Concerning the Holy Spirit

Peculiar Works of the HOLY SPIRIT in the First or Old Creation. CHAP. IV.

[Sect. 1] INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him, some things must be premised concerning the Operation of the Godhead in general, and the manner thereof. And they are such as are needful to guide us in many Passages of the Scripture, and to direct us aright in the Things in particular which now lie before us. I say then (1.) that all Divine Operations are usually ascribed unto God absolutely. So it is said God made all things, and so of all other Works whether in Nature or in Grace. And the reason hereof is, because the several Persons are individed in their Operations, acting all by the same Will, the same Wisdom, the same Power. Every Person therefore is the Author of every Work of God, because each Person is God, and the Divine Nature is the same individed Principle of all Divine Operations. And this ariseth from the Unity of the Persons in the same Essence. But as to the manner of Subsistence therein, there is Distinction Relation and Order between and among them. And hence there is no Divine Work but is distinctly assigned unto each Person and eminently unto one. So is it in the Works of the Old Creation and so in the New, and in all particulars of them. Thus the Creation of the World is distinctly ascribed to the Father as his Work, Acts 4. 24. And to the Son as his, John 1. 3. and also to the Holy Spirit, Job 33. 4. but by the way of eminence to the Father, and absolutely to God, who is Father Son and Holy Spirit.

[Sect. 2] The Reason therefore why the Works of God are thus distinctly ascribed unto each Person, is because in the individed Operation of the Divine Nature, each Person doth 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 come they then eminently to be assigned one to one Person, another to another? As unto the Father are assigned Opera Naturae, the Works of Nature or the Old Creation; to the Son, Opera Gratiae procuratae, all Divine Operations that belong unto the recovery of Mankind by Grace; and unto the Spirit, Opera Gratiae applicatae, the Works of God whereby Grace is made effectual unto us. And this is done; (1.) when any especial Impression is made of the especial property of any Person on any Work, then is that work assigned peculiarly to that Person. So there is of the Power and Authority of the Father on the Old Creation, and of the Grace and Wisdom of the Son on the New. (2.) Where there is a peculiar condescension of any Person unto a Work wherein the others have no concurrence but by Approbation and Consent. Such was the susception of the Human Nature by the Son and all that he did therein. And such was the Condescention of the Holy Ghost also unto his Office, which entitles him peculiarly and by way of Eminence unto his own immediate Works.

[Sect. 3] (2.) Whereas the Order of Operation among the Distinct Persons, depends on the Order of their Subsistence in the Blessed Trinity in every great Work of God, the Concluding, Compleating, Perfecting Acts are ascribed unto the Holy Ghost. This we shall find in all the Instances of them that will fall 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 mention of him from the Works of God; but indeed without him no part of any Work of God is perfect or complete. The beginning of Divine Operations is assigned unto the Father as he is fons & origo Deitatis, the Fountain of the Deity itself. Of him, and through him, and to him are all things, Rom. 11. 32. The subsisting, establishing, and upholding of all things is ascribed unto the Son: He is before all things, and by him all things consist; Col. 1. 17. As he made all things with the Father, so he gives them a consistency, a permanency in a peculiar manner, as he is the Power and Wisdom of the Father. He upholds all things by the Word of his Power Heb. 1. 3. And the finishing and perfecting of all these Works is ascribed to the Holy Spirit, as we shall see. I say not this as though one Person succeeded unto 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 these Divine Works which outwardly are of God, there is an especial impression of the order of the Operation of each Person with respect unto their natural and necessary Subsistence, as also with regard unto their internal Characteristical Properties, whereby we are distinctly taught to know them and adore them. And the due Consideration of this order of things will direct us in the right understanding of the proposals that are made unto our Faith, concerning God in his Works and Word.

[Sect. 4] These things being premised, we proceed to consider what are the peculiar Operations of the Holy Spirit, as revealed unto us in the Scripture Now all the Works of God, may be referred unto two Heads. (1.) Those of Nature; (2.) Those of Grace. Or the Works of the Old, and New Creation. And we must inquire what are the especial Operations of the Holy Spirit, in and about these Works, which shall be distinctly explained.

[Sect. 5] 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 unto God, the especial Uses and Ends for which it was made. In both these sorts we shall inquire after and consider the especial Works of the Holy Spirit.

[Sect. 6] The general Parts of the Creation, are the Heavens and the Earth. Gen. 1. 1. In the Beginning God Created the Heavens and the Earth; and what belongs unto them is called their Host. Gen. 2. 1. The Heavens and the Earth were finished and all their Host. The Host of Heaven is the Sun, Moon, and Stars; and the Angels themselves. So are they called 1 Kings. 22. 19. I saw the Lord sitting on his Throne 〈 in non-Latin alphabet 〉 , and all the Host of Heaven standing by him on his right hand and on his left. That is all the Holy angels; as Dan. 7. 10. 2 Chron. 18. 18. And the Host of God, Gen. 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. 〈 in non-Latin alphabet 〉 , the Word he useth signifieth an Host encamped; 〈 in non-Latin alphabet 〉 Luke. 2. 13. The Heavenly Host or Army. The Sun, Moon and stars are also called the Host of Heaven. Deut. 4 19. And lest thou shouldest lift up thine Eys unto Heaven and when thou seest the Sun and the Moon, and the Stars, even all the Host of Heaven. So Isa. 34. 4. Jerem. 33. 22. This was that Host of Heaven which the Jews Idolatrously Worshipped; Jerem. 8. 2. They shall 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 ways of ascribing that Divine Honor unto them which was due to God alone, whom only they ought to have Loved, to have Served, to have Walked after, to have Sought and Worshipped. So Chap. 19. 13. This they called 〈 in non-Latin alphabet 〉 the Queen of Heaven; Jerem. 44. 17. Because of its Beauty and Adornings. 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 Earth upon a double Account. (1.) Because of their Order and beautiful Disposition. An 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 consisteth in, and ariseth from that Order. Without this they are but a confused Multitude. But an Host or Army with Banners is beautiful and terrible, Cant. 6. 10. Before things were cast into this Order, the Universe was as it were full of Confusion; it had no beauty nor Glory, for the Earth was void and without form, Gen. 1. 2. Hence the Vulgar Latin in this Place renders the Word by Ornatus eorum; all their Beauty and Adorning. For the Creation and Beautiful disposal of these Hosts gave them Beauty and Ornament, and thence do the Greeks call the World 〈 in non-Latin alphabet 〉 ; that is, an Adorned thing. (2.) Because all Creatures in Heaven and Earth, are God's Armys to accomplish his irresistible Will and Pleasure. Hence he often stiles himself the Lord of Hosts; of both these Hosts, that above of the Heavens, the Holy Angels, and the Celestial Bodies; and that of all Creatures beneath in the Earth. For all these he useth and applieth at his Pleasure to do his will and execute his Judgments. Thus One of those Angels slew an whole Host of men in one Night, Isa. 37. 36. And it is said that the Stars in their Courses fought against Sisera, Judge. 5. 20. God overruled the Influences of Heaven against them, though it may be Angels also are here intended. And among the meanest Creatures of the Earth, he calls Locusts and Caterpillars when he sends them to destroy a Country for sin, his Host or Army, Joel. 2. 11. This by the Way.

[Sect. 7] Now the Forming and perfecting of this Host of Heaven and Earth, is that which is assigned peculiarly 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 hath garnished the Heavens, his hand hath formed the crooked Serpent. Or rather, His Spirit hath garnished. For 〈 in non-Latin alphabet 〉 agrees with 〈 in non-Latin alphabet 〉 , 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 aspectable Host of them, he rendered them so glorious and beautiful as we behold. So the Targum; His Spirit beautified the Face of the Heavens, or gave them that comely beauty and Order wherein their Face appeareth unto us. Hence the Heavens as adorned with the Moon and the Stars, are said to be the Work of God's fingers. Psal. 8. 3. That is, not only those which were powerfully made, but also Curiously wrought and adorned by the Spirit of God. For by the finger or fingers of God, the Spirit of God is in an especial manner intended. Hence those words of our Savior, Luk. 11. 20. but if I with the finger of God, do cast out Devils; Matth. 12. 28. are; if I cast out Devils by the Spirit of God. By him were the Heavens as it were curiously wrought, adorned, garnished, rendered beautiful and Glorious, to show forth the Praise of his Power and Wisdom; Psal. 19. 1. And by the Crooked Serpent, which is added to the garnishing of the Heavens, the Hebrews understand the Galaxie or Milky way which to the Eye represents the moving or wirthing of a Serpent in the Water. This then is peculiarly assigned to the Spirit with respect to the Heavens and their Host; the completing finishing Work is ascribed unto him, which we must understand by the Rules before mentioned and not exclusively to the other Persons.

[Sect. 8] And thus was it also in the Earth. God first out of nothing created the Earth which comprised the whole Inferior Globe, which afterwards divided itself into Seas and dry Land; 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 wherewith probably the more solid and firm substance was covered and as it were overwhelmed, is intended by that Earth which was first Created. For immediately there is mention made of the Deeps and the Waters, without any intimation of their Production but what is contained in that of the Creation of the Earth. Gen. 1. 2. This Mass being thus framed and mixed, the Spirit of God moved on the Face of the Waters; not taken distinctly but as containing that radical Humour which was the Material Principle of Life and Being unto all Creatures. 〈 in non-Latin alphabet 〉 . The Word Merachepheth signifies an easy gentle motion, such as a Dove or other Fowl useth over its Nest or Young Ones, either to communicate Vital heat unto its Eggs, or to cherish and defend its Young. And this will no way consist with that Exposition which some would give in this place of 〈 in non-Latin alphabet 〉 Ruah they say here signifies the Wind, as it doth sometimes; and it is called the Wind of God, because it was great and mighty. For this Phrase of Speech is usual in the Sacred Language, to set out the Greatness and Singular Eminency of anything. So a great trembling, is called a trembling of God, 1 Sam. 14. 15. the Cedars of God, and the like. But: (1.) When was this Wind Created? The Meteors were not made before the fourth Day with the Firmament the Place of their Residence. And whence or what this Wind should be is not to be discovered. (2.) The Word here used signifies such an easy and gentle Motion as is in Birds when they move themselves upon their Nests. And it is but three times used in the Scripture. In this Place, and Deut. 32. 11. Jerem. 23. 9. In Deut. it is expressly applied unto the Motion of an Eagle over her young, for their safety protection and growth. 〈 in non-Latin alphabet 〉 as an Eagle fluttereth spreading her Wings over her Young; and in the other Place, we render it shake. All My bones shake; that is are in a trembling Motion, like the feathers of a fowl over her Nest. No such great and Violent Wind therefore as from thence should be called a Wind of God, can be intended in this Place. But it is the Spirit of God himself and his Work that is expressed.

[Sect. 9] This therefore was the Work of the Holy Spirit of God in reference unto the Earth and the Host thereof. The whole matter being Created out of which all Living Creatures were to be educed and of which they were to be made, he takes upon him the Cherishing and Preservation of it, 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 unto. To this purpose he Communicated unto it a Quickening and prolific Virtue, inlaying it with the Seeds of animal Life unto all kinds of things. Hence upon the Command of God it brought forth all sorts of Creatures in Abundance, according to the Seeds and Principles of Life which were communicated unto the Rude inform 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 more prepared to bring forth any one thing 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 unto it. And this is a better account of the Original of all things in their several kinds, than any is given by ancient or Modern Philosophers. And hence was the Old Tradition of all things being formed of Water; which the Apstle alludes unto, 2 Pet. 3. 5. The whole is declared by Cyprian, whose words I have therefore transcribed at large. And as at the first Creation so in the Course of Providence, this Work of Cherishing and Nourishing the Cretures is assigned in an especial manner unto the Spirit; Psal. 104. 30. Thou sendest forth thy Spirit they are Created, and thou renewest the Face of the Earth. The Making or Creation of things here intended, 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 foregoing the Psalmist treats of the decay of all sorts of Creatures in the World, by a Providential cutting off and finishing of their Lives, v. 29. Thou hidest thy Face they are troubled; thou takest away their breath they die and return unto their Dust. That under this continual decay and dying of all sorts of Creatures, the World doth not come to Emptiness and Desolation; the only Reason is, because the Spirit of God whose Office and Work it is to uphold and preserve all things continually, produceth by his Power a new supply of Creatures in the room of them that fall off like Leaves from the Trees and return to their Dust every day. And whereas 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, and ofttimes entering deep into its Bowels, the Spirit of God by its influential Concurrence renews it again, causing everything afresh to bring forth Fruit according unto its Kind, whereby its Face receiveth 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 unto Man, and that Obedience which he owed to God according to the Law and Covenant of his Creation is nextly to be considered.

[Sect. 10] Man in his Creation falleth under a twofold Notion. For he may be considered either merely naturally as to the essentially constitutive parts of his Being, or morally also with reference unto his Principles of Obedience the Law given unto him, and the End proposed as his Reward. And these things are distinctly proposed unto our contemplation in the Scripture. The first is expressed Gen. 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 whereof he was formed; (2.) The Quickening Principle added thereunto; And (3.) the Effect of their Conjunction and Union. For the Matter he was made of, it is said he was formed 〈 in non-Latin alphabet 〉 dust of the Ground, or dust gathered together on an heap from and upon the Ground, 〈 in non-Latin alphabet 〉 , Prov. 8. 26. So is God the great 〈 in non-Latin alphabet 〉 , the universal framer of All, represented as an Artificer, who first prepares his Matter and then forms it as it seemeth good unto him. And this is mentioned for two ends; First, To set forth the Excellency, Power, and Wisdom of God, who out of such vile contemptible Matter, as an heap of Dust swept as it were together on the Ground, could and did make so excellent curious and glorious a Fabric as is the Body of Man, or as was the Body of Adam before the Fall. Secondly, To mind Man of his Original, that he might be kept humble and in a meet dependence on the Wisdom and Bounty of his Creator; for thence it was, and not from the Original Matter whereof he was made, that he became so excellent. Hereof Abraham makes his solemn Acknowledgment before the Lord; Gen. 18. 27. Behold I have taken upon me to speak unto the Lord which am but Dust and Ashes. He ashes himself with the Remembrance of his Original. And this as it were God reproacheth Adam withal upon his Sin and Transgression; Gen. 3. 19. Thou shalt return unto the Ground, for out of it wast thou taken. For Dust thou art, and unto Dust thou shalt return. He lets him know that he had now by sin lost that Immortality which he was made in a condition to have enjoyed; and that his Body according to his Nature and Constitution, should return again into its first Principles or the Dust of the Earth.

Into this formed Dust, Secondly, God breathed 〈 in non-Latin alphabet 〉 ; the Breath of Life; Divine aurae particulam, a vital immortal Spirit. This God breathed into him as giving him something of himself, somewhat immediately of his own, not made out of any praecreated 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 from the Matter made the first Day, and digested into dry Land on the third Day. His Soul was an immediate Production of and 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 unto Man a quickening Principle. For, thirdly, the Effect hereof is that Man became 〈 in non-Latin alphabet 〉 a living Soul. His Body was hereby animated and capable of all Vital Acts. Hence he could move, eat, see, hear, &c. for the natural Effects of this Breath of Life are only intended in this Expression. Thus the first Man Adam was made a Living Soul, 1 Cor. 15. 45. This was the Creation of Man, as unto the essentially constituting Principles of his Nature.

[Sect. 11] With respect unto his Moral Condition and Principle of Obedience unto God, it is expressed Gen. 1. 26, 27. And God said, Let us make Man in our own Image after our likeness; and let them have dominion; so God created Man in his own Image, in the Image of God created he him. He made him upright, Eccles. 7. 29. perfect in his Condition; every way complete, fit, disposed, and able to and for the Obedience required of him. Without Weakness, Distemper, Disease, contrariety of Principles Inclinations or Reasonings. An universal Rectitude of Nature consisting in Light Power and Order in his Understanding Mind and Affections, was the principal part of this Image of God wherein he was created. And this appears as from the Nature of the thing itself, so from the Description which the Apostle giveth us of the Renovation of that Image in us by the Grace of Christ, Ephes. 4. 24. Col. 3. 10. And under both these Considerations we may weigh the especial Operations of the Spirit of God.

[Sect. 12] First; As to the Essential Principles of the Nature of Man, it is not for nothing that God expresseth his Communication of a Spirit of Life by his breathing into him. God breathed into his Nostrils the Breath of Life. The Spirit of God and the Breath of God are the same; only the one Expression is proper, the other metaphorical; wherefore this breathing is the especial acting of the Spirit of God. The Creation of the Human Soul, a Vital Immortal Principle and Being, is the immeate Work of the Spirit of God; Job 33. 4. The Spirit of God hath made me, and the Breath of the Almighty hath given me Life. Here indeed the Creation and Production of both the essential parts of Human Nature Body and Soul, are ascribed unto the same Author. For the Spirit of God and the Breath of God are the same; but several Effects being mentioned causeth 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 whereby he became a living Soul. So then under this first Consideration, the Creation of Man is assigned unto the Holy Spirit; for Man was the Perfection of the Inferior Creation, and in order unto the Glory of God by him were all other things Created. Here therefore are his Operations distinctly declared, to whom the perfecting and completing of all Divine Works is peculiarly committed.

[Sect. 14] Secondly; We may consider the moral State and Condition of Man, with the Furniture of his Mind and Soul in reference unto his Obedience to God and his enjoyment of him. This was the principal part of that Image of God wherein he was created. Three things were required to render Man idoneous or fit unto that Life to God for which he was made. First, An ability to discern the Mind and Will of God, with respect unto all the Duty and Obedience that God required of him; as also so far to know the Nature and Properties of God, as to believe him the only proper Object of all Acts and Duties of Religious Obedience, and an all-sufficient Satisfaction and Reward in this World and to Eternity. Secondly, A free uncontrolled unintangled disposition to every Duty of the Law of his Creation in order unto living unto God. Thirdly, An ability of Mind and Will, with a readiness of compliance in his Affections, for a due regular performance of all Duties and abstinence from all Sin. These things belonged unto the integrity of his Nature, with the uprightness of the State and Condition wherein he was made. And all these things were the peculiar Effects of the immediate Operation of the Holy Ghost. For although this Rectitude of his Nature be distinguishable and separable from the Faculties of the Soul of Man; yet in his first Creation they were not actually distinguished from them, nor superadded or infused into them when Created, but were concreated with them; that is his Soul was made meet and able to live to God as his Sovereign Lord, Chiefest Good, and Last End. And so they were all from the Holy Ghost from whom the Soul was as hath been declared. Yea suppose these Abilities to be superadded unto Man's Natural Faculties, as Gifts supernatural (which yet is not so) they must be acknowledged in a peculiar manner to be from the Holy Spirit. For in the Restauration of these Abilities unto our minds, in our Renovation unto the Image of God in the Gospel, it is plainly asserted that the Holy Ghost is the immediate Operator of them. And he doth thereby restore his own Work, and not take the Work of another out of his Hand. For in the New Creation the Father in the way of Authority designs it and brings all things unto an head in Christ, Ephes. 1. 10. which retrived his original peculiar Work; and the Son gave unto all things a new consistency which belonged unto him from the beginning, Col. 1. 16. So also the Holy Spirit renews in us the Image of God, the original implantation whereof was his peculiar Work. And thus Adam may be said to have had the Spirit of God in his Innocency. He had him in these peculiar Effects of his Power and Goodness, and he had him according to the Tenor of that Covenant, whereby it was possible that he should utterly lose him as accordingly it came to pass. He had him not by especial Inhabitation, for the whole World was then the Temple of God. In the Covenant of Grace founded in the Person and on the Mediation of Christ it is otherwise. On whomsoever the Spirit of God is bestowed for the Renovation of the Image of God in him, he abides with him forever. But in all Men from first to last, all Goodness, Righteousness, and Truth, are the Fruits of the Spirit, Ephes. 5. 9.

[Sect. 15] The Works of God being thus finished, and the whole frame of Nature set upon its Wheels, it is not deserted by the Spirit of God. For as the preservation, continuance, and acting of all things in the Universe, according to their especial Nature and mutual Application of one unto another, are all from the powerful and efficacious Influences of Divine Providence; so there are particular Operations of the Holy Spirit •• nd about all things, whether merely Natural and Animal, or also Rational and Moral. An Instance in 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 unto him, Psal. 104. 30. For as we would own the due and just Powers and Operations of second Causes, so we abhor that Atheism which ascribes unto them an Original and Independent Efficacy and Causality, without a previous acting in, by, and upon them, of the Power of God. And this is here ascribed unto the Spirit, whom God sendeth forth unto that End and Purpose. As to rational and moral actions, such as the great Affairs of the World do consist in and are disposed of by, he hath in them also a peculiar Efficiency. Thus those great Virtues of Wisdom, Courage, and Fortitude, which have been used for the producing of great Effects in the World, are of his especial Operation. So when God stirred up Men to Rule and Govern his People of Old, to fight against and to subdue their Enemies, it is said the Spirit of God came upon them, Jud. 3. 10. The Spirit of the Lord came upon Othniel, and he judged Israel and went out to War. The Spirit of God endued him with Wisdom for Government, and with courage and skill in conduct for War. So Judge. 6. 34. And although Instances hereof are given us principally among the People of God, yet where ever Men in the World have been raised up to do great and wonderful things, whereby God executeth his Judgments, fulfilleth any of his Promises or his Threatenings, even they also have received of the especial Gifts and Assistances of the Holy Spirit of God. For this Reason is Cyrus expressly called God's Anointed, Isa. 45. 1. Cyrus had by God's Designation a great and mighty Work to effect. He was utterly to ruin and destroy the Great, Antient, Babylonian Monarchy. God had a concern herein, as to the avenging of the Quarrel of his People, and therein the accomplishment of many Promises and Threatenings. The Work itself was great, arduous, and insuperable to ordinary human Abilities. Wherefore God sends his Spirit to fill Cyrus with Wisdom, Courage, skill in all Military Affairs, that he might go through with the Work whereunto 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 of the Gifts of the Holy Ghost for Government unto them; see Isa. 45. 1, 2, 3, 4, 5. and other Instances of the like kind might be given.

[Sect. 16] Thus when the Church was to have a blessed Restauration of the Worship of God after the return of the People from their Captivity; Zerubbabel is in an especial manner called to begin and carry on this Work in the building of the Temple. But the Difficulties he had to conflict withal were great, and appeared insuperable. The People were few and poor, and the Oppositions made unto them and their Work great and many. Especially what arose from the Power of the Persian Monarchy under whose Rule and Oppression they were. For although they had Permission and Encouragement from Cyrus for their Work, yet immediately upon his Death they were oppressed again, and their Work caused to cease. This Power they could no way conflict withal; yet God tells them that all this Opposition shall be removed and conquered. Who art thou, saith he, O great Mountain? before Zerubbabel thou shalt become a plain, Zech. 4. 7. All the hindrance that arose from that great Mountain of the Persian Empire shall be removed out of the way, and the progress of Zerubbabel in his Work shall be made smooth plain and easy. But how shall this be effected and brought about? Not by an Army, or by Might, nor by Power, but by my Spirit saith the Lord of Hosts, v. 6. 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 shall work in their Hearts, Minds, and Counsels, that contrary to their fears they shall themselves further that work which hitherto they have impeded. And he shall 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 be fully removed, as in the Event it came to pass. So that the Providential Alterations that are wrought in the World, are Effects of his Power and Efficacy also.

[Sect. 17] And thus have we taken a short view of the Dispensation and Work of the Spirit of God in the first Creation. But the Effect hereof being a State of things that quickly passed away, and being of no advantage to the Church after the entrance of sin, what belonged unto it is but sparingly delivered in the Scriptures; the true sense of what is so delivered depending much on the Analogy of the following Works of God in Man's Renovation and Recovery. But as to the New Creation (which falls under our Consideration in the next place, as that alone which is directly intended by us) the Foundation, building up and finishing the Church of God therein, being the things whereon depends the principal manifestation of the Glory of God, and wherein the great Concerns of all the Elect do lie, they are more fully and directly declared in the Scripture. And in reference unto them we shall find a full distinct Declaration of the whole Dispensation and Work of the Spirit of God.

Way and Manner of the Divine Dispensation of the HOLY SPIRIT. CHAP. V.

[Sect. 1] BEfore we treat of the especial Operations Works and Effects of the Holy Ghost in and on the New Creation, the Order of things requires, that we should first speak somewhat of the General Nature of God's Dispensation of him, and of his own Applications of himself unto his Actings and Workings in this Matter. For this is the Foundation of all that he doth, and this for our Edification we are instructed in by the Scriptures. Unto them in this whole Discourse we must diligently attend; for we are exercised in such a Subject as wherein we have no Rule nor Guide, nor anything to give us Assistance but pure Revelation. And what I have to offer concerning these things, consists upon the Matter solely in the Explication of those places of Scripture wherein they are revealed. We must therefore consider (1.) what we are taught on the part of God the Father with respect unto the Holy Spirit and his Work; and (2.) what relates immediately unto himself.

[Sect. 2] First; God's disposal of the Spirit unto his Work, is five ways expressed in the Scripture. For he is said, (1.) to give or bestow Him; (2.) to send Him; (3.) to administer him; (4.) to pour him out; (5.) to put him on us. And his own Application of Himself unto his Work is likewise five ways expressed. For he is said (1.) to proceed, (2.) to Come, or come upon; (3.) to fall on Men, (4.) to rest; and (5.) to depart. These things containing the general Manner of his Administration and Dispensation, must be first spoken unto.

[Sect. 3] First; He is said to be GIVEN of God; that is, of God the Father, who is said to GIVE him in an especial manner. Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him. Joh. 3. 34. He hath Given his Spirit unto us. 1. Joh. 3. 24. Joh. 14. 16. The Father shall Give you another Comforter, which is the Holy Ghost, v. 26. And in answer unto this Act of God, those on whom he is bestowed are said to Receive him. Joh. 7. 39. This he spake of the Spirit which they that believe on Him should Receive. 1 Cor. 2. 12. We have received the Spirit which is of God. 2. Cor. 11. 4. if you have received another Spirit which you had not Reoeived; Where the Receiving of the Spirit is made a matter Common unto all Believers. So Gal. 3. 2. Acts. 8. 15, 19. Joh. 14. 17. Chap. 20. 22. For these two, Giving and Receiving are related; the one supposing the other. And this Expression of the Dispensation of the Holy Ghost is irreconcilable unto the Opinion before rejected; Namely that he is nothing but a transient Accident, or an Occasional Emanation of the Power of God. For how, or in what sense can an Act of the Power of God be Given by him, or be Received by us? It can indeed in no sense be either the Object of God's Giving or of our Receiving, especially as this is explained in those other Expressions of the same thing before laid down, and afterwards considered. It must be somewhat that hath a Subsistence of its own, that is thus Given and Received. So the Lord Christ is frequently said to be Given of God and Received by us. It is true we may be said in another sense to receive the Grace of God. Which is the Exception of the Socinians unto this Consideration, and the constant practice they use to evade plain Testimonies of the Scripture. For if they can find any Words in them used elsewhere in another sense, they suppose it sufficient to contradict their plain Design and proper meaning in another place. Thus we are exhorted not to receive the Grace of God in vain, 2 Cor. 6. 1. I Answer the Grace of God may be considered two Ways. (1.) Objectively for the Revelation or Doctrine of Grace; as Tit. 2. 11, 12. So we are said to Receive it when we believe and profess it, in opposition unto them by whom it is opposed and rejected. And this is the same with our Receiving the Word preached so often mentioned in the Scripture; Acts 2. 41. James 1. 21; which is by Faith to give it Entertainment in our Hearts; which is the meaning of the Word in this Place, 2 Cor. 6. 1. Having taken the Profession of the Doctrine of Grace, that is of the Gospel upon us, we ought to express its Power in Holiness and suitable Obedience, without which it will be of no use or Benefit unto us. And the Grace of God is sometimes (2.) take Subjectively, for the Grace which God is pleased to Communicate unto us, or gracious Qualities that he Works in our Souls by his Spirit. In this sense also we are sometimes said to receive it; 1 Cor. 4. 7. Who maketh thee to differ from another, and what hast thou which thou didst not receive; Where the Apostle speaketh both of the Gifts and Graces of the Spirit. And the Reason hereof is, because in the Communication of internal Grace unto us, we contribute nothing to the Procurement of it, but are merely capable recipient Subjects. And this Grace is a Quality or Spiritual Habit permanent and abiding in the Soul. But in neither of these senses can we be said to receive the Spirit of God, nor God to Give him, if he be only the Power of God making an Impression on our Minds and Spirits; no more than a Man can be said to receive the Sun-beams, which cause Heat in him by their Natural Efficacy, falling on him. Much less can the Giving and Receiving of the Spirit be so interpreted, considering what is said of his being sent and his own Coming, with the like Declarations of God's Dispensation of him, whereof afterwards.

[Sect. 14] Now this Giving of the Spirit, as it is the Act of Him by whom he is Given, denotes Authority Freedom and Bounty; and on the Part of them that receive him, Privilege and Advantage.

(1.) Authority; He that gives anything, hath Authority to dispose of it. None can give but of his own, and that which in some sense he hath in his Power. Now the Father is said to give the Spirit, and that upon our Request; as Luk. 11. 13. This I acknowledge wants not some Difficulty in its Explication. For if the Holy Ghost be God himself, as hath been declared, how can he be said to be given by the Father, as it were, in a way of Authority? But keeping ourselves to the sacred Rule of Truth, we may solve this Difficulty without Curiosity or Danger. Wherefore (1.) the Order of the Subsistence of the three Persons in the Divine Nature is regarded herein. For the Father as hath been shown is the Fountain and Original of the Trinity, the Son being of him, and the Spirit of them both. Hence he is to be considered as the principal Author and Cause of all those works which are immediately wrought by either of them. For of whom the Son and Spirit have their Essence as to their Personality, from him have they Life and Power of Operation; Joh. 5. 19, 26. Therefore when the Holy Spirit comes unto any, the Father is said to Give him, for he is the Spirit of the Father. And this Authority of the Father doth immediately respect the Work itself, and not the Person Working. But the Person is said to be given for the Works sake. (2.) The Economy of the Blessed Trinity in the Work of our Redemption and Salvation is respected in this Order of things. The Fountain hereof lies in the Love Wisdom Grace and Counsel of the Father. Whatever is done in the pursuit hereof is originally the Gift of the Father, because it is designed unto no other End but to make his Grace effectual. Hence is he said to send and give his Son also. And the whole Work of the Holy Ghost, as our Sanctifier Guide Comforter and Advocate, is to make the Love of the Father effectual unto us; Joh. 10. 13, 14. As this out of his own Love and Care he hath Condescended unto, so the Fountain of it being in the Love and Purpose of the Father, and that also or the making them effectual being their End, he is rightly said to be Given of him. (3.) In the whole Communication of the Spirit respect is had unto his Effects, or the Ends for which he is given. What they are shall be afterwards declared. Now the Authority of this Giving respects principally his Gifts and Graces, which depend on the Authority of the Father.

(2.) This Expression denotes Freedom. What is given might be withheld. This is the Gift of God, (as he is called Joh. 4. 10,) not the Purchase of our Indeavours, nor the Reward of our Desert. Some men delight to talk of their Purchasing Grace and Glory. But the one and the other are to be bought without Money and without Price. Even Eternal Life itself the End of all our Obedience, is the Gift of God through Jesus Christ our Lord, Rom. 6. 23. The Scripture knows of no earnings that Men can make of themselves but Death. For as Austin says, Quicquid tuum est peccatum est; and the Wages of Sin is death. To what End or Purpose soever the Spirit is bestowed upon us, whether it be for the Communication of Grace, or the Distribution of Gifts, or for Consolation and Refreshment, it is of the Meer Gift of God, from his absolute and Sovereign Freedom.

[Sect. 5] Secondly; In Answer hereunto they are said to Receive him, on whom as a Gift he is bestowed; as in the Testimonies before mentioned. And in Receiving two things are implied. (1.) That we contribute nothing thereunto which should take off from the thing Received as a Gift. Receiving answers Giving, and that implies freedom in the Giver. (2.) That it is their Priviledg and Advantage. For what a Man Receives he doth it for his own Good. First, then we have him freely as a Gift of God. For to Receive him in general is to be made Partaker of him, as unto those Ends for which he is given of God. Be those Ends what they will, in respect of them they are said to Receive him who are made Partakers of him. Two things may be pleaded to take off the Freedom of this Gift and of our Reception, and to cast it on something necessary and required on our part. For (1.) our Savior tells us, that the World cannot Receive him, because it seeth him not, neither knoweth him, Joh. 14. 17. Now if the World cannot Receive him, there is required an Ability and Preparation in them that do so, that are not in the World; and so the Gift and Communication of the Spirit depends on that Qualification in us. But all Men are Naturally alike the World, and of it. No One Man by Nature hath more Ability or strength in Spiritual things than another. For all are equally dead in Trespasses and Sins, all equally Children of Wrath. It must therefore be inquired how some come to have this Ability and Power to Receive the Spirit of God which others have not. Now this, as I shall fully manifest afterwards, is merely from the Holy Ghost himself and his Grace; respect being had herein only unto the Order of his Operations in us, some being Preparatory for and dispositive unto other; One being instituted as the means of obtaining another, the whole being the Effect of the free Gift of God. For we do not make ourselves to differ from others, nor have we anything that we have not Received, 1 Cor. 4. 7. Wherefore the Receiving of the Holy Ghost intended in that Expression of our Savior, with respect whereunto some are able to receive him some are not, is not absolute, but with respect unto some certain Work and End. And this, as is plain in the Context, is the receiving of him as a Comforter and a Guide in Spiritual Truth. Here-unto Faith in Christ Jesus, which also is an effect and fruit of the same Spirit, is antecedently required. In this sense therefore Believers alone can receive him, and are enabled so to do by the Grace which they have received from him in their first Conversion unto God. But (2dly.) it will be said that we are bound to pray for him before we receive him; and therefore the bestowing of him depends on a Condition to be by us fulfilled. For the Promise is that our Heavenly Father will give the Holy Spirit unto them that ask him, Luke 11. 13. But this doth not prove the bestowing and receiving of him not to be absolutely free. Nay it proves the Contrary. It is Gratia indebita, undeserved Grace, that is the proper object of Prayer. And God by these encouraging Promises doth not abridge the Liberty of his own Will, nor derogate from the Freedom of his Gifts and Grace, but only directs us into the way whereby we may be made Partakers of them, unto his Glory and our own Advantage. And this also belongs unto the Order of the Communication of the Grace of the Spirit unto us. This very Praying for the Spirit is a Duty which we cannot perform without his Assistance. For no man can call Jesus Lord but by the Holy Ghost, 1 Cor. 12. 3. He helps us as a Spirit of Grace and Supplication, to pray for him as a Spirit of Joy and Consolation.

[Sect. 6] (3.) This is such a Gift as in God proceeds from Bounty. For God is said to give him unto us richly, Tit. 3. 6. This will be spoken unto in the fourth Way of his Communication. Only I say at present, the greatness of a Gift, the free Mind of the Giver, and want of desert or merit in the Receiver, are that which declare Bounty to be the spring and fountain of it. And all these concur to the height in God's Giving of the Holy Ghost.

[Sect. 7] Again, on the part of them who receive this Gift, Priviledg and Advantage are intimated. They receive a Gift and that from God, and that a great and singular Gift from Divine Bounty. Some indeed receive him in a sort as to some Ends and Purposes, without any advantage finally unto their own Souls. So do they who prophesy and cast out Devils by his Power in the Name of Christ, and yet continuing workers of Iniquity are rejected at the last day, Matth. 7. 22, 23. Thus it is with all who receive his Gifts only without his Grace to sanctify their Persons and their Gifts, and this whether they be ordinary or extraordinary; But this is only by accident. There is no Gift of the Holy Ghost but is good in its own Nature, tending to a good End, and is proper for the Good and Advantage of them by whom it is received. And although the direct end of some of them be not the Spiritual Good of them on whom they are bestowed but the Edification of others; for the manifestation of the Spirit is given unto every man to profit withal, 1 Cor. 4. 12, 17. yet there is that excellency and worth in them, and that use may be made of them, as to turn greatly to the advantage of them that receive them. For although they are not Grace, yet they serve to stir up and give an edge unto Grace, and to draw it out unto Exercise whereby it is strengthened and increased. And they have an influence into Glory; For it is by the Abilities which they give that some are made wise & effectual Instruments for the turning of many to Righteousness, who shall shine as the brightness of the Firmament, and as the Stars forever and ever, Dan. 12. 3. But the Unbelief, Ingratitude, and Lusts of Men, can spoil these and any other good things whatever. And these things will afterwards in particular fall under our Consideration. In general, to be made Partaker of the Holy Ghost, is an inestimable Priviledg and Advantage, and as such is proposed by our Savior, John 14. 17.

[Sect. 8] Secondly; God is said to SEND him. Psal. 104. 30. Thou sendest forth thy Spirit. John 14. 26. The Father will send the Holy Ghost in my Name. This is also spoken of the Son; I will send unto you the Comforter from the Father, John 15. 26. John 16. 7. And in the accomplishment of that Promise it is said, he poured him forth, Acts 2. 33. Gal. 4. 6. God hath sent forth the Spirit of his Son in your hearts; and in other places the same Expression is used. Now this upon the matter i • the same with the former of Giving him, arguing the same Authority, the same Freedom, the same Bounty. Only the word naturally includes in its signification a respect unto a local Motion. He which is sent, removeth from the place where he was, from whence He is sent, unto a place where he was not, whither he was sent. Now this cannot properly be spoken of the Holy Ghost. For he being God by Nature, is naturally omnipresent, and an Omnipresence is inconsistent with a Local Mutation. So the Psalmist expressly, Psal. 139. 7, 8. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? if I ascend up into Heaven, &c. There must therefore a Metaphor be allowed in this Expression, but such a One as the Scripture by the frequent use of it hath rendered familiar unto us. Thus God is said to arise out of his place, to bow the Heavens and come down; to come down and see what is done in the Earth, Gen. 18. 21. Isa. 64. 1. That these things are not spoken properly of God who is immense all men acknowledge. But where God begins to work in any place in any kind, where before he did not do so, he is said to come thither; For so must we do, we must come to a place before we can work in it. Thus the Sending of the Holy Ghost includeth two things as added unto his being Given. (1.) That He was not before in or with that Person, or amongst those Persons for that especial Work and End which he is sent for. He may be in them and with them in one respect, and be afterwards said to be sent unto them in another: So our Lord Jesus Christ promiseth to send the Holy Ghost unto his Disciples as a Comforter, whom they had received before as a Sanctifier. I will, saith he, send him unto you and you know him, for he dwelleth with you, John 14. 17. He did so as a Sanctifier before he came unto them as a Comforter. But in every coming of His, He is sent for one especial Work or another. And this sufficiently manifests that in his Gifts and Graces he is not common unto all. A supposition thereof would leave no place for this especial Act of sending him, which is done by Choice and Distinction of the Object. Much less is he a Light which is always in all Men, and which all Men may be in if they please. For this neither is nor can be absent in any sense from any one at any time. (2.) It denotes as especial Work there or on them, where and on whom, there was none before of that kind. For this cause is he said to be sent of the Father. No Local Motion then is intended in this Expression only there is an allusion thereunto. For as a Creature cannot produce any Effects where it is not, until it either be sent thither, or go thither of its own accord; So the Holy Ghost produceth not the blessed Effects of his Power and Grace, but in and towards them unto whom he is given and sent by the Father. How in answer hereunto he is said himself to come, shall be afterwards declared. And it is the Person of the Spirit which is said to be thus sent; For this belongs unto that Holy Dispensation of the several Persons of the Trinity in the Work of our Salvation. And herein the Spirit in all his Operations is considered as sent of the Father, for the Reasons before often intimated.

[Sect. 9] Thirdly; God is said to MINISTER the Spirit; Gal. 3. 5. He that ministereth the Spirit unto you, 〈 in non-Latin alphabet 〉 ; He that gives you continual or abundant supplies of the Spirit. 〈 in non-Latin alphabet 〉 , is to give a sufficiency of anything; and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are dimensum, a sufficiency of Provision. And addition thereunto is 〈 in non-Latin alphabet 〉 , whereby the Communication of the Spirit is expressed. Phil. 1. 19. For I know that this shall turn to my Salvation through your Prayers, 〈 in non-Latin alphabet 〉 , and the additional supply of the Spirit of Jesus Christ. That Spirit and its Assistance he had before received; but He yet stood in need of a daily further supply. So is the word used constantly for the adding of one thing to another, or one degree of the same thing unto another, 2 Pet. 1. 5. 〈 in non-Latin alphabet 〉 , add to your Faith Virtue; or in your Faith make an increase of Virtue. When therefore God is thus said to Minister the Spirit, it is his continual giving out of Additional Supplies of his Grace by his Spirit which is intended. For the Holy Spirit is a voluntary Agent, and distributes unto everyone as he will. When therefore he is given and sent unto any, his Operations are limited by his own Will and the Will of him that sends him. And therefore do we stand in need of supplies of him and from him, which are the principal Subject Matter of our Prayers in this World.

[Sect. 10] Fourthly; God is said to PUT his Spirit in or upon Men; and this also belongeth unto the manner of his Dispensation; Isa. 42. 1. Behold my Servant whom I uphold, I have put my Holy Spirit upon him. The word there indeed is 〈 in non-Latin alphabet 〉 , I have given my Holy Spirit upon him, but because 〈 in non-Latin alphabet 〉 upon Him is joined to it, it is by ours rendered by Put. As also Ezek. 37. 14. where 〈 in non-Latin alphabet 〉 in you is added; Put my Spirit in you. The same is plainly intended with that Isa. 63. 11. 〈 in non-Latin alphabet 〉 , that put his Holy Spirit in the midst of them. Hence 〈 in non-Latin alphabet 〉 , I have given, or I will give, Isa. 42. 1. is rendered by 〈 in non-Latin alphabet 〉 , Matth. 12. 18. 〈 in non-Latin alphabet 〉 , I will put my Spirit upon him. The Word 〈 in non-Latin alphabet 〉 then used in this sense, doth not denote the granting or Donation of anything but its actual bestowing, as 〈 in non-Latin alphabet 〉 doth. And it is the effectual Acting of God in this Matter that is intended. He doth not only give and send his Spirit unto them to whom he designs so great a Benefit and Priviledg, but he actually collates and bestows him upon them. He doth not send Him unto them, and leave it in their Wills and Power whether they will receive Him or no; but he so effectually collates and puts him in them or upon them, as that they shall be actually made Partakers of him. He efficaciously endows their Hearts and Minds with Him for the Work and End which he is designed unto. So Exod. 31. 6. I have put Wisdom, is as much as I have filled them with Wisdom, v. 2. So then, where God intendeth unto any the Benefit of his Spirit, he will actually and effectually collate Him upon them. He doth not indeed always do this in the same manner. Sometimes he doth it as it were by a surprisal when those who receive him are neither aware of it nor do desire it. So the Spirit of the Lord as a Spirit of Prophesy, came upon Saul when his Mind was remote and enstranged from any such thoughts. In like manner the Spirit of God came upon Eldad and Medad in the Camp; when the other Elders went forth unto the Tabernacle to receive Him, Numb. 11. 27. And so the Spirit of Prophesy came upon most of the Prophets of Old, without either Expectation or Preparation on their Parts; So Amos giveth an Account of his Call unto his Office, Chap. 7. 1 • , 15. I was, saith he, no Prophet, neither was I a Prophets Son, but I was an Heardman and a gatherer of Sycomore fruits. And the Lord took me as I followed the Flock, and the Lord said unto me go Prophesy. He was not brought up with any Expectation of receiving this Gift. He had no Preparation for it, but God surprised him with his Call and Gift as he followed the Flock. Such also was the Call of Jeremiah, Chap. 1. 5, 6, 7. So vain is the Discourse of Maimonides on this Subject prescribing various Natural and Moral Preparations for the receiving of this Gift. But these things were extraordinary. Yet I no way doubt but that God doth yet continue to Work Grace in many by such unexpected Surprizal, the manner whereof shall be afterwards inquired into. But sometimes, as to some Gifts and Graces, God doth bestow his Spirit, where there is some Preparation and Cooperation on our Part. But wherever he designs to put or place him, he doth it effectually.

Fifthly; God is said to POUR him out; and that frequently. Prov. 1. 23. 〈 in non-Latin alphabet 〉 behold I will pour out my Spirit unto you. 〈 in non-Latin alphabet 〉 signifies ebullire more scaturiginis, to bubble up as a Fountain. Hence the words are rendered by Theodot 〈 in non-Latin alphabet 〉 ; scaturire faciam; I will cause my Spirit to Spring out unto you as a Fountain; And it is frequently applied unto speaking, when it signifies eloqui aut proferre verba more scaturiginis. See Psal. 72. 2. Psal. 145. 7. And 〈 in non-Latin alphabet 〉 also which some take to be the root of 〈 in non-Latin alphabet 〉 Prov. 1. 23. hath the same signification. And the Word hath a double lively Metaphor. For the Proceeding of the Spirit from the Father, is compared to the continual rising of the Waters of a Living Spring; and his Communication unto us, to the overflowing of those Waters, yet guided by the Will and Wisdom of God. Isa. 32. 15. Until the Spirit be poured upon us from on High, and the Wilderness be a fruitful field. 〈 in non-Latin alphabet 〉 is indeed sometimes to pour out, but more properly and more commonly to uncover, to make bare, to reveal. Until the Spirit be revealed from on High. There shall be such a plentiful Communication of the Spirit, as that He and His Work shall be made open, revealed, and plain. Or the Spirit shall be bared, as God is said to make his Arm bare when he will Work mightily and effectually. Isa. 52. 10. Isa. 44. 3, I will pour my Spirit upon thy Seed, and my Blessing upon thine Offspring. 〈 in non-Latin alphabet 〉 the Word here is so to pour a thing out, as that it cleaveth unto and abideth on that which it is poured out upon. As the Spirit of God abides with them unto whom he is Communicated. Ezek. 39. 29. I have poured out my Spirit on the House of Israel. 〈 in non-Latin alphabet 〉 another word; This is properly to pour out, and that in a plentiful manner. The same word that is used in that great Promise, Joel. 2. 28. which is rendered Acts 2. 17. by 〈 in non-Latin alphabet 〉 , effundam, I will pour out my Spirit; and the same Thing is again expressed by the same word, Acts 10. 45. The Gift of the Holy Ghost is poured on the Gentiles.

[Sect. 12] Let us then briefly consider the Importance of this Expression. And one or two things may be observed concerning it in general. As (1.) wherever it is used it hath direct respect unto the Times of the Gospel. Either it is a part of the Promises concerning it, or of the Story of its Accomplishment under it. But where-ever it is mentioned, the Time, State, and Grace of the Gospel are intended in it. For the Lord Christ was in all things to have the preeminence, Col. 1. 18. And therefore although God gave his Spirit in some measure before, yet he poured him not out until He was first anointed with his Fulness. (2.) There is a tacit comparison in it with some other Time and Season, or some other Act of God wherein or whereby God gave his Spirit before, but not in the way and manner that he intended now to bestow him. A larger Measure of the Spirit to be now given than was before, or is signified by any other Expressions of the same Gift, is intended in this Word.

[Sect. 13] Three things are therefore comprised in this Expression. (1.) An eminent Act of Divine Bounty. Pouring forth is the way whereby Bounty from an all-sufficeing fullness is expressed. As the Clouds filled with a moist vapor pour down Rain, Job 36. 27. until it water the Ridges of the Earth abundantly, settling the Furrows thereof, and making it soft with Showers; as Psal. 65. 10. which with the things following in that place, v. 11, 12, 13. are spoken Allegorically of this pouring out of the Spirit of God from above. Hence God is said to do this richly, Tit. 3. 6. The renewing of the Holy Ghost; 〈 in non-Latin alphabet 〉 , which he hath poured on us richly; that is, on all Believers who are converted unto God. For the Apostle discourseth not of the extraordinary Gifts of the Holy Ghost which were then given forth in a plentiful manner, but of that Grace of the Holy Ghost whereby all that believe are regenerated, renewed, and converted unto God. For so were men converted of old by a rich participation of the Holy Ghost, and so they must be still whatever some pretend, or die in their sins. And by the same word is the bounty of God in other things expressed. The living God who giveth us richly all things to enjoy, 1 Tim. 6. 17. (2.) This pouring out hath respect unto the Gifts and Graces of the Spirit and not unto his Person. For where he is given he is given absolutely, and as to himself not more or less; but his Gifts and Graces may be more plentifully and abundantly given at one time than at another, to some Persons than to others. Wherefore this Expression is metonymical, that being spoken of the Cause which is proper to the Effect; the Spirit being said to be poured forth, because his Graces are so. (3.) Respect is had herein unto some especial Works of the Spirit. Such are the Purifying or Sanctifying, and the Comforting or Refreshing them on whom He is poured. With respect unto the first to these Effects, he is compared both unto Fire and Water. For both Fire and Water have purifying Qualities in them, though towards different Objects and working in a different manner. So by Fire are Metals purified and purged from their Dross and Mixtures, and by Water are all other unclean and defiled things cleansed and purified. Hence the Lord Jesus Christ in his Work by his Spirit is at once compared unto a Refiners Fire and to Fullers Sope, Mal. 3. 2, 3. because of the purging purifying Qualities that are in Fire and Water. And the Holy Ghost is expressly called a Spirit of Burning, Isa. 4. 4. For by him are the Vessels of the House of God that are of Gold and Silver refined and purged, as those that are but of Wood and Stone are consumed. And when it is said of our Lord Jesus that he should baptize with the Holy Ghost and with Fire, Luke 3. 16. it is but 〈 in non-Latin alphabet 〉 the same thing doubly expressed, and therefore mention is made only of the Holy Ghost, John 1. 33. But the Holy Ghost was in his Dispensation to purify and cleanse them as Fire doth Gold and Silver. And on the same account is he compared to Water, Ezek. 36. 35. I will sprinkle clean Water upon you and you shall be clean; which is expounded v. 26. by a New Spirit will I put within you, which God calls his Spirit, Jer. 32. 39. So our Savior calls him Rivers of Water, Joh. 7. 38, 39. see Isa. 44. 3. And it is with regard unto his purifying cleansing and sanctifying our Natures that he is thus called. With respect therefore in an especial manner hereunto is he said to be poured out. So our Apostle expressly declares, Tit. 3. 4, 5, 6. Again it respects his comforting and refreshing them on whom he is poured. Hence is he said to be poured down from above as Rain that descends on the Earth; Isa. 44. 3. I will pour Water upon him that is thirsty, and Floods upon the dry ground; that is, I will pour my Spirit on thy Seed, and my Blessing upon thy Off-spring; and they shall spring up as among the Grass, as Willows by the Water-Courses, v. 4. see Chap. 35. 6, 7. He comes upon the dry parched barren ground of the hearts of men, with his refreshing fructifying Virtue and Blessing, causing them to spring and bring forth Fruits in Holiness and Righteousness to God, Heb. 6. 7. And in respect unto his Communication of his Spirit, is the Lord Christ said to come down like Rain upon the mown Grass, as Showers that water the Earth, Psal. 72. 6. The good Lord give us always of these Waters and refreshing Showers.

And these are the ways in general whereby the Dispensation of the Spirit from God, for what End or Purpose soever it be, is expressed.

[Sect. 14] We come nextly to consider what is ascribed unto the Spirit Himself, in a way of compliance with these Acts of God whereby he is given and administered. Now these are such Things or Actions as manifest him to be a Voluntary Agent; and that not only as to what he acts or doth in men, but also as to the manner of his coming forth from God, and his Application of himself unto his Work. And these we must consider as they are declared unto us in the Scripture.

The first and most general Expression hereof is, that he proceedeth from the Father; and being the Spirit of the Son, he proceedeth from him also in like manner; John 15. 25. The Spirit of Truth which proceedeth from the Father, he shall testify of me. There is 〈…〉 〈 in non-Latin alphabet 〉 or Procession of the Holy Ghost. The 〈…〉 , Natural or Personal. This expresseth his Eternal Relation to the Persons of the Father and the Son. He is of them by an eternal Emanation or Procession. The manner hereof unto us in this Life is incomprehensible. Therefore it is rejected by some who will believe no more than they can put their hands into the sides of. And yet are they forced in things under their Eyes, to admit of many things which they cannot perfectly comprehend. But we live by Faith and not by Sight. This is enough unto us that we admit nothing in this great Mystery but what is revealed, and nothing is revealed unto us that is inconsistent with the Being and Subsistence of God. For this Procession or Emanation includes no Separation or Division in or of the Divine Nature, but only expresseth a distinction in Subsistence by a Property peculiar to the Holy Spirit: But this is not that which at present I intend. The consideration of it belongeth unto the Doctrine of the Trinity in general and hath been handled elsewhere. Secondly, There is an 〈 in non-Latin alphabet 〉 or Procession of the Spirit, which is 〈 in non-Latin alphabet 〉 or dispensatory. This is the Egress of the Spirit in his Application of Himself unto his Work. A voluntary Act it is of his Will, and not a necessary Property of his Person. And he is said thus to proceed from the Father, because he goeth forth or proceedeth in the pursuit of the Counsels and Purposes of the Father, and as sent by him to put them into Execution or to make them effectual. And in like manner he proceedeth from the Son, sent by Him for the Application of his Grace unto the Souls of his Elect, John 15. 16. It is true, this proves his Eternal Relation to the Father, and the Son, as he proceeds from them, or receives his peculiar Personal Subsistence from them; For that is the Ground of this order of Operation. But it is his own Personal voluntary acting that is intended in the Expression. And this is the general Notation of the Original of the Spirits acting in all that he doth. He proceedeth or cometh forth from the Father. Had it been only said that He was given and sent, it could not have been known that there was anything of his own Will in what he did, whereas he is said to divide unto everyone as He will. But in that 〈 in non-Latin alphabet 〉 , He proceedeth of his own accord unto his Work, his own Will and Condescention is also asserted. And this his proceeding from the Father, is in compliance with his sending of Him to accomplish and make effectual the Purposes of his Will and the Counsels of his Grace.

[Sect. 16] Secondly; To the same purpose He is said to come; John 15. 26. When the Comforter is come. John 16. 7. If I go not away the Comforter will not come; v. 8. and when he is come. So is he said to come upon Persons. We so express it, 1 Chron. 12. 18. The Spirit came upon Amasai, 〈 in non-Latin alphabet 〉 . And the Spirit clothed Amasai; possessed his Mind as a Man's Cloths cleave unto him, Acts 19. 6. The Holy Ghost came on them and they prophesied; 〈 in non-Latin alphabet 〉 to come is as it were the Terminus ad Quem of 〈 in non-Latin alphabet 〉 , going forth or proceeding. For there is in these Expressions an Allusion unto a local Motion, whereof these two words denote the Beginning and the End. The first intendeth his voluntary Application of himself to his Work, the other his progress in it; such Condescentions doth God make use of in the declaration of his Divine Actings to accommodate them unto our Understandings, and to give us some kind of Apprehension of them. He proceedeth from the Father as given by him, and cometh unto us as sent by him. The meaning of both is, that the Holy Ghost by his own Will and Consent worketh in the pursuit of the Will of the Father, there and that where and what he did not work before. And as there is no local Motion to be thought of in these things, so they can in no tolerable sense be reconciled to the Imagination of his being only the inherent Virtue or an actual Emanation and Influence of the Power of God. And hereby is our Faith and Obedience Regulated in our dealing with God about Him. For we may both pray the Father that he would give and send Him unto us according to his Promise, and we may pray to Him to come unto us to sanctify and comfort us according to the Work and Office that he hath undertaken. This is that which we are taught hereby. For these Revelations of God are for our Instruction in the Obedience of Faith.

[Sect. 17] Thirdly; He is said to fall on Men; Acts 10. 44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word. So Chap. 11. 4. Where Peter repeating the same Matter, says, The Holy Ghost fell on them as on us at the beginning: that is, Acts 2. 4. A greatness and suddainness in a surprisal is intended in this Word. As when the Fire fell down from Heaven (which was a Type of him) upon the Altar and Sacrifice of Elijah the People that saw it were amazed, and falling on their Faces cried out, The Lord he is God, 1 Kings 18. 38, 39. When Men are no way in expectation of such a Gift, or when they have an Expectation in general but are suddenly surprised as to the particular Season it is thus declared. But where-ever this word is used, some extraordinary Effects evidencing his Presence and Power do immediately ensue, Acts 10. 44, 46. And so it was at the beginning of his Effusion under the New Testament, Acts 2. 4. & 8. 16.

[Sect. 18] Fourthly; Being come, He is said to Rest on the Persons to whom he is given and sent; Isa. 11. 3. And the Spirit of the Lord shall Rest upon him. This is interpreted abiding and remaining, John 1. 32, 33. Numb. 11. 25, 26. The Spirit of the Lord rested on the Elders. So the Spirit of Elijah rested on Elisha, 2 Kings 2. 15. 1 Pet. 4. 14. The Spirit of God and of Glory resteth on you. Two things are included herein; (1.) Complacency. (2.) Permanency. First, He is well-pleased in his Work wherein he Rests. So where God is said to rest in his Love, he doth i • with Joy and singing, Zeph. 3. 17. so doth the Spirit rejoice where he rests. Secondly, He abides where he Rests. Under this Notion is this acting of the Spirit promised by our Savior. He shall abide with you forever, John 14. 16. He came only on some Men by a sudden surprisal to act in them and by them some peculiar Work and Duty. To this end he only transiently affected their Minds with his Power. But where he is said to rest, as in the works of Sanctification and Consolation, there he abides and continues with Complacency and Delight.

[Sect. 19] Fifthly; He is said to depart from some Persons. So it is said of Saul, 1 Sam. 16. 14. The Spirit of the Lord departed from him. And David prays that God would not take his Holy Spirit from him. Psal. 51. 11. And this is to be understood answerably unto what we have discoursed before about his coming and his being sent. As he is said to come so is he said to depart; and as he is said to be sent so is he said to be taken away. His departure from men therefore is his ceasing to work in them and on them as formerly; and as far as this is penal he is said to be taken away. So he departed and was taken away from Saul when he no more helped him with that Ability for Kingly Government which before he had by his Assistance. And this departure of the Holy Ghost from any is either total or partial only. Some on whom he hath been bestowed for the working of sundry Gifts for the good of others, with manifold convictions by Light and general Assistance unto the performance of Duties, He utterly deserts and gives them up unto themselves and their own hearts lusts. Examples hereof are common in the World. Men who have been made Partakers of many Gifts of the Holy Ghost, and been in an especial manner enlightened, and under the Power of their Convictions carried out unto the Profession of the Gospel and the performance of many Duties of Religion; yet being entangled by Temptations and overcome by the power of their lusts, relinquish all their Beginnings and Engagements and turn wholly unto Sin and Folly. From such Persons the Holy Ghost utterly departs, all their Gifts dry up and wither; their Light goeth out and they have Darkness instead of a Vision. The Case of such is deplorable; for it had been better for them not to have known the way of Righteousness, than after they have known it to turn from the Holy Commandment delivered unto them, 2 Pet. 2. 21. And some of these add despite and contempt of that whole Work of the Spirit of God whereof themselves were made Partakers unto their Apostasy. And the condition of such profligate Sinners is for the most part irrecoverable, Heb. 6. 4, 5, 6. Chap. 10. v. 26, 27, 28, 29, 30. From some He withdraweth and departeth partially only, and that mostly but for a season. And this Departure respects the Grace Light and Consolation which he administers unto Believers, as to the degrees of them and the Sense of them in their own Souls. On whom He is bestowed to work these things in a saving way, from them he never utterly or totally departs. This our Blessed Savior plainly promiseth and asserteth; John 4. 14. Whosoever drinketh of the Water that I shall give him shall never thirst; but the Water that I shall give him shall be in him a Well of Water springing up into Everlasting Life. That this Well of Living Water is his Sanctifying Spirit himself declares, John 7. 37, 38. He who hath received him, shall never have a thirst of total Want and Indigence anymore. Besides He is given unto this end by virtue of the Covenant of Grace. And the Promise is express therein, that he shall never depart from them to whom he is given, Isa. 59. 21. Jer. 31. 33. Chap. 32. 39, 40. Ezek. 11. 19, 20, But now as to the degrees and sensible Effects of these Operations, He may depart and wi • hdraw from Believers for a Season. Hence they may be left unto many Spiritual Decays and much weakeness, the things of Grace that remain in them being as it were ready to die, Revel. 3. 2. and they may apprehend themselves deserted and forsaken of God. So did Zion, Isa. 40. 27. Chap. 49. 15. For therein doth God hide himself, Isa. 44. 15. or forsake his People for a moment, Chap. 54. 7. He hides himself and his wrath, Chap. 57. 17. These are the things which David so often and so bitterly complaineth of, and which with so much earnestness he contendeth and wrestleth with God to be delivered from. These are those spiritual Desertions which some of late have laden with reproach contempt and scorn. All the apprehensions and complaints of the People of God about them, they would represent as nothing but the idle Imaginations of distempered Brains, or the Effects of some disorder in their Blood and Animal Spirits. I could indeed easily allow that Men should despise and laugh at what is declared as the Experience of Professors at present. Their prejudice against their Persons will not allow them to entertain any thoughts of them but what are suited unto Folly and Hypocrisy. But at this I acknowledge I stand amazed; that whereas these things are so plainly, so fully and frequently declared in the Scriptures, both as to the actings of God and his Holy Spirit in them, and as to the sense of those concerned about them; whereas the whole of God's dealings, and Believers application of themselves to him in this Matter, are so graphically exemplified in sundry of the Holy Saints of old, as Joh, David, Heman, and others; and great and plentiful Provision is made in the Scripture for the Direction, Recovery, Healing and Consolation of Souls in such a condition; yet men professing themselves to be Christians, and to believe the Word of God at least not to be a Fable, should dare to cast such opprobrious Reproaches on the Ways and and Works of God. The end of these Attempts can be no other but to decry all real intercourse between God and the Souls of Men, leaving only an outside form or shape of Religion, not one jot better than Atheism.

Neither is it only what concerns Spiritual Desertions, whose Nature, Causes, and Remedies, are professedly and at large handled by all the Casuistical Divines even of the Roman Church, but the whole Work of the Spirit of God upon the Hearts of Men, with all the Effects produduced in them with respect unto Sin and Grace, that some men by their odious and scurrilous Expressions endeavor to expose to contempt and scorn; S. P. p. 339, 340, 341, 342. Whatever trouble befalls the minds of men upon the account of a sense of the guilt of Sin, whatever Darkness and Disconsolation they may undergo through the displeasure of God and his withdrawing of the wonted influences of his Grace Love and Favor towards them, whatever Peace Comfort or Joy they may be made Partakers of by a sense of the Love of God shed abroad in their Hearts by the Holy Ghost, it is all ascribed in most opprobrious Language unto Melancholy reeks and vapors, whereof a certain and mechanical account may be given by them who understand the Anatomy of the Brain. To such an height of Profane Atheism is the daring Pride and Ignorance of some in our days arrived.

[Sect. 20] There remaineth yet one general Adjunct of the Dispensation and Work of the Holy Ghost, which gives a further Description of the manner of it; which I have left unto a single Consideration. This is that which is mentioend Heb. 2. 4. God witnessing unto them with Signs and Wonders, with divers Miracles, 〈 in non-Latin alphabet 〉 , and Gifts say we of the Holy Ghost. But 〈 in non-Latin alphabet 〉 , are Distributions or Partitions. And hence advantage is taken by some to argue against his very Being. So Crellius contends that the Holy Ghost here is taken passively, or that the Expression 〈 in non-Latin alphabet 〉 is Genitivus Materiae. Wherefore he supposes that it followeth that the Holy Ghost himself may be divided into Parts, so that one may have one Part and Parcel of him, and another may have another Part. How inconsistent this is with the Truth of his Being and Personality is apparent. But yet neither can he give any tolerable account of the Division and Partition of that Power of God which he calls the Holy Ghost, unless he will make the Holy Spirit to be a Quality in us and not in the Divine Nature, as Justin Martyr affirms Plato to have done, and so to be divided. And the Interpretation he useth of the words is wrested perverse and foolish. For the Contexture of them requires that the Holy Ghost be here taken actively as the Author of the Distribution mentioned. He gives out of his Gifts and Powers unto Men in many Parts, not all to One, not all at once; not all in one way, but some to one some to another, some at one time some at another, and that in great variety. The Apostle therefore in this place declares, That the Holy Spirit gave out various Gifts unto the first Preachers of the Gospel for the confirmation of their Doctrine, according to the Promise of our Savior, John 15. 26, 27. Of these he mentions in particular, First, 〈 in non-Latin alphabet 〉 , Signs. That is, Miraculous Works wrought to signify the Presence of God by his Power with them that wrought them; so giving out his Approbation of the Doctrine which they taught. Secondly, 〈 in non-Latin alphabet 〉 , Prodigies or Wonders, Works beyond the Power of Nature or energy of Natural Causes wrought to fill Men with Wonder and Admiration; manifesting 〈 in non-Latin alphabet 〉 , and surprizing Men with a sense of the Presence of God. Thirdly, 〈 in non-Latin alphabet 〉 mighty Works of several sorts, such as opening of the Eyes of the Blind, raising the Dead and the like. These being mentioned, there is added in general 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 Gifts of the Holy Ghost. For these and other like things did the Holy Ghost work and effect to the end mentioned. And these Distributions are from him as the Signs and Wonders were, that is, Effects of his Power; only there is added an intimation how they are all wrought by him, which is by giving them a power for their Operation variously dividing them amongst those on whom they were bestowed; and that as it is added, 〈 in non-Latin alphabet 〉 according unto his own Will. And this place is so directly and fully expounded, 1 Cor. 12. 7, 8, 9, 10, 11. that there is no room of exception left unto the most obstinate. And that place having been opened before in the entrance of this Discourse, I shall not here call it over again. These 〈 in non-Latin alphabet 〉 therefore are his Gifts which as Parts and Parcels of his Work he giveth out in great variety. To the same purpose are his Operations described, Isa. 11. 2, 3. The Spirit of the Lord shall rest upon Him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and of Might, the Spirit of Knowledge and of the Fear of the Lord. He is first called the Spirit of the Lord to express his Being and Nature; and then he is termed the Spirit of Wisdom and of Counsel, &c. That is He who is the Author of Wisdom and Counsel, and the rest of the Graces mentioned, who divides and distributes them according to his own Will. That variety of Gifts and Graces wherewith Believers are endowed and adorned are these 〈 in non-Latin alphabet 〉 or Distributions of the Holy Spirit. Hence the principal respect that we have unto him immediately in our Worship of him under the New Testament is, as he is the Author of these various Gifts and Graces. So John saluting the Churches of Asia, prayeth for Grace for them from God the Father, and the seven Spirits that are before his Throne, Rev. 1. 4. That is, the Holy Spirit of God considered in his care of the Church, and his yielding supplies unto it as the Author of that Perfection of Gifts