05. Chapter IV.

Chapter IV.

Particular works of the Holy Spirit in the first or old creation.

Things to be observed in divine operations — The works of God, how they are ascribed absolutely to God, and how distinctly to each person — The reason for this — Perfecting acts in divine works ascribed to the Holy Spirit, and why — Particular works of the Spirit with respect to the old creation — The parts of the old creation — Heaven and its host — What is the host of heaven — The host of the earth — The host of heaven completed by the Spirit — And of the earth — His moving on the old creation, Psalms 104:30 — The creation of man; the work of the Spirit in this — The work of the Spirit in the preservation of all things when created, natural and moral — Further instances of this, in and out of the church — Work of the Spirit of God in the old creation, why sparingly delivered.

Intending to address the operations of the Holy Ghost, or those which are specific to him, some things must be premised concerning the operation of the Godhead in general, and the manner of this operation; and they are needful to guide us in many passages of the Scripture, and to direct us rightly in the things in particular which now lie before us. I say, then —

1. That all divine operations are usually ascribed to God absolutely. So it is said that God made all things; and so too all other works, whether in nature or in grace. And the reason for this is because the several persons are undivided in their operations, all acting by the same will, the same wisdom, the same power. Every person of the Godhead, therefore, is the author of every work of God, because each person is God, and the divine nature is the same undivided principle of all divine operations;167 and this arises from the unity of the persons in the same essence. But as to the manner of subsistence in this, there is distinction, relation, and order between and among them; and hence there is no divine work that is not distinctly assigned to each person, and eminently to one. As it is in the works of the old creation, so it is in the works of the new, and in all their particulars. Thus, the creation of the world is distinctly ascribed to the Father as his work, Acts 4:24; and to the Son as his work, John 1:3; and also to the Holy Spirit, Job 33:4; but it is ascribed to the Father by way of eminence, and absolutely to God, who is Father, Son, and Holy Spirit. The reason, therefore, why the works of God are thus distinctly ascribed to each person is because, in the undivided operation of the divine nature, each person does the same work in the order of their subsistence; not one as the instrument of the other, or merely employed by the other, but as one common principle of authority, wisdom, love, and power. How do they come then to be eminently assigned one to one person, and another to another person? Such as, opera naturæ, the works of nature or the old creation, are assigned to the Father; opera gratiæ procuratæ, all divine operations that belong to the recovery of mankind by grace, are assigned to the Son; and, opera gratiæ applicatcæ, the works of God by which grace is made effectual to us, are assigned to the Spirit. And this is done,

(1.) When any special impression168 is made from the special property of any person on any work; then that work is assigned specifically to that person. So there is the impression of the power and authority of the Father on the old creation, and the grace and wisdom of the Son on the new.

(2.) Where there is a particular condescension of any person to a work, in which the others have no concurrence except by approbation169 and consent. Such was the susception170 of the human nature by the Son, and everything that he did in this; such was the condescension also of the Holy Ghost to his office, which entitles him particularly and by way of eminence to his own immediate works.

2. Because in every great work of God, the order171 of operation among the distinct persons depends on the order of their subsistence in the blessed Trinity, the concluding, completing, and perfecting acts are ascribed to the Holy Ghost.172 We will find this in each instance of them that falls under our consideration. Hence, the immediate actings of the Spirit are the most hidden, curious, and mysterious, as those which contain the perfecting part of the works of God. Some seem willing to exclude all thoughts or even mention of him from the works of God; but indeed, without him, no part of any work of God is perfect or complete.173 The beginning of divine operations is assigned to the Father, as he is fons et origo Deitatis — "the fountain of the Deity itself:"

Romans 11:36 "Of him, and through him, and to him, are all things." The subsisting, establishing, and "upholding of all things," is ascribed to the Son:

Colossians 1:17 "He is before all things, and by him all things consist." As the Son made all things with the Father, so he gives them a consistency, a permanence, in a particular manner, because he is the power and wisdom of the Father. He "upholds all things by the word of his power," Hebrews 1:3. And the finishing and perfecting of all these works is ascribed to the Holy Spirit, as we will see. I do not say this as though one person succeeded another in their operation, or as though where one ceased and gave over a work, the other took it up and carried it on. For every divine work, and every part of every divine work, is the work of God — that is, of the whole Trinity, inseparably and undividedly. But on those divine works which outwardly are of God, there is a special impression of the order of the operation of each person, with respect to their natural and necessary subsistence, and also with regard to their internal characteristic properties, by which we are distinctly taught to know and adore them. The due consideration of this order of things will direct us in the right understanding of the proposals that are made to our faith, concerning God in his works and word.

These things being premised, we proceed to consider what the specific operations of the Holy Spirit are, as revealed to us in the Scripture. Now, all the works of God may be referred to two heads: 1. Those of nature; 2. Those of grace; — or the works of the old and new creation. And we must inquire what the special operations of the Holy Spirit are, in and about these works, which will be distinctly explained. The work of the old creation had two parts:

1. That which concerned the inanimate part of it in general, with the influence it had into the production of animated (or living), but brute creatures.

2. The rational or intelligent part of it, with the law of its obedience to God, and the special uses and ends for which it was made. We will inquire into both these sorts, and consider the special works of the Holy Spirit. The general parts of the creation are the heavens and the earth: Genesis 1:1, "In the beginning God created the heaven and the earth." And what belongs to them is called their "host:" Genesis 2:1, "The heavens and the earth were finished, and all the host of them." The host of heaven is the sun, moon, and stars, and the angels themselves. So they are called in 1Kng 22.19: "I saw the Lord sitting on his throne and all the host of heaven standing by him, on his right hand and on his left;" — that is, all the holy angels, as in Daniel 7:10; 2Chr 18.18.174 And the host of God: Genesis 32:1-2, "And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God’s host." The word he uses, Heb. machaneh (OT:04264), signifies a host encamped. Luke 2:13, "The heavenly host," Gr. Stratia ouranios, or army. The sun, moon, and stars, are also called the host of heaven: Deuteronomy 4:19, "Lest you lift up your eyes to heaven, and when you see the sun, and the moon, and the stars, even all the host of heaven." So too in Isaiah 34:4 and Jeremiah 33:22. This was that host of heaven which the Jews idolatrously worshipped:

Jeremiah 8:2, "They will spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, after whom they have walked, and whom they have sought, and whom they have worshipped." The expressions are multiplied, to show that they used all the ways of ascribing that divine honor to them, which was due to God alone. They ought to have loved, served, walked after, sought, and worshipped him only: hence the curse of Jer 19.13.175 This host they called the "queen of heaven," Jer 44.17,176 because of its beauty and adornments. The "host of the earth" is men and beasts, with all other creatures that either grow out of it or live upon it, and are nourished by it. And these things are called the host of heaven and host of earth on a double account:

1. Because of their order and beautiful disposition. A host properly is a number of men put into a certain order, for some certain end or purpose; and all their strength and power, all their terror and beauty, consists in and arises from that order. Without this, they are but a confused multitude. But a host or army with banners is beautiful and terrible, Song 6.10.177 Before things were cast into this order, the universe was, as it were, full of confusion; it had no beauty or glory, for the "earth was without form and void," Genesis 1:2. Hence the Vulgar Latin for this verse renders it "ornatus eorum," all their beauty and adorning — for the creation and beautiful disposal of these hosts gave them beauty and ornament. From this the Greeks call the world kosmos — that is, an adorned thing.

2. Because all creatures in heaven and earth are God’s armies, to accomplish his irresistible will and pleasure. Hence he often styles himself "The Lord of hosts," — the Lord of both these hosts: that host above which is of the heavens, the holy angels and the celestial bodies; and that host of all creatures beneath in the earth. For he uses and applies all these at his pleasure, to do his will and execute his judgments. Thus one of those angels slew a whole host of men in one night, Isaiah 37:36. And it is said that the "stars in their courses fought against Sisera," Judges 5:20. God overruled the influences of heaven against him, even though it may be that angels are also intended here. And by the way, the lowliest creatures of the earth, locusts and caterpillars, he calls his host or "army," Joel 2:11, when he sends them to destroy a country for sin.

Now, forming and perfecting this host of heaven and earth is what is assigned specifically to the Spirit of God; and hereby the work of creation was completed and finished. First, for the heavens:

Job 26:13, "By his Spirit he has garnished the heavens; his hand has formed the crooked serpent;"

— or rather, "his Spirit has garnished;" for shiphrah "garnished" agrees with ru’ach,178 the "Spirit," and not with "he;" and the word signifies to "adorn," to make fair, to render beautiful to the eye. Thus the heavens were garnished by the Spirit of God when, by the creation and disposal of the aspectable179 host of them, he rendered them so glorious and beautiful as we behold. So the Targum renders it, "His Spirit beautified the face of the heavens," or he gave them that attractive beauty and order in which their face appears to us.

Hence the heavens, as adorned with the moon and stars, are said to be the "work of God’s fingers," Psalms 8:3 — that is, they are not only those things which were powerfully made, but also elaborately worked and adorned by the Spirit of God; for the finger or fingers of God intends the Spirit of God in a special manner. Hence we have those words of our Savior in Luke 11:20, "But if I, with the finger of God, cast out devils," with those in Matthew 12:28, "If I cast out devils by the Spirit of God." By the Spirit, the heavens were elaborately worked, adorned, garnished, rendered beautiful and glorious, to display the praise of his power and wisdom, Psa 19.1.180 And by the "crooked serpent," which is added to the "garnishing of the heavens," the Hebrews understand the galaxy or Milky Way — which to the eye represents the moving or writhing of a serpent in the water. This then, is specifically assigned to the Spirit with respect to the heavens and their host: the completing, finishing work is ascribed to him. We must understand this by the rules mentioned before;181 it is not exclusively the work of the other persons of the Godhead. And thus it was also in the earth. God first, out of nothing, created the earth, which comprised the whole inferior globe, which afterward divided itself into seas and dry land — just as the heavens contain in that expression of their creation, all that is above and over it. The whole material mass of earth and water, which probably covered the more solid and firm substance, and as it were overwhelmed it, is intended by that "earth" which was first created. For immediately there is mention made of the "deep" and the "waters," without any intimation of their production except what is contained in the creation of the earth, Gen 1.2.182 This mass being thus framed and mixed, the "Spirit of God moved upon the face of the waters." This is not taken distinctly, but as containing that radical fluid 183 which was the material principle of life and being for all creatures‎. The word "moved" or "hovered" (Heb. merachephs, OT:07363) signifies an easy, gentle motion, such as a dove, or other fowl, uses over its nest or young ones, either to communicate vital heat to its eggs, or to cherish and defend its young. This is in no way consistent with that exposition which some would give "Spirit" here (Heb. "Ru’ach" OT:07307), which they say signifies ’the wind’ (as it does sometimes). But when it is called the ’wind of God,’ it is because it was great and mighty: for this phrase of speech is usual in the sacred language to present the greatness and singular eminence of anything. So a great trembling is called a ’trembling of God,’ 1 Samuel 14:15; great cedars are called the ’cedars of God,’ Psalms 80:10; etc." But —

1. When was this wind created? The meteors were not made before the fourth day, along with the firmament, the place of their residence. And where this wind should come from, or what this wind should be, is not to be discovered.

2. The word as used here, signifies an "easy and gentle motion" such as we find in birds when they move themselves on their nests. It is used only three times in the Scripture — here, in Deuteronomy 32:11, and Jeremiah 23:9. In Deuteronomy it is expressly applied to the motion of an eagle over her young, for their safety, protection, and growth: "As an eagle flutters, spreading her wings over her young." And in the other place we render it "shake:" "All my bones shake," — that is, they are in a trembling motion, like the feathers of a fowl over her nest. Therefore no such great and violent wind, so as to be called a wind of God, can be intended in this place; rather it is the Spirit of God himself and his work that is expressed.

Therefore, this was the work of the Holy Spirit of God in reference to the earth and its host: The whole matter was created from which all living creatures were to be evoked, and from which they were to be made. The Spirit then takes upon himself the cherishing and preservation of it, so that — as it had its subsistence by the power of the Word of God — it might be carried on towards that form, order, beauty, and perfection that it was designed for. To this purpose he communicated to it a quickening and prolific virtue, inlaying it with the seeds of animal life for all kinds of things. Hence, upon the command of God, it produced all sorts of creatures in abundance, according to the seeds and principles of life which were communicated to the rude, unformed chaos, by the cherishing motion of the Holy Spirit. Without him, all was a dead sea, a confused deep, with darkness upon it, able to bring forth nothing, nor prepared to bring forth any one thing more than another. But by the moving of the Spirit of God upon it, the principles of all those kinds, sorts, and forms of things which, in an inconceivable variety, make up its host and ornament, were communicated to it. And this is a better account of the origin of all things, in their several kinds, than any given by ancient or modern philosophers. From this comes the old tradition of all things being formed from water, which the apostle alludes to in 2Pet 3.5.184 The whole is declared by Cyprian, Lib. de Spir. Sanc. And as it was at the first creation, so it is in the course of providence, that this work of cherishing and nourishing the creatures is assigned in a special manner to the Spirit:

Psalms 104:30, "You send forth your Spirit, they are created; and you renew the face of the earth." The making or creation of things that is intended here, is not the first great work of the creation of all, but the daily production of creatures in and according to their kind. For in the verse preceding, the Psalmist treats the decay of all sorts of creatures in the world, by a providential cutting off and finishing of their lives:

Psalms 104:29, "You hide your face, they are troubled: you take away their breath, they die, and return to their dust." So that, under this continual decay and dying of all sorts of creatures, the world does not come to emptiness and desolation. And the only reason is because the Spirit of God, whose office and work it is to uphold and preserve all things continually, produces by his power a new supply of creatures in place of those that fall off like leaves from the trees — they return to their dust every day. The earth itself, the common nurse of them all, seems in the revolution of every year, to be at an end of its use and work — having death brought upon the face of it, often entering deep into its bowels. And so the Spirit of God, by its influential concurrence, renews it again, causing everything afresh to bring forth fruit according to its kind, by which its face receives a new beauty and adorning. And this is the substance of what the Scripture expressly asserts concerning the work of the Spirit of God towards the inanimate part of the creation. His actings in reference to man, and that obedience which man owed to God according to the law and covenant of his creation, is next to be considered.

Man in his creation falls under a twofold notion. For he may be considered either:

1. Naturally, as to the essentially constitutive parts of his being; or 2. Morally, with reference to his principles of obedience, the law given to him, and the end proposed as his reward. And these things are distinctly proposed for our contemplation in the Scripture. The first is expressed this way:

Genesis 2:7, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."

1. There is the matter of which he was formed;

2. The quickening principle added to this; and, 3. The effect of their conjunction and union. For the matter he was made of, it is said that he was formed of "the dust of the ground," or dust gathered together in a heap from and upon the ground: Proverbs 8:26, "the highest part of the dust of the world" (Heb. ro’sh aphar tebel OT:07218, 06083, 08398). So God is the great Creator, the universal framer of all, represented as an artificer, who first prepares his matter, and then forms it as it seems good to him. And this is mentioned for two ends:

First, To set forth the excellence, power, and wisdom of God, who out of such vile, contemptible matter as a heap of dust, swept together on the ground, as it were, could and did make so excellent, elaborate, and glorious a fabric as the body of man, or as the body of Adam was before the fall.

Secondly, To remind man of his origin, so that he might be kept humble and in a fit dependence on the wisdom and bounty of his Creator; for it was from that, and not the original matter from which he was made, that man became so excellent.

Abraham makes his solemn acknowledgment of this before the Lord:

Genesis 18:27, "Behold now, I have taken it upon myself to speak to the Lord, I who am but dust and ashes."

He abases himself with the remembrance of his origin. And as it were, God reproaches Adam with this upon his sin and transgression:

Genesis 3:19, "You shall return to the ground; for out of it you were taken: for dust you are, and to dust you shall return."

God lets Adam know that he had now, by sin, lost that immortality which he was made in a condition to enjoy; and that his body, according to his nature and constitution, would return again into its first principles or the dust of the earth.

Secondly, into this formed dust God had breathed the "breath of life;" divinæ auræ particulam, "a vital immortal spirit." God breathed this into man, giving him something of Himself, something immediately His own, not made out of any procreated matter. This is the rational soul, or intelligent spirit. Thus man became a middle creature between the angels above and the sensitive animals below. His body was formed as the beasts were, from the matter made the first day, and digested into dry land on the third day. His soul was an immediate production of, and an emanation from, the divine power — as the angels were. So when, in the works of the new creation, our blessed Savior bestowed the Holy Ghost on his disciples, he breathed on them, as a sign that he gave them something of his own. This celestial spirit, this heavenly breath, was a quickening principle to man.

For, Thirdly, the effect of this is that man became a "living soul" (Heb. chay nephesh OT:02416, 05315). His body was hereby animated, and capable of all vital acts.

Hence he could move, eat, see, hear, etc.; for only the natural effects of this breath of life are intended in this expression. Thus the "first man Adam was made a living soul," 1 Corinthians 15:45. This was the creation of man, as to the essentially constituting principles of his nature. With respect to his moral condition and principle of obedience to God, it is expressed this way: Genesis 1:26-27, "And God said, Let us make man in our image, after our likeness: and let them have dominion," etc. "So God created man in his own image, in the image of God he created him." He made him "upright," Ecclesiastes 7:29, perfect in his condition, in every way complete — fit, disposed, and enabled to and for the obedience required of him; without weakness, distemper, disease, contrariety of principles, inclinations, or reasonings. The principal part of this image of God in which man was created, was a universal rectitude of nature, consisting in light, power, and order, in his understanding, mind, and affections. And this appears from the nature of the thing itself, and also from the description which the apostle gives us of the renovation of that image in us by the grace of Christ, Ephesians 4:24, Col 3.10.185 Under both these considerations, we may weigh the special operations of the Spirit of God:

First, As to the essential principles of the nature of man, it is not for nothing that God expresses his communication of a spirit of life by his breathing into man: "God breathed into his nostrils the breath of life." Genesis 2:7 The Spirit of God and the breath of God are the same; only, the one expression is proper, and the other is metaphorical. That is why this breathing is the special acting of the Spirit of God. The creation of the human soul, a vital immortal principle and being, is the immediate work of the Spirit of God:

Job 33:4, "The Spirit of God has made me, and the breath of the Almighty has given me life."

Here indeed, the creation and production of both the essential parts of human nature — body and soul — are ascribed to the same author; for the Spirit of God and the breath of God are the same. But because several effects are mentioned, it causes a repetition of the same cause under several names. This Spirit of God first made man, or formed his body of the dust, and then gave him that breath of life by which he became a "living soul." So then, under this first consideration, the creation of man is assigned to the Holy Spirit, for man was the perfection of the inferior creation; and for the glory of God, all other things were created by the Spirit. Therefore, his operations are distinctly declared here, to whom the perfecting and completing of all divine works is specifically committed.

Secondly, We may consider the moral state and condition of man, with the furnishing of his mind and soul in reference to his obedience to God and his enjoyment of him. This was the principal part of that image of God in which he was created. Three things were required to render man idoneous, or fit for that life to God for which he was made:

First, An ability to discern the mind and will of God with respect to all the duty and obedience that God required of him — that is, to know the nature and properties of God well enough to believe that he is the only proper object of all man’s acts and duties of religious obedience, and that he is an all-sufficient satisfaction and reward in this world and to eternity.

Secondly, A free, uncontrolled, unentangled disposition to every duty of the law of his creation, in order to live to God.

Thirdly, An ability of mind and will, with a readiness to comply in his affections, for a due and regular performance of all duties, and abstinence from all sin.

These things belonged to the integrity of his nature, along with the uprightness of the state and condition in which he was made. All these things were the particular effects of the immediate operation of the Holy Ghost. For although this rectitude of his nature is distinguishable and separable from the faculties of the soul of man, yet in his creation at the first, they were not actually distinguished from them, nor superadded to them, nor infused into them when created, but were co-created with them — that is, his soul was made fit and able to live to God, as his sovereign lord, his highest good, and his last end. And they were all thus from the Holy Ghost, from whom the soul was given, as it was declared. Indeed, suppose that these abilities were to be superadded to man’s natural faculties, as supernatural gifts (which is not so) — they must be acknowledged in a particular manner to be from the Holy Spirit. For in the restoration of these abilities to our minds, in our renovation to the image of God in the gospel, it is plainly asserted that the Holy Ghost is the immediate operator of them. And he thereby restores his own work, and does not take the work of another out of his hand. For in the new creation, the Father (in the way of his authority) designs it, and brings all things to a head in Christ, Eph 1.10,186 which retrieved his original special work; and he gave a new consistency to all things, which belonged to the Son from the beginning, Col 1.17.187 So also the Holy Spirit renews in us the image of God, the original implantation of which was his special work. And thus Adam may be said to have had the Spirit of God in his innocence. He had him in these specific effects of his power and goodness; and he had him according to the tenor of that covenant by which it was possible that he could utterly lose the Spirit, as accordingly it came to pass. He did not have him by special inhabitation, for the whole world was then the temple of God. But in the covenant of grace, founded in the person and on the mediation of Christ, it is otherwise. On whomever the Spirit of God is bestowed for the renovation of the image of God in him, the Spirit abides with him forever. But in all men, from first to last, all goodness, righteousness, and truth, are the "fruits of the Spirit," Ephesians 5:9. The works of God thus being finished, and the whole frame of nature being set upon its wheels, it is not deserted by the Spirit of God. The preservation, continuance, and acting of all things in the universe — according to their special nature and mutual application of one to another — are all from the powerful and efficacious influences of divine Providence. In the same way, there are particular operations of the Holy Spirit in and about all things, whether merely natural and animal, or also rational and moral. An instance of each kind may suffice. For the first (as we have shown), the propagation of the succeeding generations of creatures and the annual renovation of the face of the earth are ascribed to the Spirit, Psa 104.30.188 For just as we would own the due and just powers and operations of second causes, so we abhor that atheism which ascribes to them an original and independent efficacy and causality, without a previous acting of the power of God in, by, and upon them. And this is ascribed here to the Spirit, whom God sends forth for that end and purpose. As to rational and moral actions, such as the great affairs of the world consist in and are disposed by, he also has a particular efficiency in them. Thus those great virtues of wisdom, courage, and fortitude, which have been used for producing great effects in the world, are of his special operation. So when God stirred up men to rule and govern his people of old, to fight against and subdue their enemies, it is said that the Spirit of God came upon them:

Judges 3:10, "The Spirit of the Lord came upon Othniel, and he judged Israel, and went out to war." The Spirit of God endowed him with wisdom for government, and with courage and skill in conduct for war. So too in Jdg. 6.34.189 Although the instances given of this are principally among the people of God, yet wherever men in the world have been raised up to do great and wonderful things by which God executes his judgments, and fulfills any of his promises or threatenings, they too have received special gifts and assistances of the Holy Spirit of God. For this reason, Cyrus is expressly called "God’s anointed," Isaiah 45:1. By God’s designation, Cyrus had a great and mighty work to effect. He was to utterly ruin and destroy a great, ancient, Babylonian monarchy. God’s concern in this was to avenge the quarrel of his people, and to accomplish many promises and threatenings. The work itself was great, arduous, and insuperable for ordinary human abilities. Therefore God "sends his Spirit" to fill Cyrus with wisdom, courage, and skill in all military affairs, so that he might go through with the work for which, in the providence of God, he was designed.

Hence is he called "God’s anointed," because the unction of kings of old was an instituted sign of the communication to them of the gifts of the Holy Ghost for government. See Isa 45.1-4;190 other instances of a like kind might be given.

Thus, when the church was to have a blessed restoration of the worship of God after the return of the people from their captivity, Zerubbabel is, in a special manner, called to begin and carry on this work in the building of the temple. But the difficulties he had to conflict with were great, and appeared insuperable. The people were few and poor, and the oppositions to them and their work were great and many — especially what arose from the power of the Persian monarchy whose rule and oppression they were under. For although they had permission and encouragement from Cyrus for their work, upon his death they were immediately oppressed again, and their "work caused to cease." Nehemiah 4:11 They could in no way conflict with this power; yet God tells them that all this opposition would be removed and conquered. "Who are you," He says, "O great mountain? before Zerubbabel you shall become a plain," Zechariah 4:7; — "All the hindrance that arose from that great mountain of the Persian empire will be removed out of the way, and the progress of Zerubbabel in his work will be made smooth, plain, and easy." But how will this be effected and brought about? "Not by an army, nor ’by might, nor by power, but by my Spirit, says the Lord of hosts,’" Zechariah 4:6. — As if to say,

’You would suppose that it must be done by armies and open force, which you are altogether insufficient for; but this is not the way I will take in this matter. My Spirit will work in their hearts, minds, and counsels so that, contrary to your fears, they themselves will further that work which up to now they have impeded; and He will work in the minds and counsels of others, to oppose them and entangle them where they would hinder it, until they are destroyed, and that great mountain is fully removed;’

— which is what came to pass in the event. So that the providential alterations that are worked in the world, are also the effects of his power and efficacy. And thus have we taken a short view of the dispensation and works of the Spirit of God in the first creation. But the effect of this being a state of things that quickly passed away, and being of no advantage to the church after the entrance of sin, what belonged to it is but sparingly delivered in the Scriptures. And the true sense of what is delivered depends much on the analogy of the subsequent works of God in man’s renovation and recovery. But the new creation falls next under our consideration, and that alone is what we directly intend. For it is the foundation, building up, and finishing of the church of God in this, that are the things on which the principal manifestation of the glory of God depends, and in which the great concerns of all the elect lie.

They are therefore more fully and directly declared in the Scripture. And in reference to them, we will find a full and distinct declaration of the whole dispensation and work of the Spirit of God.