthisworld.

Editor'sNoteThisisarestatementandsimplificationofJohnOwen'soriginalwork,butnotaparaphrase. Its purpose is tomake itmore accessible to amodern audienceofbelievers,notjusttheologians.Youmayreproducethetextsolongasyoudonotchange it or sell it to anyone. This restriction is placed on it so that thepropagation of any errors in the modernized language is limited. If someonerephrasesmyrephrasing,thetreatisewillquicklydegenerateintoamisstatementratherthanarestatementofOwen'swork.

Whatchangeshavebeenmade?The old English wording has beenmodernized, so that "thee" and "thou" arenow "you" and "yours." American spelling has been largely employed (laborinstead of labour). Inline scripture references may be superscripted to aidreadability.Additionalreferencesaresuperscriptedinblue.Romannumeralswerechanged toArabic and corrected as needed.The difficult structure and syntaxwere simplified.Sentences inmanycaseswere split into several sentences foreaseofreading.Parallelismhasbeenemployedtomaintainrhythmandclarity.Theword "peculiar" is variously rendered "particular", "unique", "special," or"specific,"dependingon thecontext.Unreferencedpronounsand"understood"words have beenmade explicit.Now,Owenmay have left personal pronounsambiguoustoreflectthemysteryoftheGodhead;butitwasmoreobscurethanmysterious. The passive voice is often changed to active. Duplicated texts,digressions not affecting the content, and alternate phrasings within the samesentence,havebeenremovedforeasiercomprehension.Little-usedwordshaveeitherbeenannotatedorreplacedwithsimplerones.Owen'swordinesshasbeenreducedwherepossible.Formattinghasalsobeenrevised(paragraphandpagebreaks,bulletpoints,etc.).Therearetwounusualusesoflanguagethathavebeenretainedinthetext.Thefirst is Owen's repeated use of "afterward" "it will be fully explainedafterward." He doesn't mean at some unspecified time later in the book. Hemeansitinasequentialandorderlysense.Hewillfirsthandlethetopicathand,andthengettotheotheraspectimmediately"afterward."Thesecondunusualuseoflanguageinvolvesthewords"act,actings,actual,andactually." He uses the transitive form; we tend to use the intransitiveprepositionalform.Wesaythatwe"act in faith,"orwe"actundergrace,"andtheSpiritimpartsthegracethatweactunder.ButOwensaysthattheHolySpirit"actsgrace"inus,andwe"actfaith"(ratherthan"actoutourfaith").Actingsare

repeated acts of this kind; actual and actually are the proper adjectival andadverb forms of "act" (whereas today we use those forms to mean real andreally).OwendescribesaGod-given"principle"notavalue,butanabilityoracompellingpowerinusthatweact,oractuate,accordingtoitspurposes.Weact the graces that He communicates to us by this principle. So, the Spiritimparts this principle to us, employing it to effect its purposes, using its realpower in and through us, to produce its intended effects. And we freelyparticipatebyacting it i.e., by putting that principle into gracious and holyaction using our regenerated faculties. But in some instances, "acted" waschangedto"moved,"tobelessdistracting.Language today continues to deteriorate as visual and auditorymedia replacewrittenmedia.SoGoold'smid-19thcenturyprefatoryandanalyticalnotes,havealsobeenmodernizedabittoensuretheyaremorereadilyunderstood.ORIGINALNOTES are in black, some ending with " Ed." My notes are in blue, someending with " WHG." All page number references are the original pagenumbersofthe1850-53edition,whicharedisplayedintra-text.Latin,Greek,andHebrewphraseshaveeitherbeenremoved fromthebodyofthetext(wheretheyweremoreofadistractionthanahelp),orAnglicizedwiththeStrong's number (NT:xxxx orOT:xxxxx). Some required clarifying text tomake the point explicit. But Owen's full argument, supporting text, and styleremain, as do William Goold's footnotes in their original languages. If youwouldlikethedigitized1853edition,withappendicescross-referencingboththeScripturesandoriginallanguageusedinthetext,pleaseconsultCCEL'seditionhere:

http://www.ccel.org/ccel/owen/pneum.html.MyaimisnottopreserveOwen'stext,buthisteaching.Itwouldbeashameifamodern audience didn't benefit from his labors because his language was toocomplex,archaic,orarcanetograsp.Aswitheachoftheserestatements,Ihopethis one makes it more accessible to you, bringing home the wonder andimportance of the doctrines of the Holy Spirit that Dr. Owen drew fromScripture,andvividlyexplainshere.There are fewworks on theHoly Spirit that have not been influenced by theHolinessmovement of the 1800s, or theCharismaticmovement of the 1920s.Andtherearefewifanyscholarlyworksoutsidethosemovements,thathaven'tdrawnonthisparticularworkofDr.Owentobringbalancebacktoourviewofthepersonandworkof theHolySpirit.PleasereadWilliamGoold'sPrefatoryNotetounderstandwherethistreatisefitswithregardtoQuakersandQuietism,

http://www.ccel.org/ccel/owen/pneum.html

whichwas just then arising. See also the note on p. 527, andOwen's causticdescriptiononp.556.InOwen'sintroduction,"TotheReaders,"you'llseethesameobjectionstodryrationalism that Jonathan Edwards later expressed in his treatise onReligiousAffections(1746).Yetbothmenobjectedaswelltotheunfoundedemotionalismthat was rampant in their day the term used then was "enthusiastic" or"enthusiasm."Theyweren'tdecryingpassionatebelief.Rather,theyinsistedthatour passion must be born, provoked, and enlarged only by God's truth. Bothextremes,cold intellectualismandwildenthusiasm,remainevident inourownday;and so thebalance thatOwenprovideshere is stillgreatlyneeded, and itwillbeusefultoeverybeliever.Overthepast350years,scholarshaveimprovedlittleuponDr.Owen'slabors.He gave glory to God by relying solely on the authority of Scripture for thethingswhichhetaught,asthecontentsofthistreatisewillamplydemonstrate.Itisaprofoundandwonderfulwork:Ipraythatyoumayenjoyandbeedifiedbyit. Ithassucha repetitionand rhythm to itof thedoctrines,principles,andtextofScriptureconcerningGod'sSpiritthatyouneedn'tworryifyoudon'tget it all at the first readingof a portion.Hewill so drive it, drive it, drive itthroughout,thatitbecomesfixedinyourheartandsoulatleast,ithasmine.

WilliamH.Grosswww.onthewing.orgMar2011

http://www.onthewing.org

Prefatorynote.The year 1674 saw, issuing from the press, some of the most elaborateproductionsofourauthor.BesideshisownshareintheCommunioncontroversy,hepublishedinthecourseofthatyearthesecondvolumeofhis"ExpositionoftheEpistle to theHebrews,"andanother folioofequalextentand importance:thefirstpartofhisworkontheHolySpirit.Forwhatisgenerallyknownunderthe titleof"Owenon theHolySpirit," isbut the firsthalfofa treatiseon thatsubject.Thetreatisewascompletedinsuccessivepublications:"TheReasonofFaith," in1677;"TheCauses,Ways,andMeansofUnderstandingtheMindofGod," etc., in 1678; "TheWorkof theHolySpirit inPrayer," in 1682; and in1693 two posthumous discourses appeared, "On the Work of the Spirit as aComforter,andastheAuthorofSpiritualGifts."FromthestatementsofOwenhimselfinvariouspartsoftheseworks,aswellasontheauthorityofNathanielMather,whowrote thepreface to the lastof them,we learn that theywereallincludedinonedesign,andmustberegardedasoneentireanduniformwork.InOwen'sprefacetothe"ReasonofFaith,"heexpresslystates,

About threeyearsagoIpublishedabookabout thedispensationandoperationsof theSpiritofGod.ThatbookwasonlyonepartofwhatIdesignedonthatsubject.TheconsiderationoftheworkoftheHolySpiritastheSpiritofillumination,ofsupplication,ofconsolation,andastheimmediateauthorofallspiritualofficesandgifts,extraordinaryandordinary,isdesignedforthesecondpartofit.

Uncertain, as he advanced in years, whether he would be spared to finish it,Owenwasinducedtoseparatelyissuethetreatisesbelongingtothesecondpart,according to his ability under the pressure of other duties, to overtake thepreparationandcompletionof them.Theyarenowcollected for the first time,andarrangedintotheorderwhich,itisbelieved,theauthorwouldhavehadthemif he lived to publish an edition comprehending all his treatises on the HolySpiritintheformandunderthetitleofonework.Nootherliberty,however,hasbeen takenwith these treatises than simply to number the four of themwhichwerepublishedseparately,andtoincludethecontentsofthenextvolumeassomany additional books; thus it continues and completes the discussion of thesubjectwhichhadbegunandwasprosecutedinthefivepreviousbooksthatareembracedinthisvolume.Toallofthem,thegeneraldesignationpneumatologiais equally applicable.Thus arranged and seen in its full proportions, theworkamply vindicates the commendation bestowed on it, as the most completeexhibitionofthedoctrineofScriptureonthepersonandagencyoftheSpirit"tobefoundinanylanguage."Noauthorhadpreviouslyattemptedtoaddress"thewhole economy of the Holy Spirit, with all his adjuncts,1 operations, and

effects," Owen pleads extenuating circumstances for any lack of system andlucidorderinhiswork.Ifsuchanattempthadneverpreviouslybeenmade,itisequallytruethatnosuccessorhasbeenfoundinthiswalkoftheologywhohasventuredtocompetewithOweninthelayingdownandsystematicdiscussionofthis great theme. Treatises of eminent ability and value have appeared onseparate departments of it. But in the wide range embraced in this work ofOwen, as well as in the power, depth, and resources conspicuous in everychapter,itisnotmerelyfirst,butsingleandaloneinallourreligiousliterature.The work, as we may gather from various allusions in it, was written inoppositiontotherationalismoftheearlySocinians,2especiallyasrepresentedbyCrellius;tothemysticismoftheQuakers,3asectwhichhadgrownintonotorietywithinthirtyyearsbeforethepublicationofthiswork;andtotheirreligionofatimewhen the derision of all true pietywas the passport to royal favor. Thatfanaticism of various kinds should appear during the religious fervors of thecommonwealth, is nomore strange than, when genuine coin is in circulation,attemptsaremadetoreplaceitwithwhatiscounterfeitandbase.Againstsuchfanaticismitwasnatural thatareactionwouldensue.Certaindivinespanderedto the blind prejudice of the times succeeding the Restoration, by sarcasticinvectiveagainstallthatwasevangelicalinthecreedofthePuritansandvitalinpersonal godliness. Samuel Parker4 was infamous in his subservience to themalice of theCourt against dissent, and even against the common interests ofProtestantism.Hedistinguishedhimselfinhisassaultuponthedoctrinesofgraceand the distinctive principles of the Christian faith. Owen accordinglyadministersarebuketohimintermsassevereasthecalmdignityofhistempereverallowedhimtoemployincontroversy.Buttheprominentaiminhiswholework is to distinguish the gracious operations of the Spirit in the hearts ofbelievers, from the excesses of fanaticism. On the one hand, whether as itappeared in the ruder sects of the age or in themore genialmysticism of theQuaker, Owen elevated his subjective experience of a spiritual light to co-ordinateauthoritywiththeobjectiverevelationofGodintheword.Ontheotherhand,hedistinguisheditfromthemoralitywhich,havingnograciousprincipletoguideit,scarcely toleratedanappeal to theonlydivinecodethere isfor theregulationofhumanconduct.ThiscomprehensivetreatiseaboundsinmorethanOwen'susualwordiness.Thatfeature of the work may, perhaps, be explained by the consciousness underwhichtheauthoralwaysseemstolaborwhenheisprosecutinganargumentwithopponents, rather than dealing with the conscience in a treatise on practical

religion.Hemovesheavily,asifhewerearmoredforconflictratherthangirdedfor useful work. As he proceeds, however, the interest deepens; weightyquestionsreceiveclearelucidation;practicaldifficultiesarejudiciouslyresolved;andmomentousdistinctions,suchasthosebetweengospelholinessandcommonmorality, and between natural andmoral inability, are skillfully given. Indeed,manypointswhichhebringsoutwithsufficientprecision,whenstrippedofthewordinesswhichencumbersthem,arefoundtobeidenticalwithcertainmodesinthepresentationofdivinetruthwhichhavebeendeemedthediscoveriesandimprovementsofalatertheology.Noworkoftheauthorsuppliesbetterevidenceof his pre-eminent skill inwhatmay be termed spiritual ethics.He traces theeffect of religious truth on the conscience, and the varied phases of humanfeeling as modified by divine grace and tested by the divine word. Hisreasoningswouldhavebeenreputedhighlyphilosophicaliftheyhadnotbeensoveryscriptural.It is in reference to the followingwork that Cecil, an acute and rather severejudgeofbooksandauthors,hasobserved,"Owenstandsattheheadofhisclassof divines. His scholars will be more profound and enlarged, and betterfurnished,thanthoseofmostotherwriters.HisworkontheSpirithasbeenmytreasure-house,andoneofmyveryfirst-ratebooks."AgoodabridgmentofitbytheRevG.Burderhasappearedinmorethanoneedition.In1678,Dr.Clagett,preachertotheHonorableSocietyofGray'sInn,andoneofhisMajesty'schaplainsinordinary,in"ADiscourseconcerningtheOperationoftheHolySpirit,"etc.,attempted"aconfutationofsomepartofDr.Owen'sworkonthatsubject."Mr.JohnHumfrey,inhis"PeaceableDisquisitions,"criticizedthe spirit in which Clagett had dealt with Owen. Clagett published anothervolume,andpromisedathirdontheopinionsoftheFathersrespectingthepointsat issue.Themanuscriptof this lastvolumewaslost inafirewhichconsumedthehouseofafriendwithwhomithadbeenlodged.HenryStebbingpublishedin1719anabridgmentofthefirsttwovolumes.Theprinciplesoftheworkarenot evangelical; a tone of cold pedantry pervades it; and the author seems asmuch influenced by a desire to differ from Owen as to discover the truth inregardtothepointsonwhichtheydiffered.

Analysis.The FIRST BOOK of the treatise is devoted to considerations of a general andpreliminary nature. The promise of spiritual gifts contained in Scripture isexamined; and from this occasion is taken to illustrate in chapter 1 the

importanceofsoundviewsonthedoctrineoftheSpirit,fromtheplaceitholdsinScripture;fromtheabusespracticedunderHisname;from certain pretenses that were urged toward an inward light, thatwereinconsistentwiththeclaimsoftheSpiritofGod;frommanydangerousopinionswhichhadbecomeprevalentrespectingHisworkandinfluence;andfromtheoppositiondirectlyoffered to theSpiritandHiswork in theworld.

Inchapter2thenameandtitlesoftheHolySpiritareconsidered.Theevidenceofhisdivinenatureandpersonalityfollows,

fromtheformulaofourinitiationintothecovenant;Mat28.19fromthevisiblesignofHispersonalexistence;Mat3.16fromthepersonalpropertiesascribedtoHim;fromthepersonalactsHeperforms;andfrom those acts towards Him on the part of men which imply hispersonality.

Inchapter3,wehaveashortproofofhisGodhead, fromthedivinenameshereceives, and the divine properties ascribed to him; it is appended to theargumentinillustrationofhispersonality.Inchapter4,theworkoftheSpiritinthe old creation in reference to the heavens, to the earth, to man, and to thecontinued sustentation of the universe, is fully explained. In chapter 5, thedispensation of the Spirit is illustrated in reference to the Father as giving,sendinghim,etc.,andinreferencetoHisownvoluntaryandpersonalagencyasproceeding,coming,etc.4In the SECONDBOOK, the particular operations of theHolySpirit under theOldTestament, and in preparation for the new, are considered, such as prophecy,inspiration,miracles,andothergifts(ch.1);theimportanceoftheHolySpiritinthenewcreationisprovedbythefactthatheisthesubjectofthegreatpromiseinsacredScripturerespectingnewtestamenttimes(ch.2).HisworkinreferencetoChristisunfoldedunderatwofoldaspect1.AsitboreonHimself,inframingChrist'shumannature;sanctifyingitintheinstant of conception, filling it with the needful5 grace, anointing it withextraordinary gifts, conveying to it miraculous powers, guiding, comforting,and supporting Christ, enabling him to offer himself without spot to God,

preservinghishumannatureinthestateofthedead,raisingitfromthegrave,andfinallyglorifyingit(ch.3);and,2.AsHesecures,throughoutsuccessiveages,asoundandexplicittestimonytothe person and work of Christ (ch. 4). General considerations are urgedregardingtheworkoftheSpiritinthenewcreation,asitrelatestothemysticalbodyofChristtoallbelievers(ch.5).

TheTHIRDBOOKisoccupiedwiththesubjectofregenerationasthespecialworkof the Spirit. It is shown not to consist in baptism merely, or externalreformation, or enthusiastic raptures (ch. 1). The operations of the Spiritpreparatory to regenerationareexhibited, suchas illumination,conviction,etc.(ch. 2). Two important chapters of a digressive character follow, inwhich theconditionofmanbynature is stated, as spirituallyblind and impotent (ch. 3),andasspirituallydead(ch.4).Thetruenatureofregenerationisnextillustrated firstnegatively, inwhich it is proved not to consist in any result ofmoralpersuasion(moralpersuasionbeingdefinedandtheextentof itsefficacybeingfixed). No change which it can effect can be viewed as tantamount toregeneration,because,1.Itleavesthewillundetermined;2.Itimpartsnosupernaturalstrength;3.Itisnotallweprayforwhenweprayforefficientgrace(ch.4);and4.Itdoesnotactuallyproduceregenerationorconversion.

Regeneration is thenconsideredpositively, as implyingall themoraloperationwhich means can effect; and not only a moral but a physical and immediateoperation of the Spirit; and the irresistibility of this internal efficiency on themindsofmen.Explanationsaregivenas to theeffect that, inregeneration, theHolyGhostactsaccordingtoourmentalnature;Hedoesnotactuponusbyaninfluencesuchasinspiration;andHeoffersnoviolencetothewill.Thenthreearguments are given in support of this view of regeneration from theconferringoffaithbythepowerofGod,fromthevictoriousefficacyofinternalgraceasattestedbyScripture,andfromthenatureoftheworkitselfasdescribedinvarious termsofScripture, "quickening,""regeneration,"etc.;andalso fromthe terms inwhich the effect of grace on the different faculties of the soul isrepresented(ch.5).ThemannerofconversionisthenexplainedintheinstanceofAugustine, the account by that eminent father of his own conversion beingselected to illustrate both the outward means of conversion, and the variousdegreesandeffectsofspiritualinfluenceonthehumanmind(ch.6).

TheFOURTHBOOKdiscussesthedoctrineofsanctification,whichispresentedastheprocesscompletingwhattheactofregenerationhasbegun.Ageneralviewisthengivenofthenatureofsanctification,asconsistingin1.externaldedication;and2.internalpurification(ch.1).Itsprogressivecharacterisunfolded(ch.2);anditisprovedthatitisagraciousprocess,extendingtobelieversonly(ch.3).Sanctification is illustrated as it relates to the removal of spiritual defilement;anditisprovedthatmancannotpurgehimselffromhisnaturaldepravity(ch.4).ItisshownhowtheSpiritandbloodofChristareeffectualtopurgetheheartandconsciencetheSpiritefficaciously,thebloodofChristmeritoriously,faithasthe instrumental cause, andafflictions as a subordinate instrumentality (ch. 5).The positive work of sanctification follows, embracing evidence of twopropositions:1.ThattheSpiritimplantsasupernaturalhabitandprincipleenablingbelievers

to obey the divine will, and differing from all natural habits, bothintellectualormoral;and,

2.Thatgraceisrequisiteforeveryactofacceptableobedience.Under the first proposition, four things are considered1) the reality of theprincipleasserted;2)itsnatureinincliningthewill;3)thepoweraswellastheinclination that it imparts; and lastly, 4) its specific difference from all otherhabits (ch.6).Under thesecondproposition theactsanddutiesofholinessarereviewed,andproof issuppliedof thenecessityofgracefor them(ch.7).Thenature of the mortification of sin, as a special part of sanctification, isconsidered;directionsfor thisspiritualexercisearegiven;particularmeansforthemortificationofsinarespecified;andcertainerrorsrespectingthisdutyarecorrected(ch.8).TheFIFTHBOOKsimplycontainsargumentsforthenecessityofholinessfromthe nature of God (ch. 1); from eternal election (ch. 2); from the divinecommands(ch.3);fromthemissionofChrist(ch.4);andfromourconditioninthisworld(ch.5).Ed.

5

TotheReaders.Anaccountingeneralofthenatureanddesignoftheensuingdiscourse,withthereasonswhy it ismade public at this time, is given in the first chapter of thetreatiseitself.ThereforeIwillnotdetainthereaderslongatitsintroduction.Butafewthingsarenecessarytoacquaintthemwith,bothastothemattercontainedinitandastothemannerofitshandling.Thesubject-matterofthewhole,asthetitleandalmosteverypageofthebookdeclares,istheHolySpiritofGodandhis operations. There are two things to be addressed, either of which aresufficienttorenderanysubjecteitherdifficultontheonehand,orunpleasantonthe other.We have both to conflict with in this treatise: forwhere thematteritselfisabstruseandmysterious,itcannotbehandledwithoutitsdifficulties;andwhere it has fallen under public contempt and scorn by anymeanswhatever,there is anabatementof satisfaction in its considerationanddefense.Now,allthe concernsof theHolySpirit are an eminent part of the "mystery"or "deepthings of God;" for just as the knowledge of themwholly depends on and isregulated by divine revelation, so they are divine and heavenly in their ownnature.Theyaredistantandremotefromallthingsthattheheartofmancanriseuptointhemereexerciseofitsownreasonorunderstanding.Yet,ontheotherhand,thereisnothingintheworldthatismoregenerallydespisedasfoolishandcontemptiblethanthethingsthatarespokenofandascribedtotheSpiritofGod.IfafanaticdarestoavowaninterestintheworkoftheSpirit,orifhetakesuponhimselfitsdefense,heneedsnohelptoforfeithisreputationwithmany,asbeingestranged from the conduct of reason and all generous principles ofconversation. Therefore these things must be spoken of a little, if only tomanifest where relief may be had against the discouragements which attendthem.Forthefirstthingproposed,itmustbegrantedthatthethingsaddressedhereareinthemselvesmysteriousandabstruse.Yetthewaybywhichwemayendeavortoacquaintourselveswiththem,"accordingtothemeasureofthegiftofChristto every one," Eph 4.7 is made plain in the Scriptures of truth. If this way isneglectedordespised,thenallotherwaysofattemptingthesameend,howevervigorousorpromisingtheymaybe,willproveineffectual.It isnotmypresentwork to declare or be diverted by what belongs to the inward frame anddisposition of mind in those who search to understand these things, or whatbelongs to theoutwarduseofmeans,or to theperformanceofspiritualduties,andtheconformityofthesoultoeachdiscoveryoftruththatisattained.IfGod

gives an opportunity to address thework of theHoly Spirit in enabling us tounderstand theScriptures,or tounderstand themindofGod in them, then thewholeofthiswillbedeclaredatlarge.At present, it may suffice to observe that God, who in himself is the eternaloriginal spring and fountain of all truth, is also the only sovereign cause andauthor of its revelation to us. The truth,which originally is one inGod, is ofvarious sorts and kinds according to the variety of things respectivelycommunicatedtous.6Thewaysandmeansof thatcommunicationaresuitedto thedistinctnatureofeachtruthinparticular.SothetruthofnaturalthingsismadeknownfromGodby theexerciseof reasonor thedueapplicationof theunderstanding that is inmanfortheirinvestigation;for"thespiritofthemanknowsthethingsofaman."1Cor2.11Ordinarilythereisnothingmorerequiredforthatdegreeofcertaintyofknowledge in things of that nature of which our minds are capable, than thediligentapplicationofthefacultiesofoursouls;thedueuseofpropermeanswillattain this.Yet there is a secretwork of the Spirit ofGod in this, even in thecommunication of skill and ability innatural things, in civil things, in moral,political,andartificialthings,asfullymanifestedinourensuingdiscourse.Butbecausethesethingsbelongtotheworkoftheoldcreationanditspreservation,ortotheruleandgovernmentofmankindinthisworldasrationalcreatures,nouseofmeans,andnocommunicationofaids,whetherspiritualorsupernatural,is absolutely necessary to be exercised or granted about them. Therefore,knowledge andwisdom in things of this nature are distributed promiscuouslyamongallsortsofpersons,accordingtothefoundationoftheirnaturalabilities.TheirdiligentexercisemaybeenhancedwithoutanyspecificapplicationtoGodforspecialgraceorassistanceyetstillreservinglibertyforthesovereigntyofdivineProvidenceinthedisposalofallmenandtheirconcerns.But as to supernatural things the knowledge and truth of them theteachingsofGodareofanothernature.Andinlikemanner,aspecificappealtoGod for instruction is required of us. In these things also there are degrees asthey approach, on the one hand, the infinite abyss of the divine essence andexistence such as the eternal generation and incarnation of the Son, or theprocessionandmissionoftheHolySpiritandontheotherhand,thosedivineeffectswhichareproducedinoursouls,andwhichweexperience.Accordingtothesedegrees,asthedivinecondescensionisexertedintheirrevelation,soourattentionintheexerciseoffaith,humility,andprayer,oughttobeincreasedas

weinquireintothem.Allthatdiligenceintheuseofoutwardmeanswhichisnecessary toattain theknowledgeofanyotheruseful truthis indispensablyrequiredinbecomingacquaintedwiththesethings.Yetifwedonotaddspiritualwaysandmeans,suitedintheirownnatureandappointedbyGodforreceivingsupernatural light, and the understanding of the deep things of God, then ourlaboraboutthemwillbefruitlessandunprofitableingreatmeasure.TheletteroftheScriptureandthesenseofthepropositionsareequallyexposedtothereasonofallmankind;yet therealspiritualknowledgeof thethingsthemselvesisnotcommunicatedtoanyoneexceptbythespecialoperationoftheHolySpirit.Noris any considerable degree of insight into the doctrine of their mysteriesattainableexceptbydulywaitingonHimwhoalonegives"theSpiritofwisdomandrevelationintheknowledgeofthem;"Eph1.17for"nomanknowsthethingsofGod,excepttheSpiritofGod,"1Cor2.11andthosetowhomtheyarerevealedbyhim.Nor can theScripturesbe rightly interpretedexceptby the aidof thatSpiritbywhich theywerepenned, asHierom6 affirms,andas Iwill afterwardfullyprove.Butwedonotneedtodespondintheuseofthemeansmentioned;rather,seeingthatthesethingsarerevealedsothatwemayknowGodinaduemanner,andliveforhimasweshould,wemayattainsuchameasureofspiritualunderstandingofthemastobeusefulforourownandothers'edification.Thosewhoarenotslothfulinhearingorlearningmaydothis,Isay,and"byreasonofuse,theywillhavetheirsensesexercisedtodiscernbothgoodandevil."Heb5.14

7Therefore, the subject of the ensuing discourses being entirely things of thisnature, in their several degrees of access to God or ourselves, I will give noaccountofanyparticularendeavors inmy inquiries into them. Instead, I leavethe judgmentof it to theevidenceof theeffectsproducedbyit.Only,Idonotknowofanyonewhohasgonebeforemeinthisdesignofrepresentingthewholeeconomyof theHolySpirit,withallhisadjuncts,operations,andeffectsofwhichthisisthefirstpart(theattemptofCrelliusinthiseffortonlycorruptedthetruthinafewinstances).Justasthedifficultyofmyworkwasincreasedbythis,so it may plead my excuse if anything is found not to answer so regular aprojection, or so just amethod, as the nature of the subject requires andwasaimedat.In the FIRST PART of thewholework,which concerns the name, divine nature,personality,andmissionoftheHolySpirit,Imerelydeclareanddefendthefaithof the catholic church against the Socinian.7 Whatever advantage there is incontributionoflightorevidence,strengthororder,astowhathasbeenpleaded

beforebyothers,islefttothelearnedreaderstojudgeanddetermine.AstotheadjunctsandpropertiesoftheSpirit'smissionandoperation,somemay(Ihope)judgethemselvesnotunbeholdentomeforgivingthemanoccasionfordeeperandbetterthoughtsaboutthem.TheSECONDPARTofourendeavorconcernstheworkoftheHolySpiritintheoldcreation, in its production, preservation, and rule. Because I did not have theadvantageofanyancientormodernauthortobeatoutthepathsoftruthbeforemeinthis,IhaveconfinedmyselftoexpresstestimoniesofScripture,withsuchexpositionsofthemastosufficientlyevidencetheirowntruth;althoughtheydonotlacksuchanallowancefromothersastogivethemsomeauthority.ThesamemaybesaidofwhatsucceedsinthenextsectionconcerningHisworkundertheNewTestament,preparatoryforthenewcreationincommunicatingallsortsofgifts,bothordinaryandextraordinary,andallkindsofskillandabilityinspiritual, natural, moral, artificial, and political things; and the instances bywhich these operations are confirmed. All these things, many of which arehandled by others separately and apart, are proposed here in their order withrespecttotheirproperendanddesign.

For what concerns His work on the head of the new creation,Eph 1.22 or thehumannatureinthepersonofourLordJesusChrist,Ihavebeencarefultokeepseverely under the bounds of sobriety, and not to indulge in any elaborate orunwarrantablespeculations.InthisIhavethereforenotonlydiligentlyattendedto the doctrine of the Scripture (our only infallible rule and guide), but alsoexpresslyconsideredwhatwastaughtandbelievedintheancientchurchinthismatter,andfromwhichIknowthatIhavenotdeparted.Iwillnot addmoreas to the firstdifficultywhichattendsanendeavorof thiskind; it arises from the very nature of the subject addressed. But the other,concerningthecontemptcastbymanyonallthesethings,mustbefurtherdealtwith.In all the dispensations of God towards his people under the Old Testament,there was nothing of good communicated to them, nothing of worth orexcellenceworkedinthemorbythem,exceptwhatisexpresslyassignedtotheHolySpiritasitsauthorandcause.Yet,nexttothatpromiseofthecomingoftheSonofGod in the flesh, of all theother promisesgiven to themconcerning abetterandmoregloriousstateofthechurchtobeintroducedafterward,themosteminent are thosewhich concern an enlargement and fuller communication ofthe Spirit. Thiswas beyondwhat theywere or could bemade partakers of intheirimperfectstate.Accordingly,wefindintheNewTestamentthatwhatever

concerns the conversion of the elect, the edification of the church, thesanctificationandconsolationofbelievers,8theperformanceofthosedutiesofobediencethatweowetoGod,alongwithourconductinallthewaysofthesethingsissoappropriatedtotheHolySpiritingeneral and particular instances, that it is declared that nothing of it can beenjoyedorperformedwithouthisspecialoperation,aid,andassistance.Godwascarefultofullyinstructandsecurethefaithofthechurchinthismatter,becauseheknewitseternalconcernslieinit.Yetnotwithstandingalltheevidencegivenforthis,thechurchofGodinmostageshasbeenagitatedbyoppositionseitherto the Spirit's person, or his work, or the manner of it all of this beingcontrarytowhatispromisedanddeclaredconcerningthesethingsinthewordoftruth;andithasnotyetceased.Indeed, thoughthecontradictionsofsomeinformerageshavebeenfierceandclamorous,yettheonlythingthathascomeofithasbeenfarshortofwhathascome to pass in the days inwhichwe live. The Socinians, for example, havegathered into one head, or rather one ulcerous abscess, all the virulentoppositionsmade to His deity or grace by the Photinians,8Macedonians, andPelagians9ofold.Butthereareotherswhoprofessnoenmitytowardhisdivineperson; indeed, theyadmitandaccept thedoctrineof thechurchconcerningit;andyettheyarereadyonalloccasionstodespiseandreproachthatwholeworkfor which he was promised under the Old Testament, and which is expresslyassignedtohimintheNew.Hence,amongmany,ithasgrowntobeamatterofreproachandscornforanyonetomentionhisgrace,orprofessaninterestinthatworkofhis,ashiswork,withoutwhich nomanwill seeGodHeb12.14 (if theScripture isa faithful testimony).Somehave takenpains toprove thatvariousthingswhichareexpresslyassignedtohiminthegospel,aseffectsofhispowerandgrace,areonlyfilthyexuberances,oratleasttheyaretheweakimaginationsofuntemperedminds.Noristhereanyendofdefamatoryaccusationsbythoseinwhomhisworkisavowedandhisgraceisprofessed.Indeed,thedeportmentofmanyinthisissuchasthat,ifitwerenotknownhowprofane thecorruptedmindsofmenare, theirbehaviorwould seem ridiculousanddismissible,ratherthandeservinganyseriousnotice.Forifanyoneavowsorpleads for the known work of the Spirit of God, it is immediately seen as asufficientgroundtocharge themwith leaving theruleof theword toattend torevelationsandinspirations,foregoingallthoughtsofthenecessityofthedutiesofobedience.But,infact,nootherworkoftheSpiritispleadedforexceptthat

workwithoutwhichnomancaneitherattendtotheruleoftheScriptureasheshould,orperformanydutyofobediencetoGodinapropermanner.Andtherearenonein thisconspiracy,soweakorunlearned, that theydonotscoffat thementionoftheSpirit,andcastonotherstheverynamingofhimasareproach.Indeed,itwouldnotbesurprisingifsomebegintodealinthesamewaywiththeperson ofChrist himself for once error and profaneness are countenanced,theyarefruitfulandprogressiveatalltimes.Theywillbesowhiledarknessandcorruptionabideon themindsofmen,and thegreatadversary isable tomakeimpressionsonthembyhissubtlemalice.Butinthesethings,notafewpleasethemselves, despise others, and would count themselves injured, if theirChristianitywerecalled intoquestion.Butwhatvalue is there in thatnameortitle,wherethewholemysteryofthegospelisexcludedfromourreligion?Takeaway the dispensation of the Spirit, and his effectual operations in all theintercoursethatisbetweenGodandmanbeashamedtoavoworprofessthework attributed to him in the gospel andChristianity is plucked up by theroots. Indeed, this practical contempt for the work of the Holy Spirit, havinggrown into a plausible defiance of religion, is also the most pernicious; it isbeyond all conceptual mistakes and errors about these things, because it isconstantlyaccompaniedbyprofaneness,anditcommonlyresultsinatheism.9In this lies the rise and spring of that stated apostasy from the power ofevangelicaltruth,2Tim4.3-4inwhichtheworldtakeslibertytomergeitselfwithalllicentiousnessinlifeandconduct,theendofwhichcanonlybeexpectedwithdreadandterror.Theprincipaldesignoftheensuingdiscoursesis,

toobviatetheseevilsinsomemeasure;tovindicate thetruthandrealityofdivinespiritualoperationsinthechurch;toavowwhat isbelievedand taughtconcerning theHolySpiritandhisworkbythosewhoaremostchargedwithandturnedtofortheirprofession of this truth, and thereby to show the iniquity of theseslanders under the darkness and shades of which some seek tocountenance themselves in their profane scoffing at His wholedispensation;tomanifest inall instances, thatwhat isascribed to theSpirit isnotonlyconsistentwithreligion,butthatreligioncannotconsistwithoutit,norcanitspowerbepreserved.

Now,becausetheeffectualoperationoftheblessedSpiritintheregenerationorconversionofsinners,ofallotherpartsinthiswork,ismostviolentlyopposedand poisonously maligned lately, I have more largely emphasized it. Andbecause it can neither be well understood nor duly explained without theconsiderationofthestateofa lapsedorcorruptednature, Ihavealso includedthatatlarge,judgingitnecessarytodoso.For,becausetheknowledgeofitliesat the bottom of all our obedience toGod byChrist, it has always been (andcontinuestobe)thedesignofsometoeitherwhollydenyit,orelsetominimizeittothedepressionandalmostannihilationofthegraceofthegospelbywhichaloneournaturecanberepaired.Therefore,designingtoexpresslyaddress thereparation of our nature by grace, it was on all accounts necessary to alsoaddressthedepravation10ofournaturebysin.Moreover,whatisdiscussedonthesethingsissuitedtoedifythosewhobelieve;itisdirectedtofurthertheirtruespiritualobedienceandholiness(theobedienceoffaith).Rom16.26Hence, itmaybe thatsomewill judge thatourdiscoursesonthese subjects are drawn out to a greater length than needed or convenient,becausepracticalapplicationshavebeenintermixedthroughout.Buttheyshouldconsider thatmydesignwasnot tohandle these things inacontroversialway,but to declare and confirm the truth concerning these doctrines with a viewtowardpractice.And Idarenot address thingsof thisnature inanyotherwayexceptasmaypromotetheedificationofbelieversgenerally;theywilleitherbeof my mind, or it may be that, without much difficulty, they will admit myexcuse.However, if these thingsareneglectedordespisedbysome,nomatterhowmany, there are still otherswhowill judge their principal concern lies inthosediscoursesthatmaydirectandencouragethemintheholypracticeoftheirduty.Theway,manner,andmethodoftheHolySpiritinhisoperations,astohisworkoftranslatingsinnersfromdeathtolife,andfromastateofnaturetothatofgrace,havebeenvariouslyhandledbysome,andscornfully reflectedonbyothers.IthereforeendeavoredtodeclareandassertwhattheScripturemanifestlyteaches about them, confirming itwith the testimonies of some of the ancientwritersofthechurch,sothatIhavenodoubtthatitissuitedtotheexperienceofthosewho,intheirownsouls,havebeenmadepartakersofthatblessedworkoftheHolyGhost.10In the substance ofwhat is delivered, I rest upon the plain testimonies of theScripture, thewitness of the ancient church, and the experience of thosewhosincerely believe. Thus I will not be greatly disturbed by the censures and

oppositionofthosewhoareother-minded.Iwilladdnomoreon this topicexcept tosay that theonly inconsistencywithwhichourdoctrineispressed,isthepretendeddifficultyinreconcilingthenatureandnecessityofourduty,withtheefficacyofthegraceoftheSpirit.Becauseofthat, I have notwaived the consideration of it; rather, I have embraced everyopportunity to examine it in all particular instances inwhich itmay be urgedwiththemostapparentprobability.AndIhopeatlengthitbecomesclearthatnotonlyisthenecessityofourdutyconsistentwiththeefficacyofGod'sgrace,butalso thatwecanperformnoduty toGodasweshouldwithoutgrace'saidandassistance nor may we have any encouragement to attempt a course ofobedience without a just expectation of grace. On the other hand, so that theworkofgraceitselfwillbeeffectualinourcompliance,donebywayofduty,wegivethepre-eminenceinallofittograce,andnottoourselvesthoughsomemayormaynot give it.The commandofGod is themeasure and ruleof ourindustryanddiligencebywayofduty;Icannotunderstandwhyanyoneshouldbe discouraged from exercising that industry which God requires of him,considering the aid andassistancewhichGodhaspromisedhim.Theworkofobedience is difficult and of the highest importance; so that if anyone can benegligent in thisbecauseGodwill help and assist him it is because hehates it. Let others do what they please, I will endeavor to comply with theapostle'sadviceontheforcefulnesswhichhegivestothislabor:"Workoutyourownsalvationwithfearandtrembling;for it isGodwhoworksinyoubothtowillandtodobyhisowngoodpleasure."Phi2.12-13

These things, with others of similar nature, falling unavoidably underconsideration,havedrawnout thesediscourses toa length farbeyondmyfirstdesign;whichisalsothereasonIrefrainedforthepresentfromaddingtothemthose other parts of the work of the Holy Spirit in prayer or supplication, inilluminationwithrespecttothebeliefoftheScriptures,andrightunderstandingofthemindofGodinthem,inthecommunicationofgiftstothechurch,andinthe consolation of believers. These must nowwait for another opportunity, ifGodinhisgoodnessandpatienceispleasedtograntittous.11

Another part of thework of theHoly Spirit consists in our sanctification, onwhich our evangelical obedience (our holiness) depends. It is not unknown toanyonewhothinksitistheirdutytoinquireintothesethings,howmuchallofthe Spirit's operations in this are also despised by some, and what endeavorshavebeenmadetodebasethenatureofgospelobedienceindeed,tothrowitoutof thehearts and livesofChristians, and to substitute at best a heathenish

honesty for it.Hence I thought it necessary,on theoccasionof addressing theworkoftheHolySpiritinoursanctification,tomakeadiligentandfullinquiryinto the true nature of evangelicalholiness, and into that spiritual life toGodwhich all believers are created for in Christ Jesus. And in this, following theconductof theScriptures fromfirst to last,what soevidentlymanifested itselfwasthedifferencebetweenthosethings,andthatexerciseofmoralvirtuewhichsomepleadforintheirstead;ittakesnogreatefforttorepresentthistoanyoneof impartial judgment. Only in handling these things, I thought it fitting topursuemy formermethod and design, and principally to reduce the doctrinesinsisted on to the practice and improvement of holiness. This also occasionedlengtheningthesediscourses.Idonotdoubtthatallthesethingswillbedespisedbysome.11Theyarewhattheyare,andmydeclarationofthesethingswillnotmakethemanymoreacceptabletothem.Letthempleasethemselveswhiletheyseegoodintheirownimaginations.So longas theScripture isadmitted tobean infallibledeclarationofthewillofGodandofthenatureofspiritualthings,andsolongasChristiansremainintheworldwhoendeavortolivetoGodandcometoenjoyhim by Jesus Christ, we will not lack sufficient testimony against that putridfigment that moral virtue is the extent of our gospel holiness, or that thereparationofournaturesandofourlifetoGodconsistsinthisalone.In the last place follows a discourse concerning the necessity of holiness andobedience. I confess that in this I had some regard (though notmuch) to theridiculousclamorsofmalevolentandignorantpersons,chargingthatthosewhoplead for the efficacy of the grace of God, and the imputation of therighteousness of Christ, had thereby removed the need for a holy life. Whowould trouble himself about such an accusation which is widely seen ascounterfeit by those who believe those doctrines, and which common lighttestifiesagainstintheconductofthosebywhomtheyarereceived,andthosebywhom they are despised? It was the importance of the thing itself, madeparticularlyopportunebythemanifoldtemptationsofthedaysinwhichwelive,whichoccasionedwhatwasaddedtothenatureofevangelicalholiness;seeing"ifweknowthesethings,happyweareifwedothem."Joh13.17Yet,becausetheprincipal arguments and demonstrations of that need are drawn from thosedoctrines of the gospel which some malign as having no value, the slandersmentionedarealsoobviated.12AndwehaveproceededthusfarindeclaringandvindicatingtheNewTestamentworkoftheSpiritofGod,whichisdespisedby

some,andreferringtheremaininginstancestoanotheroccasion.Theoppositionstoallthatwebelieveandmaintaininthisareoftwosorts:First,those which consist in particular exceptions against and objections to eachparticularwork of the Spirit, whether in the communication of gifts or in theoperationofgrace.Secondly,thosewhichconsistinreflectionscastonthewholeworkascribedtohimingeneral.Thoseofthefirstsortwillallbeconsideredintheirproperplaces,whereweaddress those special actsof theSpirit towhichtheyareopposed.Theother sort, at least themainoneswhichsomemake theloudestnoiseabout,maybebrieflyspokenofhere:The first and chief pretense of this nature is that all those who plead for theeffectualoperationsoftheHolySpirit intheilluminationofthemindsofmen,the reparation of their natures, the sanctification of their persons, and theirendowmentwithspiritualgifts,aretherebyenemiestoreason,andtheyimpugnthe use of reason in religion, or at least they do not allow its due place andexercise in religion. Hence, some of those who are other-minded say it is areproachtobearationaldivine;although,asfarasIcandiscern,ifthatwereso,it would be likeHierom13 being undeservedly beaten by an angel for being aCiceronian (in the judgmentof some).14But thegroundsonwhich this chargewouldbemadegoodhavenotyetbeenmadeapparent;norhasitbeenevincedthatanythingisascribedbyustotheefficacyofGod'sgracethatwouldintheleastbederogatorytoreason,toitsuse,ortoanydutyofmandependingonit.Isuppose we are agreed that the reason of man, in our current state, is notsufficientinitselftodiscoverorframeareligionbywhichwemaypleaseGodandbeacceptedbyhim.Orifwearenotagreedinthis,Iwillnotadmit,aspartofourpresentcontroversy,thatwemayimagineareligionproceedingfromandresolvedintosupernaturalrevelation.NorisityetpleadedbyanyoneIknowof,thatreasonisabletocomprehendallthingsintheirnatureandbeing.12Norisreasonabletosearchouttoperfectionthosethingsthatarerevealedtous.Wearenotdirectlydealingwith thosebywhomtheprincipalmysteriesof thegospelarerejectedtheycannotcomprehendthem,underapretensethatwhatis above reason, is against reason. Andmaybe it will be granted that naturalreasoncannotenablethemindofamantohaveasavingperceptionofspiritualthings, as revealed, without the special aid of the Spirit of God to illuminatethem.If this isdeniedbyany, thenasweacknowledgeourdissentfromthem;weknowthatwearedoingnoinjurytoreasonbyit.Wewouldrathersuffertheimputation of doing so, than become infidels by renouncing the Scripture in

ordertobeesteemedrational.Butwecannotconceivehowreasonisprejudicedby advancing the rational faculties of our souls with respect to their exercisetowards theirproperobjectswhichisallweassignto theworkof theHolySpiritinthismatter.Andtherearenoneintheworldwhomorefreelygrantthat,to us, our reason is the only judge of the sense and truth of the propositionsdrawnfromtheScriptureorproposedinit.Wewishthatallmenmightbeleftinpeaceunder thatdeterminationwhereweknow theymust abide,whether theywillornot.But the inquiry in thismatter is how reasonable themysteries of our religionappearwhenrevealedtoourreason,andwhatabilitywehavetoreceive,believe,andobeythemassuch?Thelatterpartofthisinquiryissofullyspokentointheensuing discourses that Iwill not emphasize it here again; the formermay bespokentoinafewwords.Itcannotbe(andtomyknowledgeitisnotdeniedbyany)thatChristianreligionishighlyreasonable;foritistheeffectoftheinfinitereason,understanding,andwisdomofGod.Butthequestionisnotwhatitisinitself,butwhat it is in relation toour reason,orhow it appears toour reason.And there is no doubt that everything in Christian religion appears highlyreasonabletotheenlightenedreason,ortothemindofmanaffectedbythatworkofgraceinitsrenovation,whichissoexpresslyascribedtotheHolySpiritintheScripture.Forthereisasuitablenessbetweenanenlightenedmind,andspiritualmysteriesastheyarerevealed.Seeingthesemysteries in theirproper light, themindfindsbyexperiencetheirnecessity,use,goodness,andbenefitwithrespecttoourhighestgoodandsupremeend.Itonlyremains,therefore,thatweinquirehowreasonablethemysteriesofChristianreligionaretothemindsofcorruptedmen; forwehaveproved in theensuing treatise that theyarecorruptedby theentranceofsin,aswebelieve.Andthusitisinvaintodisputewithanyoneaboutthe reasonableness of evangelical faith and obedience until the state andconditionofourreasonisagreedupon.Thus,tospeakplainly,weacknowledgethatreasoninitscorruptedstateisallthatanymanhasinthatstate,bywhichtounderstand and judge the sense and truth of the doctrines revealed in theScripture.And in theuseof suchaidsandmeansas it iscapableof, reason ismoreandbettersuitedto thecorruptedmanthananyjudgeor interpreter,whowouldimposeasenseuponhimthatisunsuitable,consideringhisstate.So,astothespiritualthingsofthegospel,intheirownnature,thenaturalmindisenmityagainstthem;Rom8.7theyarefoolishnesstoit.1Cor2.14Therefore,ifitisacrime,andifit impeachesanddisadvantagesreasontoaffirmthatourmindsneedtherenovationoftheHolyGhosttoenablethemtounderstandspiritualthingsinaspiritualmanner,thenweacknowledgethatweareguiltyofthis.Otherwise,itis

unduly charged against us that, by asserting the efficacious operations of theSpiritofGod,andtheirnecessitytodischargeeveryspiritualdutytowardsGodin an acceptablemanner, we somehow deny the use and exercise of our ownreasoninreligiousandspiritualthingsthingsofwhichourreasoniscapable,andforwhichitisappointedbyGod.Thiswillbefullymanifestedafterward.13Butmoreover, it is pretended that, by the operationswhichwe ascribe to theHolySpirit,weexposementobeingdeceivedbysatanicaldelusions,andopenadoortoemotionalism;thatwearedirectingthemtobeguidedbyunaccountableimpulsesandrevelations,andthusmakewayforallmanneroffollyandvillainy.Bywhatmeans thischargecanbeaffixed to thosewhoprofessedlyavow thatnothingisgood,nothingisourduty,nothingisacceptabletoGod,exceptwhatiswarrantedbytheScripturedirectedbyitandsuitedtoithasnotyetbeenmademanifest;onlyungroundedclamors.ScriptureistheonlyperfectruleofallthatGodrequiresofusinthewayofobedience.AllthingsofthisnaturearenotonlycondemnedbytheScriptures,butallthingstheyteachconcerningtheHolySpiritofGodaretheprincipalwaysandmeanstosecureusfromthedangerofsuchthings.It is truethat therewereformerly,andunfortunately therestillareamongsome,satanicaldelusions,diabolicalsuggestions,andfoulemotionalism,whicharepretendedtocomefromtheSpiritofGodandtobeofdivineorigin.These aberrations are plainly described in the Scripture, both under the OldTestament and the New; directions are given for their discovery anddisprovement.ButifwemustthereforerejectthetrueandrealoperationsoftheSpiritofGod,theprincipalpreservativeagainstbeingdeceivedbythesethings,thenwemay aswell reject the owning ofGod himself, because the devil hasimposedhimselfonmankindas theobjectof theirworship.This iswhy,as toemotionalismofanykindwhichmightcountenanceanydiabolicalsuggestions,wedeny thatanyoperationsof theHolyGhostconsist in them,or inanythinglike them.Andwe have a sure rule bywhich to test all these things.We arebound in all such cases to precisely attend to them. God has promised theassistanceofhisSpirit,sothatthosewhodothisinsincerityarenotdeceived.Whatsomemenmeanbyimpulses,Idonotknow.Ifitisspecialaids,assistance,andinclinationtowardtheirduties,acknowledgedassuch,andthesedutiesarespecificallyincumbentonthemintheirpresentcircumstances,thenitrequiresnosmallcautionthat,underaninvidiousname,wedonotreject thosesuppliesofgracewhicharepromisedtous,andwhichweareboundtoprayfor.Butifwhatis meant are irrational impressions, or violent inclinations toward things oractionswhicharenot acknowledgedduties, as evidencedby thewordof truth

andbytheirpresentconditionandcircumstances,thenweutterlyabandonthem.No pretense is given to them from anythingwhichwe believe concerning theHolySpiritandhisoperations.ForthewholeworkwhichweassigntotheSpiritisonlythatbywhichweareenabledtoperformthatobediencetoGodwhichisrequired in the Scripture, in theway andmanner inwhich it is required. It isprobably more out of enmity toward him than us where the contrary ispretended.Thesamemaybesaidconcerningrevelations.Theyareoftwosortsobjectiveandsubjective.Thoseoftheformersort,whethertheycontaindoctrinescontrarytothatofScripture,ortheyareadditionstoit,orspeciously15confirmit,theyarealltobeuniversallyrejectedtheformerbeingabsolutelyfalse,andthelatterabsolutelyuseless.Nordoanyoftheoperationsof theSpiritpleadedfor,havetheleastrespecttothesethingsfortheSpirithavingfinishedthewholeworkofexternalrevelation,andcloseditintheScripture,hiswholeinternalspiritualworkissuitedandcommensuratetothatend.Bysubjectiverevelations,weonlymeanthatworkofspiritualilluminationbywhichweareenabledtodiscernandunderstandthemindofGodintheScripture.Thisiswhattheapostlepraysforonbehalfofallbelievers,Eph1.16-19.16 Itsnature,withGod'sassistance,willbefullyexplainedafterward.Therefore,thereislittlepretenseforthischargeonthosebywhomtheefficaciousoperationsoftheSpiritofGodareassertedsuchthat,withouttheseoperations,wehavenoabsolutesecuritythatwewillbepreservedfrombeingimposedonbythem,orbysomeofthem.17

14Butmaybeitwillbesaidintheend,thatourwholelaborindeclaringtheworkoftheSpiritofGodinusandtowardsus,aswellasourbriefvindicationofit,isaltogethervainbecauseitisemptytalkwithunintelligibleexpressions.Thatisindeedwhatsomesay,beforetheyhaveproducedtheircharterinwhichtheyaremadethesolejudgesofwhatwords,expressions,andwaysofteachingareproperinthingsofthisnature.Butbyallappearances,theyseemtobeasunfitfortheexerciseofthatdictatorshipasanywhoeverundertooktodeclaresacredandspiritual things.For this reason,unless theycomeupwithbetter authoritythantheyyetpretendtohave,andgiveabetterexampleof theirownwayandmanner of teaching such things than they have yet given,wewill continue tomake the phraseology of Scripture our rule and pattern in the declaration ofspiritual things.Andwewill endeavor to accommodate all our expressions tothatrule,whetheritisintelligibletothemornot.Wedothatforreasonsthataresoeasytobeconceived,thattheydonotneedtobepleadedhere.

15DISCOURSECONCERNINGTHEHOLYSPIRIT

BookI.

ChapterI.GeneralprinciplesconcerningtheHolySpiritandhis

work.1Cor12.1explainedpneumatica,spiritualgiftsTheirgrantto,useandabusein,thatchurchJesus,how he is called "anathema" Impiety of the JewsHowhe is called "Lord"The foundation ofchurchorderandworshipInwhatsenseweareenabledbytheSpirittocallJesus"Lord"TheHolySpirittheauthorofallgiftswhyheiscalled"God,"and"TheLord"GeneraldistributionofspiritualgiftsProperendoftheircommunicationNinesortsofgiftsAbuseoftheminthechurchTheirtendencytowardpeaceandorderGeneraldesignoftheensuingdiscourseconcerningtheSpiritandhisdispensationImportanceofthedoctrineconcerningtheSpiritofGodandhisoperationsReasonsforthisPromiseoftheSpirittosupplytheabsenceofChrist,astohishumannatureTheconcernofthisTheworkoftheSpiritintheministrationofthegospelAllsavinggoodiscommunicatedtousandworked in us by himSin against theHolyGhost is irremissible False pretenses to the Spirit aredangerousPretensestothespiritofprophecyundertheOldTestamentTwosortsoffalseprophets:the first and second sorts Pretenders under the New Testament The rule for the trial of suchpretenders,1John4.1-3Rules to thispurposeunder theOldandNewTestamentsarecomparedAfalse spirit, set up against the Spirit ofGod, is examinedFalse and noxious opinions concerning theSpirit,andhowtoobviatethemReproachesoftheSpiritandhisworkPrinciplesandoccasionsoftheapostasyofchurchesunderthelawandgospelDispensationoftheSpiritisnotconfinedtothefirstagesofthechurchThegreatnecessityofadiligentinquiryintothethingstaughtconcerningtheSpiritofGodandhiswork.

The apostle Paul, in the 12th chapter of his First Epistle to the Corinthians,directs theirexerciseofspiritualgiftswhichtheyhadaskedhimabout(amongotherthingsandemergencies).Herearethefixedwordswithwhichheprefaceshiswholediscourse:Verse1,"Now,concerningspiritualgifts,"pneumatika,orcharismataashisensuingdeclarationshows.The imaginationofsome, thatspiritualpersonsaremeantherecontrary to thesenseunderstoodbyall theancientsisinconsistentwiththecontext.18

16Because the church had consulted with Paul about spiritual gifts and theirexercise, the whole series of his ensuing discourse is directed toward this.Therefore, at its close, he summarizes the design of thewhole as he advises,"Covetearnestlythebestgifts,"namely,amongthosewhichheproposedtoaddress,andhaddonesoaccordingly,verse31.Thetapneumatikaofverse1arethetacharismataofverse31;asitisexpressedin1Cor14.1,"'Desirespiritualgifts,'whosenatureanduseyouarenowinstructedin,asfirstproposed."Thatchurch had received an abundantmeasure of these gifts, especially those thatwere extraordinary, and tended to convict unbelievers. For the Lord having"many people in that city," whom he intended to call to the faith, Acts 18.9-10

encouragedourapostle,againstallfearsanddangers,tobeginandcarryontheworkofpreachingthere;hecontinuedinthis"ayearandsixmonths,"verse11.ButtheLordalsofurnishedthefirstconvertswithsucheminent,andforsomeofthem, such miraculous gifts, that they might be a prevalent means to theconversionofmanyothers.For theLordwillnever fail toprovide instrumentsand suitable means to effectively attain any end that he aims at. In the use,exercise,andmanagementofthese"spiritualgifts,"thatchurch(oranumberofitsprincipalmembers)hadfallenintomultipledisorders.Theyhadabusedtheirgifts,usingthemfortheirownaspirationsandambition.Andfromthese,otherevilsensuedjustasthebestofGod'sgiftsmaybeabusedbythelustsofmen,andthepurestwatermaybetaintedbytheearthenvesselintowhichitispoured.Uponreceivingthisinformation,somewholovedtruth,peace,andorder,weretroubled at these miscarriages.1Cor 1.11 In answer to a letter from the wholechurch,written toPaulabout theseandotheroccurrences,1Cor7.1hegave themcounsel and advice to rectify these abuses. First, he advised them to rightlyprepare themselveswithhumility and thankfulness,whichbecomes thosewhowere entrustedwith such excellent privileges as theyhad abused (andwithoutwhichtheycouldnotreceivetheinstructionwhichheintendedforthem).Todothat, he reminded themof their former state and conditionbefore their callingandconversiontoChrist."YouknowthatyouwereGentiles,carriedawaywithdumbidols,evenasyouwereled."1Cor12.2

17With violent impressions from the devil, theywere hurried into the service ofidols.Pauldoesnotmention this to reproach them,but to let themknowwhatframe ofmind, andwhat fruit of life, might be justly expected of those whoreceived such an alteration in their condition. Particularly (as he tells themelsewhere), if they did notmake themselves different from others, and if theyonly hadwhat they received from another, then they could not boast or exaltthemselves above others, as though they hadnot received it.1Cor 4.7 For it is avainthingforamantoboastinhimselfofwhathefreelyreceivedfromanother,and never deserved to receive, just as it is with all those who have receivedeithergiftsorgracefromGod.He furtherdeclares to them this alterationof their state andconditionby theireffectsandauthor:"ForthisreasonIgiveyoutounderstandthatnomanspeakingbytheSpiritofGodcallsJesusaccursed;andnomancansaythatJesusistheLordexceptbytheHolyGhost."1Cor12.3

The great argument that was then in the world, concerned Jesus, who waspreachedtothemall.Unbelievers,whowerestillcarriedbyanimpetusof theirmindandbytheiraffectionsfor"dumbidols,"wereledandmovedbythespiritof the devil to blaspheme. They said Jesuswasanathema, or "one accursed."Theylookedathimasaperson tobedetestedandabominatedas thecommonodium19of theirgodsandmen.Hence,athismention theyused tosay, "Jesusanathema."He is,or lethimbe,"accursed,detested,destroyed."And theJewscontinue in this blasphemy to this day, hiding their cursed sentiments under acorruptpronunciationofhisname.ForinsteadofYeshua,theywriteandcallhimYeshu(ysv), the initial letters of yimmach shemo vezikhro that is, "Let hisname and memory be blotted out;" the same as "Jesus anathema." And thisblasphemyofpronouncingJesusaccursedwaswhatthefirstpersecutorsofthechurchtestedthefaithofChristianswith,asPlinysaidinhisepistle toTrajan;JustinMartyrwithotherapologistsagree.Astheapostlesays,thosewhodidthisdidnotdoit"bytheSpiritofGod;"andsohemeanstheydiditbytheactionandinstigation of the devil, the unclean spirit, which ruled in those children ofdisobedience. And this was the condition of those Corinthians themselves towhomhewrotewhentheywerecarriedawaywith"dumbidols."On the other side were those who believed. They called Jesus "Lord," orprofessed that he was the Lord. Thereby they avowed their faith in him andobediencetohim.Principally,theyadmittedthatheisJehovah,theLordoverall,Godblessedforever.18ForthenameYahwehisexpressedeverywhereintheNewTestamentbyKurios,whichisusedhere.TheonewhothusprofessesJesustobetheLord,inthefirstplaceacknowledgeshimtobethetrueGod.Thus,withthistheyprofessedhimtobetheirLord,theLordoftheirsoulsandconsciencestowhomtheyowedallsubjectionandperformedallobedience.Thomasdidthisinhisgreatconfession,"MyLordandmyGod." John 20.28Now,Paul intimated before, that thosewhodisownedhim,andcalledhim"accursed,"spokebytheinstinctandinstigationofthedevilbywhomtheyweremoved.Soheletsthemknow,ontheotherhand,thatnomancanthusownandconfessJesustobethe"Lord"exceptbytheHolyGhost.But itmaybeargued that someconfessedChrist tobe theLord,because theyweremovedbyanuncleanspirit.Themaninthesynagoguedidso;hecriedout,"Iknowwhoyouare,theHolyOneofGod."Mar1.23-24Jesus"didnotallowthedevils to speak, because they knew him." Mar 1.34 And the young woman

possessedwithaspiritofdivinationshoutedattheapostleandhiscompanions,"ThesemenaretheservantsofthemosthighGod."Act16.17Themanwholivedinthetombsalsodidthis.Possessedbyanuncleanspirit,hecriedouttoJesus,"WhathaveItodowithyou,Jesus,SonofthemosthighGod?"Mark 5.7Othersimilar testimonies might be produced among the heathen, and from theiroracles.Ans.1.Ourapostlewritesthatsaying"JesusisLord"isaccompaniedbyfaithinhim,andbysubjectingoursoul tohim;whichare fromtheHolyGhostalone.Thus, nonewho aremovedby anunclean spirit can call Jesus "Lord" [in thisway].

Ans. 2. These acknowledgmentswere either (1)wrested20 from the devil, andwere no small part of his punishment and torment;21 or (2) they wereintentionally designed by the devil, who was a liar from the beginning, toprejudice the glory of Christ by his testimony: "a badman is worst when hepretendstobeasaint."22

These things, therefore, have no application here. By this, then, the apostleinforms them what the foundation of all church relation, order, and worshipconsistedof.Forbecause theyhadcomplete respect for theLordshipofChristandacknowledgedit,thiswasnotfromthemselves;ratheritwasapureeffectoftheoperationoftheHolyGhostinthemandtowardsthem.Anythingofasimilarkind,whichdoesnotproceedfromthesamecauseandfountain,isofnousetothegloryofGod;norisitofanyadvantagetothesoulsofmen.19Somethink thatsaying"Jesus is theLord" is restricted to thewayofspeakingthat isusedafterward;23 for theapostle in the followingversesaddresses thoseextraordinarygiftswithwhichmanyinthatchurchwerethenendowed.Hesays,"None can say 'Jesus is the Lord,' in an extraordinary manner, with varioustongues, and in prophecy, except by the Holy Ghost;"without his specialassistance,nonecaneminentlyandmiraculouslydeclareJesustobeso.Andifthisistrue,itislikelythatthosementionedbefore,whosaidJesuswasaccursed,werepersonspretendingtobemoved,orwerereallymoved,byanextraordinaryspirit,whichtheapostledeclaresisnottheSpiritofGod.Chrysostominterpretsthosewordsasspeakingof thosewhowerevisiblyandviolentlystirredbythedevil. Satan stirred upmany such instruments of hismalice in those days, topreserve, if it were possible, his tottering kingdom from ruin. But there is noneed to restrain thewords this way, or affix thismeaning to them. Indeed, it

seems tome tobe inconsistentwith thedesignof theapostleandscopeof thepassage.For,assaidearlier, intending to instruct theCorinthians in thenature,use,andexerciseofspiritualgifts,Paulfirstlaysdownthespringandfountainofallsavingprofessionsof thegospel,whichthosegiftsweredesignedtofurtherand improve. Upon doing that, and having reminded them of their previousheathenstateandcondition,heletsthemknowbywhatmeanstheywerebroughtinto the professionof the gospel, and into admitting that Jesus is theLord, inoppositiontothedumbidolswhomtheyhadserved.AndthiswasbydonetheAuthorofthosegifts,theconsiderationofwhomPaulwasnowaddressing.Thegreatchangeworkedinthem,astotheirreligionandprofession,wasbytheHolyGhost; for noman can say that Jesus is theLord,which is the sumandsubstanceofourChristianprofession,exceptbyhimthoughsome thinkhehaslittleornoconcernatallinthismatter.ButtosayChrististheLordincludestwothings:First,FaithinhimasLordandSavior.Hewasdeclaredso,andpreachedbytheangels,"ASavior,whichisChristtheLord."Luke2.11Andthisword"Lord"includesnotonlythedignityofhisperson,buthisinvestiturewiththoseofficeswhichthisLordexercisedanddischargedforourgood.Secondly,theprofessionofthatfaith.

Thesetwothings,wheretheyaresincere,alwaysaccompanyeachother.Rom10.10For just as saying Jesus is anathema comprised an open disclaimer andrenunciationofhim,socallinghimLordexpressestheprofessionofourfaithinhim,andofoursubjectiontohim.Andboththeseprofessionsaremeantheretobesincereandsaving;forit isthatfaithandprofessionbywhichthechurchisbuiltupontherock.20ItisthesameaswhenPetersaid,"YouaretheChrist,theSonofthelivingGod,"Mat 16.16AndGodassisting, itwillafterwardbeabundantlydeclared that thesearetheworksoftheHolyGhost,whichnonearesufficientfor,ofthemselves.Having thus stated the origin and foundation of the church in its faith,profession,order,andworship,PaulfurtherinformsthemthatthesameSpiritislikewise the author of all those gifts by which it was to be built up andestablished, and by which its profession might be enlarged: "Now there arediversitiesofgifts,but thesameSpirit,"1Cor12.4.Theseare the thingsaboutwhich he intends to speak, andwhich he enlarges upon in thewhole ensuingchapter.Now,becausetheparticularsheemphasizeshereinthebeginningofhis

discourse, will be encountered and recalled in their proper places, I will onlypointtothetopicsofthediscourseintheversesthatprecede1Cor12.11,whichiswhatweprincipallyaimat.Addressing,therefore,thesespiritualthingsorgiftsinthechurch,First he declares their author fromwhom they come, and bywhom they areworked and bestowed.He calls him the "Spirit," verse 4; the "Lord," verse 5;"God,"verse6; and todenote theonenessof their author, notwithstanding thediversityofthethingsthemselves,hecallshimthesameSpirit, thesameLord,thesameGod.Thesewordsmaybeunderstoodtwoways:First, that the whole Trinity, and each person distinctly, are meant by theseterms for consider the immediate operator of these gifts, and it is the"Spirit"ortheHolyGhost,verse4;considerthemastotheirprocurementandimmediateauthoritativeconferring, and so theyare fromChrist, theSon, the"Lord,"verse5.But [secondly], as to their first origin and source, they are from "God" theFather, verse 6: and all of these are one and the same. The Spirit alone ismeant;andyethehasthisthreefolddesignationgiventohim.Forjustasheisparticularly denoted by the name "Spirit," which Paul uses so that we mayknowwhomitisthatheeminentlymeans,soPaulcallshimboth"Lord"and"God,"tomanifesthissovereignauthorityinallhisworksandadministrations.It generates a due reverence in their hearts towards theonewithwhom theydealtinthismatter.

Yetnomoreismeantinthesethreeversesthanwhatissummedupinverse11:"But one and the same Spirit works all these, distributing to every manseparatelyashewill."Secondly,With respect to their general nature, the apostle divides them into"gifts," verse 4; "administrations," verse 5; and "operations," verse 6; thisdivision,alongwiththereasonsforit,willbefurtherclarifiedasweprogress.21Thirdly, Paul declares the general end of the Spirit of God in Hiscommunication of these gifts, and their use in the church: Verse 7, "But themanifestation of theSpirit is given to everyman to profitwith."That is, "therevelationof theSpirit" is seen in theexerciseof thegiftsbywhich theSpiritmanifestsandrevealshisownpresence,power,andeffectualoperation.AndtheSpiritofGodhasnootheraimingrantingtheseenlighteninggifts,inwhichhemanifestshiscareofthechurch,anddeclaresthethingsofthegospeltoanyone,

exceptthattheybeusedtotheprofit,advantage,andedificationofothers.Theyare not bestowed on men for secular gain or advantage in riches, honor, orreputation these are ends for which Simon the magician would havepurchasedthemwithhismoney.Act8.18-19Noraretheymerelyforthegoodandbenefit of the souls of those who receive them. Rather, they are for theedificationof thechurch,and thefurtheranceof faithandprofession inothers:"Forthatwhichisexpedient,useful,profitable,"namely,tothechurch.24Thusthe foundationof the first churchesof thegospelwas laidby theHolyGhost;andtheworkofbuildingtowardtheirperfectionwascarriedonbyhim.Howfarourpresentchurchesdooroughttostandonthesameground,andhowfartheyare carried out on the same principles, is worth our inquiry; and it will beconsideredinitsproperplace.Fourthly,theapostlecategorizesthespiritualgiftsthenbestowedonthechurch,or somemembersof it, intonineparticularheadsor instances:1.Wisdom;2.Knowledge,orthewordofwisdomandthewordofknowledge;1Cor7.83.Faith;4.Healing;v.95.Workingmiracles;6.Prophecy;7.Discerningspirits;8.Kindsof tongues; 9. Interpretation of tongues.v. 10 And all these were extraordinarygifts in themanner of their communication and exercise,which related to thestate of the church then. What still continues that is analogous to them, orproportional to them,must be further inquired into, when their special naturewillalsobeunfolded.Butfornow,ifthereisthatgreatdiversityofgiftsinthechurch,andifthereissomuchdifferenceintheiradministrations,thenhowcanitpossiblybepreventedthatdifferencesanddivisionswillariseamongthoseonwhomtheyarebestowed,andthoseamongwhomtheyareexercised?Itistruethatthismayandsometimesdoesoccur;anddefacto,itdidsointhischurchofCorinth.Oneadmiredonegift,asecondanotherofadifferentkind,andsothethird.22Accordingly,among thosewhohadreceived thesegifts,oneboastedof thisorthat particular gift and ability, and he would continually exercise it to theexclusionandcontemptofothers,even thoughitwasbestowedno lessfor theedificationofthechurch,thanforhisown.Andtheyweresofartransportedwithvain-glory,andadesireforself-advancement,thattheypreferredtheuseofthosegifts in the church which tended principally to produce astonishment andadmiration in thosewho heard or beheld them, above those gifts whichwereparticularly useful for the edification of the church itself. It is this evil inparticular that the apostle rebukes at large in chapter 14. By this means, the

churchcametobedividedinitself,andalmostbrokeninpieces,chap.1.11-12.Themindsofmenaresooftenfoolish,andsoliabletobeimposedupon;itissocommonfortheirlustsseducedandprincipledbythecraftofSatantoturnjudgmentintowormwood,25andtoabusethemostusefuleffectsofdivinegraceandbounty!Inordertopreventalltheseevilsforthefuture,theapostledeclaresboththeauthorofthesegiftsandtheruleheproceedsbyintheirdispensation,chap.12.11:"Allthese,"hesays,"areworkedbythatoneandself-sameSpirit,distributing them to everyman severally as hewill."Hedoes this tomanifesthow perfect a harmony there is in all these diverse gifts and differentadministrations; andwhat agreement there is among them in their tendency tobringaboutthesameendsoftheunionandedificationofthechurch;andfromwhata fountainofwisdom theyproceed;andwithwhatcare theyought tobeusedandimproved.Iwillnotatpresentfurtherexplainorinsistonthesewords.Frequentrecoursemustbehadtotheminourprogress,inwhichtheywillbefullyexplicatedastowhatconcernsthepersonoftheSpirit,hiswill,andhisoperations,whichareallasserted in them.Formypurpose is, through thepermission and assistanceofGod, to address from this thename,nature, existence, andwholeworkof theHoly Spirit, along with the grace of God through Jesus Christ in thecommunicationoftheSpirittothesonsofmen.Thisisaworkthat,initself,istoogreatanddifficultformetoundertake;itisbeyondmyabilitytomanagetothegloryofGodortheedificationofthesoulsofthosewhobelieve,for"whoissufficientforthesethings?"2Cor2.16YetIdarenotutterlyfaintinit,norunderit,whileI looktoHimwhoseworkit is,whogiveswisdomtothosewholackit,anddoesnotupbraidthem.Jas1.5Oureyes,therefore,aretowardhimalonewhobothsuppliesseedtothesower,andwhenhehassownthem,blessesitwithanincrease.Thepresentnecessity,importance,andusefulnessofthiswork,aretheonlythingswhichengagedmetoundertakeit.Therefore,Iwillbrieflyrepresenttheseinsomegeneralconsiderations,beforeIemphasizethethingsthemselves,whosespecialexplanationisdesigned.23Firstthen,wemayconsiderthatthedoctrineoftheSpiritofGod,hisworkandgrace,isthesecondgreatheadorprincipleofthosegospeltruthsinwhichthegloryofGodand thegoodof thesoulsofmenaremosteminentlyconcerned.Anditissuchthat,withoutitwithouttheknowledgeofitinitstruth,andtheimprovementof it in its power theotherwill beuseless to those ends.ForwhenGoddesigned thegreat andgloriousworkof recovering fallenman and

savingsinners,tothepraiseofthegloryofhisgrace,heappointed,inhisinfinitewisdom,twogreatmeanstodothis.TheonewasgivinghisSonforthem,andtheotherwasgivinghisSpirittothem.Andbythis,awaywasmadetomanifestthegloryofthewholeblessedTrinity;whichistheutmostendofalltheworksofGod.By this, the love, grace, andwisdomof theFather, in the design andprojection of the whole, were made gloriously conspicuous. So too were thelove, grace, and condescension of the Son, in the execution, purchase, andprocurementofgraceandsalvationforsinners;alongwiththelove,grace,andpoweroftheHolySpirit,intheeffectualapplicationofallthesetothesoulsofmen.Hence,fromthefirstentranceofsin,thereweretwogeneralheadsofthepromiseofGod tomen concerning themeansof their recovery and salvation.TheoneconcernedsendinghisSon tobe incarnateto takeournatureuponhimself,tosufferforusinthis.TheotherconcernsgivinghisSpirittomaketheeffectsandfruitsoftheincarnation,obedience,andsufferingofhisSoneffectualin us and towards us. All the promises of Godmay be reduced to these twoheads.Now,becausetheincarnationwastobethefoundationofthegiftoftheSpirit,thatwasthefirsttobelaiddown,andtobemostinsistedon,untilitwasactuallyaccomplished. Hence, the great promise of the Old Testament, the principalobjectofthefaith,hope,andexpectationofbelievers,concernedthecomingoftheSonofGodintheflesh,andtheworkwhichhewastoperform.Yetwewillseeasweprogress,thatthiswasalsoaccompaniedwithagreatintermixtureofpromises concerning the Holy Spirit, to render the Son's coming and workeffectualtous.Butoncethatfirstworkwasfullyaccomplished,whentheSonofGodhadcome,andhaddestroyedtheworksofthedevil,theprincipalremainingpromiseof theNewTestament, thespringofall the rest,concernssending theHoly Spirit to accomplish his part of that great work which God designed.Hence, theHolyGhostthedoctrineconcerninghisperson,work,andgrace is the most special and principal subject of the Scriptures of the NewTestament,and it isamosteminentand immediateobjectof the faithof thosewhobelieve.24Thismustbefurtherclarified,seeingthatwehavetodealwithsomewhowillscarcelyallow theSpirit tobeat all considered in thesematters.But Iwillbebriefintheseprevioustestimoniestothis,becausethewholeensuingdiscourseisdesignedtodemonstratethetruthofthisassertion.1. It is of great moment, and sufficient of itself, to maintain the cause as

proposed,thatwhenourLordJesusChristwastoleavetheworld,hepromisedtosendhisHolySpirit tohisdisciples tosupply themhisabsence.Wemay insomemeasureconceiveofwhatusethepresenceofChristwastohisdisciples.Theyknewfullwellofhisleavingthem;theirheartswerefilledwithsorrowatthementionofit,John16.5-6.Intendingtorelievetheminthisgreatdistresswhich drew out the highest expressions of love, tenderness, compassion, andcaretowardsthemJesusprincipallybythispromise,assuresthemitwillbetotheir advantage, greater than any they could receive by his continued bodilypresenceamongthem.Andtosecurethemaboutthis,aswellastoinformthemofitsgreatimportance,hefrequentlyrepeatsthistothem,andinculcatesituponthem.Considerwhathesaystothispurposeinhislastdiscoursewiththem,John14.16-18,"Iwillpray theFather, andhewillgiveyouanotherComforter, thathemayabide with you forever; even the Spirit of truth; whom the world cannotreceive,because itdoesnotseehimorknowhim:butyouknowhim;forhedwellswithyou, andwill be inyou. Iwill not leaveyou comfortless: Iwillcometoyou;"thatis,inandbythisHolySpirit.

Andverses25-27,"These things have I spoken to you while still present with you. But theComforter,whichistheHolyGhost,whomtheFatherwillsendinmyname,he will teach you all things, and bring all things to your remembrance,whateverIhavesaidtoyou.PeaceIleavewithyou,"etc.

Andchap.15.26,"ButwhentheComforterhascome,whomIwillsendtoyoufromtheFather,eventheSpiritoftruthwhichproceedsfromtheFather,hewilltestifyofme."

Andchap.16.5-15,"NowIgomywaytohimthatsentme;andnoneofyouasksme,Wheredoyou go?But because I have said these things to you, sorrowhas filled yourheart.NeverthelessItellyouthetruth,itisexpedientforyouthatIgoaway;forifIdonotgoaway,theComforterwillnotcometoyoubutifIdepart,Iwillsendhimtoyou.Andwhenhehascome,hewillconvicttheworldofsin,andofrighteousness,andof judgment:ofsin,becausetheydonotbelieveinmeof righteousness, because I go tomyFather, and youwill seeme nomoreofjudgment,becausetheprinceofthisworldisjudged."I still havemany things to say to you, but you cannot bear them now.YetwhentheSpiritoftruthhascome,hewillguideyouintoalltruth:forhewill

notspeakofhimself;25butwhateverhehears,thathewillspeak:andhewillshowyouthingstocome.Hewillglorifyme: forhewill takeofwhat ismine,andshowit toyou.AllthingsthattheFatherhasaremine:thereforeIsaidthathewilltakeofmine,andshowittoyou."

This was the great legacy which our Lord Jesus Christ, departing out of thisworld, bequeathed to his sorrowful disciples. This he promises to them as asufficient reliefagainstall their troubles,andafaithfulguide inall theirways.And because of the importance of it to them, he frequently repeats it, andenlargesuponthebenefitsthattheywouldreceivebyit,givingthemaparticularaccount of why it would be more advantageous to them than his own bodilypresence. And therefore, after his resurrection, he minds them again of thispromise,commandingthemtodonothingtowardsbuildingthechurchuntilthispromisewasaccomplishedforthem,Acts1.4-5,8.Theywouldhaveagainembracedhishumannature,andrejoicedinit;butashesaid to Mary, "Do not touch me," John 20.17, to wean her from any carnalconsiderationof himsohe instructs themall to now look for and trust thepromiseoftheHolyGhost.Fromthis,ourapostlesays,"ThoughwehaveknownChristaftertheflesh,yetfromnowonweknowhimnomore,"2Cor5.16;foralthough itwas a great privilege to have knownChrist in thisworld after theflesh,yetitwasmuchgreatertoenjoyhiminthedispensationoftheSpirit.Andthiswasspokenbytheapostle,astheancientsjudgeit,torebuketheboastingofsomeabout their seeing theLord in the flesh,who for that reasonwerecalled (desposunoi),26whomhedirects toamoreexcellentknowledgeofhim.Itispretendedinvainthatitwasonlytheapostles,andmaybesomeoftheprimitiveChristians,whowere concerned in this promise for although theHolyGhostwasbestowedontheminaparticularmannerandforspecialends,yetthepromiseingeneralbelongstoallbelievers,totheendoftheworld.27

26Forastowhatconcernshisgraciousoperations,whatevertheLordChristprayedforthem,andthuspromisedtothem(astheSpiritwasprocuredforthembyhisprayer, John14.16-17),he"didnotpray for for themalone,butalso for thosewhowouldbelieveinhimthroughtheirword,"chap.17.20.Hispromiseistobe"with his own always, even to the end of the world," Mat 28.20; as he alsopromises "wherever two or three are gathered together in his name, there he

wouldbeinthemidstofthem,"chap.18.20;heisonlyintheirmidstbyhisSpirit; foras tohishumannature,"heavenmust receivehimuntil the timesofrestorationofallthings,"Acts3.21.ThisoneconsiderationissufficienttoshowtheimportanceofthedoctrineandofthethingswhichconcerntheHolySpirit.ForisitpossiblethatanyChristianwouldbesosupinelynegligentandcareless so unconcerned about the things onwhich his present comforts and futurehappinessabsolutelydependasnottothinkitishisdutytoinquirewiththegreatestcareanddiligence,intowhatourLordJesusChristhaslefttosupplyuswithinhisabsence,andatlengthtobringustohimself?TheonewhodespisesthesethingshasneitherpartnorlotinChristhimself;for"ifanymandoesnothavetheSpiritofChrist,heisnoneofhis,"Rom8.9.2.ThegreatworkoftheHolyGhostinthedispensationandministrationofthegospel,toallitsends,isanotherevidenceofhavingthesamepurpose.28Hence,thegospelitselfiscalled"TheministrationoftheSpirit,"2Cor3.8inoppositiontothat of the law, which is called the ministration of the letter and ofcondemnation. , (diakonia tou Pneumatos) the"ministryoftheSpirit,"iseitherthatministrywhichtheSpiritmakeseffectual,orthatministrybywhichtheSpirit,inhisgiftsandgraces,iscommunicatedtomen. And this is what gives theministry of the gospel both its glory and itsefficacy.TakeawaytheSpirit fromthegospel,andyourender itadead letter;youmaketheNewTestamentasuselesstoChristiansastheOldTestamentistoJews. It is therefore a mischievous imagination, proceeding from ignorance,blindness, and unbelief, that there is no more in the gospel than what iscontainedunderanyotherdoctrineordeclarationoftruththatitisnothingbutabookinanduponwhichmenmayexercisetheirreason,andproveitscontentsby the same faculty. For this is to separate from it the Spirit, or from thedispensationof theSpirit,whichintruth, is todestroyitandtherebyreject thecovenant of God: which is that his word and Spirit will go together.29 Godassisting,wewillthereforeshow,asweprogress,thatthewholeministryofthegospel,itswholeuseandefficacy,dependonthatministrationoftheSpiritwithwhichitisaccompanied,accordingtothepromiseofGod.Therefore,ifwehaveanyconcerninthegospel,orhaveeverreceivedanybenefitfromit,orfromitsministration,thenwehaveasignaldutylyingbeforeusinthematterinhand.3.There is no spiritual good, or savinggood, from first to last, that has beencommunicatedtous,orthatwearemadepartakersof,fromandbythegraceofGod, thathasnotbeen revealed tous andbestowedonusby theHolyGhost.TheonewhodoesnothaveanimmediateandspecialworkoftheSpiritofGod

onandtowardshim,neverreceivedanyspeciallove,grace,ormercyfromGod.Forhowcouldhe?WhateverGodworksinanduponus,hedoesbyhisSpirit.Therefore, whoever has no work of the Spirit of God upon his heart, neverreceivedeithermercyorgracefromGod,forGodgivesthemonlybyhisSpirit.Therefore, a disclaimer of any work of the Spirit of God in or upon us, is adisclaimerofallinterestinhisgraceandmercy.ThoseforwhomtheworkoftheSpiritofGodisareproach,maydowelltoconsiderthat.Whentheycantellusof any other way by which a manmay partake of mercy and grace, we willattendtoit;inthemeantimewewillprovefromtheScripturethatthisisthewayofGod.4.ThereisnothingdoneinusorbyusthatisholyandacceptabletoGod,unlessitisaneffectoftheHolySpiritunlessitisfromhisoperationinusandbyus.Withouthimwecandonothing;forwithoutChristwecannot;John15.5thegraceofChristiscommunicatedtousandworkedinusbyhimalone.Byhimweareregenerated;30byhimwearesanctified;byhimwearecleansed;31byhimweareassisted in and for every goodwork.32 Particular instances to this purposewillbeassertedandprovedafter.Itisourunquestionableconcerntoinquireintothecauseandspringofallthatisgoodinus,inwhichwewillalsohaveatruediscovery of the spring and cause of all that is evil. Without a competentknowledgeofboth,wecandonothingasweshould.285.God letsusknow that theonlyuniquelyremedilesssin,andwayofsinningunderthegospel,istosininaspecialmanneragainsttheHolyGhost.Andthisofitselfissufficienttoconvinceushowneedfulitisforustobewell-instructedinwhatconcernshim;forthereissomethinginthiswhichisaccompaniedwithirrecoverableandeternalruin,asnothingelseintheworldis.SoitsaysinMark3.28, 29: "All sins will be forgiven for the sons of men, and whateverblasphemies they may utter: but he that blasphemes against the Holy Ghostneverhasforgiveness."Or,"WhoeverspeaksagainsttheHolyGhost,itwillnotbeforgivenhim,eitherinthisworld,orintheworldtocome,"Mat12.32.ThereremainsnothingforhimwhodespisestheSpiritofgrace,buta"certainfearfulexpectation of judgment and fiery indignation, which will devour theadversaries,"Heb10.27,29.Thisisthat"sinuntodeath"whoseremissionisnottobeprayedfor,John5.16.HavingtakenituponhimselftomakeeffectualtousthegreatremedyprovidedinthebloodofChristforthepardonofoursins,ifheisdespisedintheprosecutionofthatworkifheisblasphemedandspitefullyusedthen there isneither reliefnorpardon for that sin.For fromwhere, in

thatcase,would reliefandpardonariseor spring?GoddoesnothaveanotherSontoofferanothersacrificeforsin.Soonewhodespiseshissacrificecanhaveno other sacrifice remaining for him, nor is there another Spirit tomake thatsacrificeeffectualtohim,iftheHolyGhostisdespisedandrejectedinhiswork.Thisthereforeisatenderplace.33WecannotusetoomuchholydiligenceinourinquiriesafterwhatGodhasrevealedinhiswordconcerninghisSpiritandhiswork,seeingthat there issofatalamiscarriageinopposinghimonewhichthenatureofmanisincapableofmakinginanyotherinstance.Theseconsiderationsbelongtothefirstheadofreasonsfortheimportance,use,andnecessityof thedoctrineproposed tobe inquired into.Theyareenough tomanifest what is the concern of all believers in this. For on account of thesethings, as theScriptureplainlydeclares andweobservedbefore, that "hewhodoesnothavetheSpiritofChristisnoneofhis,"theirportionisnotinhim;theywillhavenobenefitbyhismediation.29Menmayplease themselveswithaprofessionofbeingChristians,andowningthegospel,whiletheydespisetheSpiritofGodinbothnameandthing.WewillexamineandjudgetheirconditionbytheScripturebeforewecometotheendofthisdiscourse.AndfortheScriptureitself,whoeverreadsthebooksoftheNewTestament,besidesthegreatandpreciouspromisesthataregivenconcerningtheSpiritintheOldTestament,willfindandconclude(unlessheisprejudiced)thatthe whole of what is declared in those writings turns on this solitary hinge.Removefromthemtheconsiderationof theSpiritofGodandhiswork,and itwillbehardtodiscoverwhattheyaimatortendtowards.Secondly, the great deceit and abuse that, in all ages of the church, has beenunder the pretense of the name and work of the Spirit, make the thoroughconsideration of what we are taught concerning them exceeding necessary. Ifthesethingshadnotbeenexcellentinthemselves,andacknowledgedassuchbyallChristians,theywouldneverhavebeenfalselypretendedtobysomany.Mendo not seek to adorn themselves with rags, or to boast of what, on its ownaccount,isunderjustcontempt.Theyareliabletoabuseaccordingtotheworthof things; the more excellent anything is, the more vile and pernicious is anundue pretense to it. Such have been the false pretenses of some in all agestoward theSpirit ofGod and hiswork,whose real excellencies in themselveshave made those pretenses abominable and unspeakably dangerous. For thebetterthethingsarethatarecounterfeited,theworsetheendsalwaysarewhichtheyareemployedfor.Inthewholeworld,thereisnothingsovileasthatwhich

pretendstobeGod,andisnot;norisanythingelsecapableofsoperniciousanabuse. I will give some instances of this, out of both the Old and NewTestaments.ThemostsignalgiftoftheSpiritofGod,fortheuseofthechurchundertheOldTestament,was that ofprophecy. Thiswas therefore deservedly held in honorandreputation,ashavingagreatimpressionoftheauthorityofGoduponit,andofhisnearnesstomaninit.Besides,thosewiththisgifthadtheconductofthemindsandconsciencesofothersjustlysurrenderedtothemfortheyspokeinthenameofGod,andtheyhadhiswarrantyforwhattheyproposed;thisisthehighestsecurityofobedience.These thingscausedmanytopretendto thisgiftwhowere, indeed,never inspiredby theHolySpirit; buton thecontrary, theyweremovedbya spirit of lyinganduncleanness.For it isprobable thatwhenmenfalselyandinmerepretensetookituponthemselvestobedivinelyinspiredprophets,without any antecedent diabolical enthusiasm, thedevilmadeuseofthemtocompass34hisowndesignsBeinggivenupbytherighteousjudgmentofGod toall delusions Lam2.14for belying his Spirit and holy inspirationstheywerequicklypossessedwithaspiritoflyinganduncleandivination.30SothefalseprophetsofAhab,whoencouragedhimtogouptoRamoth-gilead,foretelling his prosperous success,1Kng 22.6 seemed only to comply deceitfullywiththeinclinationsoftheirmaster,andout-actedhisothercourtiersinflatterybygilding itwithapretenseofpro