09. Chapter II.
Chapter II.
General dispensation of the Holy Spirit with respect to the new creation. The work of the Spirit of God in the new creation is proposed for consideration — The importance of this doctrine — The plentiful effusion of the Spirit is the great promise respecting the times of the New Testament — Ministry of the gospel founded on the promise of the Spirit — How this promise is made to all believers — Injunction to all to pray for the Spirit of God — The solemn promise of Christ to send his Spirit when he left the world — The ends for which he promised him — The work of the new creation is the principal means of the revelation of God and his glory — How this revelation is particularly made in this.
We have now arrived at that part of our work which was principally intended in the whole; and that is because our faith and obedience are principally concerned in the dispensation and work of the Holy Ghost with respect to the gospel — or the new creation of all things in and by Jesus Christ. And this, if anything in the Scripture, is worthy of our most diligent inquiry and meditation; nor is there any more important principle and topic of that religion which we profess. The doctrine of the being and unity of the divine nature is common to us and the rest of mankind, and it has been from the foundation of the world, no matter how, "like brute beasts," some have "corrupted themselves" in this.Jude 1:10 The doctrine of the Trinity, or the subsistence of three persons in the one divine nature or being, was known to all who enjoyed divine revelation, even under the Old Testament — though it is manifested to us with more light and convincing evidence. The incarnation of the Son of God was promised and expected from the first entrance of sin; and it received its actual accomplishment in the fullness of time, during the continuance of the Mosaic pedagogy.313 But this dispensation of the Holy Ghost, which we now proceed to treat, is so unique to the New Testament, that speaking of it, the evangelist says, "The Holy Ghost was not yet given, because Jesus was not yet glorified," John 7:39; and those who were instructed in the doctrine of John the Baptist only, did not know "whether there was any Holy Ghost," Acts 19:2. Both of these statements concern His dispensation under the New Testament; for they were not ignorant of his eternal being and existence, nor did he then first begin to exist, as we fully manifested in our foregoing discourses. Therefore, to stir us up to diligence in this inquiry, I will add to what was laid down in general before, some considerations that evidence the greatness and necessity of this duty. And then I will proceed to the matter itself that we have proposed to handle and explain:
1. The plentiful effusion of the Spirit is what was principally prophesied and foretold as the great privilege and pre-eminence of the gospel church-state; this was the good wine which was kept until the last.John 2:10 All the prophets bear witness to this: see Isaiah 35:6; Isaiah 44:3; Joel 2:28; Ezekiel 11:19; Ezekiel 36:27, along with countless other places.314 The great promise of the Old Testament concerned the coming of Christ in the flesh. But he was to come so as to put an end to that whole church-state into which his coming was expected. It was the principal design of the apostle in his Epistle to the Hebrews to prove this. But this promise of the Spirit, whose accomplishment was reserved for the times of the gospel, was to be the foundation of another church-state, and the means of its continuance. If therefore we have any interest in the gospel itself, or any desire to have an interest; if we have either part or lot in this matter, or a desire to be made partakers of the benefits which attend it — which are no less than our acceptance by God here, and our salvation hereafter — then it is our duty to search the Scriptures, and inquire diligently into these things. Let no man deceive us with vain words, as though the things spoken concerning the Spirit of God and his work towards those who believe, were somehow fanatical and unintelligible by rational men. For because of this contempt for the Spirit, the wrath of God will come on the children of disobedience.315 Even if the "world in wisdom" and their reason "do not know him," 1 Corinthians 1:21 and cannot "receive him," yet those who believe do know him; for "he dwells with them, and will be in them," John 14:17. And the present practice of the world, in despising and slighting the Spirit of God and his work, gives light and evidence into those words of our Savior, that "the world cannot receive him;" and it cannot do so, because it "neither sees him nor knows him," or has no experience of his work in them, or of his power and grace. Accordingly, that has come to pass. Therefore, not to avow the Spirit of God in his work, is to be ashamed of the gospel and of the promise of Christ, as if it were a thing not to be owned in the world.
2. The ministry of the gospel — by which we are born again to be a kind of first-fruits of his creatures to God — is from the Spirit’s promised presence with the Gospel, and his work in the Gospel. This is called "the ministry of the Spirit," even "the Spirit who gives life." 2 Corinthians 3:6; 2 Corinthians 3:8 And it is a "ministry of the gospel" as opposed to the "ministration of the law," in which there was still a multitude of ordinances of worship and glorious ceremonies. Someone who knows no more of the ministry of the gospel than what consists in attending to the letter of institutions, and the manner of their performance, knows nothing about it. Nor do we intend or attend to any extraordinary inspiration, as we are slanderously reported to do, and as some assert that we pretend to. But, the Spirit of God is present with the ministry of the gospel — in his authority, assistance, communication of gifts and abilities, guidance, and direction — without which it would be useless and unprofitable to all who would take this work upon themselves. This will be more fully declared afterward; for —
3. The promise and gift of the Spirit under the gospel is not made or granted to any particular sort of persons only, but to all believers, as their conditions and occasions require. The promise and gift are not therefore the special interest of a few, but the common concern of all Christians. The Papists grant that this promise of the Spirit is continued; but they would confine it to their pope or their councils, things that are nowhere mentioned in the Scripture, nor are they the object of any gospel promise whatsoever. It is all believers in their places and stations, churches in their order, and ministers in their office, to whom the promise of the Spirit is made, and towards whom it is accomplished, as will be shown. Others, also, grant the continuance of this gift; but they understand no more by it than an ordinary blessing upon men’s rational endeavors, common and exposed to all alike. This no less than overthrows his whole work, takes his sovereignty out of his hand, and deprives the church of all its special interest in the promise of Christ concerning the Spirit. In this inquiry, therefore, we look after what at present belongs to ourselves, if we are disciples of Christ, and expect the fulfilling of his promises. For whatever men may pretend to this day, Romans 8:9 "if they do not have the Spirit of Christ, they are none of his." For our Lord Jesus Christ has promised the Spirit as a comforter, to abide with his disciples forever, John 14:16; and it is by him that the Spirit is present with them and among them to the end of the world, Matthew 28:20; Matthew 18:20. We do not yet speak of his sanctifying work, by which we are enabled to believe, and are made partakers of that holiness without which no man will see God. This is why, without him, all religion is but a body without a soul, a carcass without an animating spirit. It is true that in the continuation of his work, the Spirit ceases from producing those extraordinary effects of his power which were necessary for laying the foundation of the church in the world. But the whole work of his grace, according to the promise of the covenant, is no less truly and really carried on today, in and towards all the elect of God, than it was on the day of Pentecost and onward — and so his communication of gifts is still needed for the edification of the church, Ephesians 4:11-13. Therefore, owning and avowing the work of the Holy Ghost in the hearts and on the minds of men, according to the tenor of the covenant of grace, is the principal part of that profession which all believers are called to at this day.
4. We are taught in a special manner to pray that God would give his Holy Spirit to us, so that through his aid and assistance we may live to God in that holy obedience which he requires at our hands, Luke 11.9-13.316 In verses 9 and 10, our Savior enjoins us to be importunate in our supplications; and in verses 11 and 12 he gives us encouragement that we will succeed in our requests; in verse 13 he makes the Holy Spirit the subject-matter of these requests: "Your heavenly Father will give the Holy Spirit to those who ask him" — which are the "good things" mentioned in the other evangelist, Mat 7.11.317 This is because the Spirit is the author of them all, in us and to us; nor does God bestow any good thing on us except by his Spirit. Hence, the promise of bestowing the Spirit is accompanied with a prescription of duty to us, that we should ask for him or pray for him; which is included in every promise where God’s sending, giving, or bestowing is mentioned. The Spirit, therefore, is the great subject-matter of all our prayers. And that signal promise of our blessed Savior — to send the Spirit as a comforter, to abide with us forever — is a directory for the prayers of the church in all generations. Nor has any church in the world fallen under such total degeneracy, that in their public offices, there are not testimonies of their ancient faith and practice, in praying for the Spirit to come to them according to this promise of Christ. Therefore, in all of his most solemn prayers for the churches in his day, our apostle makes this his chief petition: that God would give to them, and increase in them, the gifts and graces of the Holy Spirit, with the Spirit himself, for his various special effects and operations which those churches stood in need of, as in Ephesians 1:17; Ephesians 3:16; Col 2.2.318 This is a full conviction of what importance the consideration of the Spirit of God and his work is to us. We must deal in this matter with that confidence which the truth instructs us to. And therefore, we may say that the one who does not pray constantly and diligently for the Spirit of God — that he may be made a partaker of the Spirit for the ends for which He is promised — is a stranger from Christ and his gospel. We are to attend to this as that on which our eternal happiness depends. God knows our state and condition, and we may better learn our wants from his prescription of what we ought to pray for, than from our own sense and experience. For we are in the dark as to our own spiritual concerns (through the power of our corruptions and temptations) and so we "do not know what we should pray for as we ought," Romans 8:26; but our heavenly Father knows perfectly what we stand in need of. And therefore, whatever our present apprehensions may be concerning ourselves, which are to be examined by the word, our prayers are to be regulated by what God has enjoined us to ask for, and what he has promised to bestow.
5. What was mentioned before may be recalled here again and further improved; indeed, it is necessary that it should be. This is the solemn promise of Jesus Christ when he was about to leave this world by death, John 14.15-17.319 And because in this promise he made and confirmed his testament, Heb 9.15-17,320 he bequeathed his Spirit as his great legacy to his disciples. And he gave this to them as the great pledge of their future inheritance, 2Cor 1.22,321 which they were to live upon in this world. He has indeed bequeathed all other good things to believers, as he says of peace with God in particular: "Peace I leave with you, my peace I give to you," John 14:27. But he gives particular graces and mercies for particular ends and purposes. He bequeaths the Holy Spirit to supply his own absence, John 16.13;322 that is, for all the ends of spiritual and eternal life.
Let us, therefore, consider this gift of the Spirit either formally — under this notion that he was the principal legacy left to the church by our dying Savior — or materially — as to the ends and purposes for which he is so bequeathed — and it will then be evident what value we ought to place on him and his work. How some would rejoice if they could possess a relic of anything that belonged to our Savior in the days of his flesh, even though it is of no use or benefit to them! Indeed, how many Christians boast in some pretended parcels of the tree on which he suffered! Love abused by superstition lies at the bottom of this vanity; for such people would embrace anything left them by their dying Savior. But he left them no such things; nor did he ever bless and sanctify them to any holy or sacred ends; and therefore the abuse of these things has been punished with blindness and idolatry. But this gift of the Spirit is openly testified to in the gospel. When Christ’s heart was overflowing with love to his disciples and care for them, he took a holy prospect of what their condition, work, duty, and temptations in the world would be — and on that prospect, he made provision for all they could stand in need of. He promises to give and leave with them his Holy Spirit to abide with them forever, directing us to look to the Spirit for all our comforts and supplies. Therefore our regard for the love, care, and wisdom of our blessed Savior, is to be measured according to our valuation and esteem of the Spirit, according to our satisfaction and acquiescence in him. And indeed, it is only in his word and Spirit in which we can either honor or despise Christ in this world. He is exalted at the right hand of God, far above all principalities and powers, so that nothing of ours can immediately reach him or affect him. But it is in our regard for these that he tests our faith, love, and obedience.
It is lamentable to consider the contempt and scorn that, on various pretenses, is cast upon this Holy Spirit, and the work for which he is sent by God the Father and by Jesus Christ — for a contempt of them is also included in this! Nor will a pretense of honoring God in their own way secure those persons who will contract the guilt of this abomination. For whatever does not work effectually 323 in the elect by the Holy Ghost, according to the Scriptures, is an idol — and not the God and Father of our Lord Jesus Christ.324 And if we consider the ends of this promise that the Spirit is to be given to us, then —
6. He is promised and given as the sole cause and author of all the good in this world that we are or can be made partakers of;325 for,
1). There is no good communicated to us from God, that is not bestowed on us or worked in us by the Holy Ghost. There is no gift, no grace, no mercy, no privilege, no consolation, that we receive, possess, or use, that is not worked in us, conferred on us, or manifested to us, by him alone.
2). Nor is there any good in us towards God, any faith, love, duty, or obedience, that is not effectively worked in us by him, and by him alone; for "in us, that is, in our flesh" (and by nature we are but flesh), "nothing good dwells." Romans 7:18
All these things are from him and by him, as will be made apparent (God assisting) by instances of all sorts in our ensuing discourse. I thought the following considerations were fit to premise our introduction into that work which now lies before us.
(1.) The great work by which God designed to glorify himself ultimately in this world, was the new creation, or the recovery and restoration of all things by Jesus Christ, Hebrews 1:1-3; Eph 1.10.326 And because this is generally confessed by all Christians, I have insisted on its demonstration elsewhere.
(2.) What God orders and designs as the principal means of manifesting his glory, must contain the most perfect and absolute revelation and declaration of himself: his nature, his being, his existence, and his excellencies. For from their discovery and manifestation, with the duties which (as known) they require from rational creatures, the glory of God arises, and not otherwise.
(3.) Therefore this revelation was to be done in this great work of the new creation; and it was done accordingly. Hence the Lord Christ, in his work of mediation, is said to be "The image of the invisible God," Colossians 1:15; "The brightness of his glory, and the express image of his person," Hebrews 1:3; in whose face the knowledge of the glory of God shines out to us, 2Cor 4.6.327 — because in and by him, in his work of the new creation, all the glorious properties of the nature of God are manifested and displayed incomparably above what they were in the creation of all things in the beginning.
I therefore say, in devising, projecting, producing, carrying out, disposing, and accomplishing this great work, God has made the most eminent and glorious revelation of himself to angels and men, Ephesians 3:8-10, 1 Peter 1:10-25 — so that we may know, love, trust, honor, and obey him in all things as God, and according to his will.
(4.) In particular, in this new creation he has revealed himself in a special manner as three in one. There was no more glorious mystery brought to light in and by Jesus Christ than that of the holy Trinity, or the subsistence of the three persons in the unity of the same divine nature. And this was done not so much in express propositions or verbal testimonies to that purpose — for God does not reveal himself to us merely doctrinally and dogmatically — but by the declaration of what he does for us, and in us, and towards us, in the accomplishment of "the counsel of his own will;" see Ephesians 1:4-12. And yet, this was also expressed by the declaration of the mutual, divine, internal acts of the persons towards one another, and the distinct, immediate, divine, external actings of each person in the work which they did and do perform. And this revelation is made to us, not that our minds might have notions about it, but that we may rightly know how to place our trust in him, and how to obey him and live to him, and how to obtain and exercise communion with him, until we come to enjoy him.
We may apply these things, and exemplify them still further, in the work under consideration. Three things in general are proposed in it for our faith:
1. The supreme purpose, design, contriving, and disposing of it.
2. The purchasing and procuring cause and means of the effects of that design, along with its accomplishment, both in itself and with respect to God.
3. The application of the supreme design and its actual accomplishment, to make it effectual to us. The first of these is absolutely assigned in Scripture to the Father; and that is done uniformly and everywhere. His will, counsel, love, grace, authority, purpose, and design, are constantly proposed as the foundation of the whole work, as those things which were to be pursued, effected, and accomplished. See Isaiah 42:1-4; Psalms 40:6-8; John 3:16; Isaiah 53:10-12; Ephesians 1:4-12, and countless other places. On this account, because the Son undertook to effect whatever the Father had so designed and purposed, there were many acts of the will of the Father towards the Son — in sending, giving, and appointing him; in preparing him a body; in comforting and supporting him; in rewarding and giving a people to him — which belong to the Father, on account of the authority, love, and wisdom that were in them, though their actual operation belonged in particular to another person. And in these things, the person of the Father in the divine being is proposed to us to be known and adored.
Secondly, The Son condescends, consents, and engages to do and accomplish in his own person the whole work which — in the authority, counsel, and wisdom of the Father — was appointed for him, Phi 2.5-8.329 And in these divine operations, the person of the Son is revealed to us to be "honored even as we honor the Father."
Thirdly, The Holy Ghost immediately works and effects whatever was to be done in reference to the person of the Son, or the sons of men, for perfecting and accomplishing the Father’s counsel and the Son’s work, in a special application of both to their special effects and ends. By this, the Son is made known to us; and by this our faith concerning him, and in him, is directed. And thus, in this great work of the new creation by Jesus Christ, God causes all his glory to pass before us, so that we may both know him, and worship him, in a due manner. And we will now declare the particular work of the Holy Ghost in this.