Dispensation of the Spirit to be learned from the Scripture only — General adjuncts thereof — The administration of the Spirit and his own application of himself to his work, how expressed — The Spirit, how and in what sense given and received — What is included in the giving of the Spirit — What in receiving of him — Privilege and advantage in receiving the Spirit — How God is said to send the Spirit — What is included in sending — How God ministers the Spirit — How God is said to put his Spirit on us — What is included in that expression — The Spirit, how poured out — What is included and intended herein — The ways of the Spirit’s application of himself unto his work — His proceeding from Father and Son explained — How he cometh unto us — His falling on men — His resting — How and in what sense he is said to depart from any person — Of the distributions of the Holy Ghost, Heb. ii. 4 — Exposition of them vindicated.
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 application 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 any thing 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.
I. 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 minister 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.
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: Luke xi. 13, “Your heavenly Father will give the Holy Spirit to them that ask him;” John iii. 34. 1 John iii. 24, “He hath given the Spirit unto us.” John xiv. 16, “The Father shall give you another Comforter;” “which is the Holy Ghost,” verse 26. And in answer unto this act of God, those on whom he is bestowed are said to receive him: John vii. 39, “This he spake of the Spirit, which they that believe on him should receive.” 1 Cor. ii. 12, “We have received the Spirit which is of God.” 2 Cor. xi. 4, “If ye receive another Spirit, which ye have not received;” where the receiving of the Spirit is made a matter common unto all believers. So Gal. iii. 2; Acts viii. 15, 19; John xiv. 17, xx. 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 afterward 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. vi. 1. I answer, The grace of God may be considered two ways:— 1. Objectively, for the revelation or doctrine of grace; as Tit. ii. 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 ii. 41, James i. 21; which is by faith to give it entertainment in our hearts: which is the meaning of the word in this place, 2 Cor. vi. 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. Taken 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. iv. 7, “Who maketh thee to differ from another? and what hast thou that 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 sunbeams, 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 afterward.