39. Prefatory note.

Prefatory note. The two following discourses appeared posthumously in 1693. According to a statement of the author at the beginning of them, they complete his design in this exposition of the work of the Holy Spirit. The discourse on His office as a Comforter is valuable, from the exposition of several interesting texts. But the author gives us to understand that it is to be taken in connection with what he has written elsewhere on this office of the Spirit, and he refers especially to his works on Communion with God, and on the Perseverance of the Saints. See vols. II. and XI. The discourse on Spiritual Gifts, though comparatively short, is the second part of the main body of the whole work on the Spirit; and from various allusions to it in other works of the author, he seems to have attached considerable importance to it. See vol. XV. p. 249.502 Analysis of the first treatise. In the work of the Spirit as a Comforter, there are to be considered — I. His special office as such; II. His discharge of it; and, III. The effects of it towards believers.

I. In his office, there are implied a special trust, mission, name, and work, (ch. 1).

II. The general properties of this office, as discharged by the Holy Spirit, are then unfolded:

1. Infinite condescension; 2. Unspeakable love; 3. Infinite power; and, 4. Unchangeable continuance with the church, (ch. 2).

III. In regard to his effects on believers, it is first proved that his effectual consolations are the privilege of believers exclusively, (ch. 3). And some of his operations in them as such, and of the benefits which they enjoy in consequence, are specified. His operations in them generally are unfolded under the head of the "inhabitation of the Spirit;" which is first discriminated from erroneous views respecting it, and then proved from Scripture, (ch. 4).

Among the special benefits indicated are — 1. The unction of the Spirit, (ch. 5); 2. The sealing of the Spirit, expounded in a brief comment on Ephesians 1:13; Ephesians 4:30, (ch. 6); and, 3. The Spirit as an earnest, considered in reference to 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:14. An application of the preceding truths concludes the treatise, (ch. 7).

Analysis of the second treatise. The dispensation of the Spirit for the edification of the church is twofold; including, first, the bestowal of saving grace; and, secondly, the communication of spiritual gifts. The former has already been considered in books III-VIII of this work on the dispensation of the Spirit. The latter, spiritual gifts, as distinguished from saving graces, it is proposed to discuss in reference to the following points: 1. Their name; 2. Their nature in general; 3. Their distribution; 4. Their particular nature; and, 5. Their use in the church of God. Some remarks are made on their name, (ch. 1). Their nature generally is considered with reference —

1. To their points of agreement with saving graces, (1.) They are both the purchase of Christ;

(2.) They agree in their immediate efficient cause — the Holy Spirit;

(3.) In the end that is contemplated — the good of the church; and, (4.) In the bounty of Christ, as their source.

2. The points of difference are —

(1.) Saving graces are the fruit, gifts are but the effects of the Spirit;

(2.) Saving graces are the fruit of electing love;

(3.) The result of the covenant; and (4.) Have respect to the priestly office of Christ;

(5.) Gifts and graces differ as to their ultimate issue; the former (gifts) being sometimes lost: the latter (graces) never;

(6.) Saving graces are imparted directly for the benefit of those who receive them, and gifts for the benefit of others; and, (7.) They differ, finally and chiefly, in their subjects, operations, and effects, (ch. 2).

Gifts are distributed into —

1. Gifts implying powers and duties conjoined; and, 2. Gifts qualifying for duties simply.

1. Of the former, a subdivision is made into extraordinary and ordinary gifts:

(1.) Extraordinary gifts constituted extraordinary officers — apostles, evangelists, and prophets, (ch. 3). The gifts themselves, in virtue of which they exercised these extraordinary offices, are first, powers exceeding the natural faculties of their minds; and secondly, the special enlargement and adaptation of their natural faculties for their work. These are considered in an exposition of 1 Corinthians 12:7-11, (ch. 4). The origin, duration, use, and end, of extraordinary gifts are considered, (ch. 5).

(2.) The ordinary gifts are viewed in relation to the Christian ministry, the eminent value of which is seen from the grandeur of its introduction, from its original acquisition, from the immediate cause of its actual communication, from its own nature, from the variety of offices in it, and from the end designed by it, (ch. 6). The reality of the spiritual gifts requisite for the discharge of the ministerial office is proved from these: the promise of Christ, Matthew 28:20; the presence of Christ by the Spirit; the covenant promise of the Spirit, Isaiah 59:21; the name given to the gospel, "The ministration of the Spirit;" the end for which the Spirit is promised, administered, and continued; the plain assertions of Scripture; the indispensable necessity for them; and from the actual enjoyment and experience of them, (ch. 7). These gifts are enumerated: first, with respect to doctrine — wisdom, skill in the division of the word, and utterance; secondly, with respect to the worship of God; and, thirdly, with respect to the rule of the church.

2. The ordinary gifts of the Spirit, qualifying for duties only, are alluded to; but the previous discussions are held to supersede the necessity of any full consideration of them. A brief inquiry ensues into the manner in which we may come to participate in these gifts, ministerially or more privately, (ch. 8). — Ed.