John Owen · 14 of 123

Chapter I. Peculiar operations of the Holy Spirit under the Old Testament preparatory for the New. · Part 1

Having passed through these general things, which are of a necessary previous consideration unto the especial works of the Holy Ghost, I now proceed unto that which is the principal subject of our present design; and this is, the dispensation and work of the Holy Spirit of God with respect unto the new creation, and the recovery of mankind or the church of God thereby. A matter this is of the highest importance unto them that sincerely believe, but most violently, and of late virulently, opposed by all the enemies of the grace of God and our Lord Jesus Christ. The weight and concernment of the doctrine hereof have in part been spoken unto before. I shall at present add no farther considerations to the same purpose, but leave all that fear the name of God to make a judgment of it by what is revealed concerning it in the Scriptures, and the uses whereunto it is in them directed. Many, we know, will not receive these things; but whilst we keep ourselves, in the handling of them, unto that word whereby one day both we and they must either stand or fall, we need not be moved at their ignorance or pride, nor at the fruits and effects of them, in reproaches, contempt, and scorn: for ἔχει Θεὸς ἔνδικον ὄμμα.

Now, the works of the Spirit, in reference unto the new creation, are of two sorts:— First, Such as were preparatory unto it, under the Old Testament; for I reckon that the state of the old creation, as unto our living unto God, ended with the entrance of sin and giving the first promise. Whatever ensued thereon, in a way of grace, was preparatory for and unto the new. Secondly, Such as were actually wrought about it under the new. Those acts and workings of his which are common to both states of the church, — as is his effectual dispensation of sanctifying grace towards the elect of God, — I shall handle in common under the second head. Under the first, I shall only reckon up those that were peculiar unto that state. To make way hereunto I shall premise two general positions:—

1. There is nothing excellent amongst men, whether it be absolutely extraordinary, and every way above the production of natural principles, or whether it consist in an eminent and peculiar improvement of those principles and abilities, but it is ascribed unto the Holy Spirit of God, as the immediate operator and efficient cause of it. This we shall afterward confirm by instances. Of old he was all; now, some would have him nothing.

2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament, it had generally and for the most part, if not absolutely and always, a respect unto our Lord Jesus Christ and the gospel; and so was preparatory unto the completing of the great work of the new creation in and by him.

And these works of the Holy Spirit may be referred unto the two sorts mentioned, namely, — 1. Such as were extraordinary, and exceeding the whole compass of the abilities of nature, however improved and advanced; and, 2. Those which consist in the improving and exaltation of those abilities, to answer the occasions of life and use of the church.

Those of the first sort may be reduced unto three heads:— 1. Prophecy. 2. Inditing of the Scripture. 3. Miracles. Those of the other sort we shall find:— 1. In things political, as skill for government and rule amongst men. 2. In things moral, as fortitude and courage. 3. In things natural, as increase of bodily strength. 4. In gifts intellectual, — (1.) For things sacred, as to preach the word of God; (2.) In things artificial, as in Bezaleel and Aholiab. The work of grace on the hearts of men being more fully revealed under the New Testament than before, and of the same kind and nature in every state of the church since the fall, I shall treat of it once for all in its most proper place.

I. 1. The first eminent gift and work of the Holy Ghost under the Old Testament, and which had the most direct and immediate respect unto Jesus Christ, was that of prophecy: for the chief and principal end hereof in the church was to foresignify him, his sufferings, and the glory that should ensue, or to appoint such things to be observed in divine worship as might be types and representations of him; for the chiefest privilege of the church of old was but to hear tidings of the things which we enjoy, Isa. xxxiii. 17. As Moses on the top of Pisgah saw the land of Canaan, and in spirit, the beauties of holiness to be erected therein, which was his highest attainment; so the best of those saints was to contemplate the King of saints in the land that was yet very far from them, or Christ in the flesh. And this prospect, which by faith they obtained, was their chiefest joy and glory, John viii. 56; yet they all ended their days as Moses did, with respect unto the type of the gospel state, Deut. iii. 24, 25. So did they, Luke x. 23, 24; “God having provided some better thing for us, that they without us should not be made perfect,” Heb. xi. 40. That this was the principal end of the gift of prophecy Peter declares, 1 Epist. i. 9–12: “Receiving the end of your faith, the salvation of your souls. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you.” Some of the ancients apprehended that some things were spoken obscurely by the prophets, and not to be understood without great search, especially such as concerned the rejection of the Jews, lest they should have been provoked to abolish the Scripture itself; but the sum and substance of the prophetical work under the Old Testament, with the light, design, and ministry of the prophets themselves, are declared in those words. The work was, to give testimony unto the truth of God in the first promise, concerning the coming of the blessed Seed. This was God’s method:— First, he gave himself immediately that promise which was the foundation of the church, Gen. iii. 15; then by revelation unto the prophets he confirmed that promise; after all which the Lord Christ was sent to make them all good unto the church, Rom. xv. 8. Herewithal they received fresh revelations concerning his person and his sufferings, with the glory that was to ensue thereon, and the grace which was to come thereby unto the church. Whilst they were thus employed and acted by the Holy Ghost, or the Spirit of Christ, they diligently endeavoured to come to an acquaintance with the things themselves, in their nature and efficacy, which were revealed unto them; yet so as considering that not themselves, but some succeeding generations, should enjoy them in their actual exhibition. And whilst they were intent on these things, they searched also, as far as intimation was given thereof by the Spirit, after the time wherein all these things should be accomplished; both when it should be, and what manner of time it should be, or what would be the state and condition of the people of God in those days. This was the principal end of the gift of prophecy, and this the principal work and employment of the prophets: The first promise was given by God in the person of the Son, as I have proved elsewhere, Gen. iii. 15; but the whole explication, confirmation, and declaration of it, was carried on by the gift of prophecy.

The communication of this gift began betimes in the world, and continued, without any known interruption, in the possession of someone or more in the church at all times, during its preparatory or subservient estate. After the finishing of the canon of the Old Testament, it ceased in the Judaical church until it had a revival in John the Baptist; who was therefore greater than any prophet that went before, because he made the nearest approach unto and the clearest discovery of the Lord Jesus Christ, the end of all prophecies. Thus God “spake by the mouth of his holy prophets,” τῶν ἀπ’ αἰῶνος, “which have been since the world began,” Luke i. 70. Adam himself had many things revealed unto him, without which he could not have worshipped God aright in that state and condition whereinto he was come; for although his natural light was sufficient to direct him unto all religious services required by the law of creation, yet was it not so unto all duties of that state whereinto he was brought by the giving of the promise after the entrance of sin. So was he guided unto the observance of such ordinances of worship as were needful for him and accepted with God, — as were sacrifices. The prophecy of Enoch is not only remembered, but called over and recorded, Jude 14, 15. And it is a matter neither curious nor difficult to demonstrate, that all the patriarchs of old, before the flood, were guided by a prophetical spirit in the imposition of names on those children who were to succeed them in the sacred line. Concerning Abraham, God expressly saith himself that he was a prophet, Gen. xx. 7, — that is, one who used to receive divine revelations.

Now, this gift of prophecy was always the immediate effect of the operation of the Holy Spirit. So it is both affirmed in general and in all the particular instances of it. In the first way, we have the illustrious testimony of the apostle Peter: 2 Epist. i. 20, 21, “Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.” This is a principle among believers, this they grant and allow in the first place, as that which they resolve their faith into, — namely, that the “sure word of prophecy,” which they in all things take heed unto, verse 19, was not a fruit of any men’s private conceptions, nor was subject to the wills of men, so as to attain it or exercise it by their own ability; but it was given by “inspiration of God,” 2 Tim. iii. 16: for the Holy Ghost, by acting, moving, guiding the minds of holy men, enabled them thereunto. This was the sole fountain and cause of all true divine prophecy that ever was given or granted to the use of the church. And, in particular, the coming of the Spirit of God upon the prophets, enabling them unto their work, is frequently mentioned. Micah declares in his own instance how it was with them all: Chap. iii. 8, “But truly I am full of power by the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.” It was from the Spirit of God alone that he had all his ability for the discharge of that prophetical office whereunto he was called. And when God would endow seventy elders with a gift of prophecy, he tells Moses that he would “take of the Spirit that was upon him,” and give unto them for that purpose; that is, he would communicate of the same Spirit unto them as was in him. And where it is said at any time that God spake by the prophets, or that the word of God came to them, or God spake to them, it is always intended that this was the immediate work of the Holy Ghost. So says David of himself, “The Spirit of the Lord spake by me,” or in me, “and his word was in my tongue,” 2 Sam. xxiii. 2. Hence our apostle, repeating his words, ascribes them directly to the Holy Ghost: Heb. iii. 7, “Wherefore, as the Holy Ghost saith, To-day if ye will hear his voice;” and chap. iv. 7, “Saying in David.” So the words which are ascribed unto the “Lord of hosts,” Isa. vi. 9, 10, are asserted to be the words of the Holy Ghost, Acts xxviii. 25–27. He spake to them, or in them, by his holy inspirations; and he spake by them in his effectual infallible guidance of them, to utter, declare, and write what they received from him, without mistake or variation.

And this prophecy, as to its exercise, is considered two ways:— First, precisely for the prediction or foretelling things to come; as the Greek word, and the Latin traduced from thence, do signify. So prophecy is a divine prediction of future things, proceeding from divine revelation. But the Hebrew נָכָא‎, — whence are נָבִיא‎, “a prophet,” and נְבוּאָה‎, “prophecy,” — is not confined unto any such signification, although predictions from supernatural revelation are constantly expressed by it. But in general, secondly, the word signifies no more but to speak out, interpret, and declare the mind or words of another. So God tells Moses that he would “make him a god unto Pharaoh,” — one that should deal with him in the name, stead, and power of God; and “Aaron his brother should be his prophet,” Exod. vii. 1, — that is, one that should interpret his meaning and declare his words unto Pharaoh, Moses having complained of the defect of his own utterance. So prophets are the “interpreters,” the declarers of the word, will, mind, or oracles of God unto others. Such a one is described, Job xxxiii. 23. Hence, those who expounded the Scripture unto the church under the New Testament were called “prophets,” and their work “prophecy,” Rom. xii. 6, 1 Cor. xiv. 31, 32; and under the Old Testament those that celebrated the praises of God with singing in the temple, according to the institution of David, are said therein to “prophesy,” 1 Chron. xxv. 2. And this name, נָכִיא‎, a “prophet,” was of ancient use; for so God termed Abraham, Gen. xx. 7. Afterward, in common use, a prophet was called רֹאֶה‎ and חֹזֶה‎, “a seer,” because of their divine visions (and this was occasioned from those words of God concerning Moses, Num. xii. 6–8; and this being the ordinary way of his revealing himself, — namely, by dreams and visions, — prophets in those days, even from the death of Moses, were commonly called seers, which continued in use until the days of Samuel, 1 Sam. ix. 9); and אִישׁ־אֱלֹהִים‎, “a man of God,” 1 Sam. ii. 27; which name Paul gives to the preachers of the gospel, 1 Tim. vi. 11, 2 Tim. iii. 17. And it is not altogether unworthy of observation what Kimchi notes, that the verb נָבָא‎ is most frequently used in the passive conjugation niphal, because it denotes a receiving of that from God by way of revelation which is spoken unto others in a way of prophecy. And as it lies before us as an extraordinary gift of the Holy Ghost, it is neither to be confined to the strict notion of prediction and foretelling, nor to be extended to every true declaration of the mind of God, but only to that which is obtained by immediate revelation.

This peculiar gift, therefore, of the Holy Spirit we may a little distinctly inquire into; and two things concerning it may be considered:— First, Its general nature; Secondly, The particular ways whereby especial revelation was granted unto any. First, For its nature in general, it consisted in inspiration. So the apostle speaks of the prophecies recorded in the Scripture, 2 Tim. iii. 16: θεοπνευστία, divine inspiration, was the original and cause of it. And the acting of the Holy Ghost in communicating his mind unto the prophets was called “inspiration” on a double account:— First, In answer unto his name and nature. The name whereby he is revealed unto us signifieth “breath;” and he is called the “breath of God,” whereby his essential relation to the Father and Son, with his eternal natural emanation from them, is expressed. And, therefore, when our Saviour gave him unto his disciples, as a proper instructive emblem of what he gave, he breathed upon them, John xx. 22. So also in the great work of the infusion of the reasonable soul into the body of man, it is said, God “breathed into his nostrils the breath of life,” Gen. ii. 7. From hence, I say, it is, — namely, from the nature and name of the Holy Spirit, — that his immediate actings on the minds of men, in the supernatural communication of divine revelations unto them, is called “inspiration” or inbreathing. And the unclean spirit, counterfeiting his actings, did inspire his worshippers with a preternatural afflatus, by ways suited unto his own filthy vileness. Secondly, This holy work of the Spirit of God, as it is expressed suitably to his name and nature, so the meekness, gentleness, facility wherewith he works is intended hereby. He did, as it were, gently and softly breathe into them the knowledge and comprehension of holy things. It is an especial and immediate work, wherein he acts suitably unto his nature as a spirit, the spirit or breath of God, and suitably unto his peculiar, personal properties of meekness, gentleness, and peace. So his acting is inspiration, whereby he came within the faculties of the souls of men, acting them with a power that was not their own. It is true, when he had thus inspired any with the mind of God, they had no rest, nor could have, unless they declared it in its proper way and season: Jer. xx. 9, “Then I said, I will not make mention of him, nor speak any more in his name: but his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.” But this disturbance was from a moral sense of their duty, and not from any violent agitations of his upon their natures. And whereas sometimes trouble and consternation of spirit did befall some of the prophets in and under the revelations they received from him, it was on a double account:— First, Of the dreadful representations of things that were made unto them in visions. Things of great dread and terror were represented unto their fancies and imaginations. Secondly, Of the greatness and dread of the things themselves revealed, which sometimes were terrible and destructive, Dan. vii. 15, 28, viii. 27; Hab. iii. 16; Isa. xxi. 2–4. But his inspirations were gentle and placid.

Secondly, The immediate effects of this inspiration were, that those inspired were moved or acted by the Holy Ghost: “Holy men of God spake,” ὑπὸ Πνεύματος Ἁγίου φερόμενοι, 2 Pet. i. 21, — “moved” or acted “by the Holy Ghost.” And two things are intended hereby:— First, The preparation and elevation of their intellectual faculties, their minds and understandings, wherein his revelations were to be received. He prepared them for to receive the impressions he made upon them, and confirmed their memories to retain them. He did not, indeed, so enlighten and raise their minds as to give them a distinct understanding and full comprehension of all the things themselves that were declared unto them; there was more in their inspirations than they could search into the bottom of. Hence, although the prophets under the Old Testament were made use of to communicate the clearest revelations and predictions concerning Jesus Christ, yet in the knowledge and understanding of the meaning of them they were all inferior to John Baptist, as he was in this matter to the meanest believer, or “least in the kingdom of heaven.” Therefore, for their own illumination and edification did they diligently inquire, by the ordinary means of prayer and meditation, into the meaning of the Spirit of God in those prophecies which themselves received by extraordinary revelation, 1 Pet. i. 10, 11. Nor did Daniel, who had those express representations and glorious visions concerning the monarchies of the world, and the providential alterations which should be wrought in them, understand what and how things would be in their accomplishment. That account he doth give of himself in the close of his visions, chap. xii. 8, 9. But he so raised and prepared their minds as that they might be capable to receive and retain those impressions of things which he communicated unto them. So a man tunes the strings of an instrument, that it may in a due manner receive the impressions of his finger, and give out the sound he intends. He did not speak in them or by them, and leave it unto the use of their natural faculties, their minds, or memories, to understand and remember the things spoken by him, and so declare them to others; but he himself acted their faculties, making use of them to express his words, not their own conceptions. And herein, besides other things, consists the difference between the inspiration of the Holy Spirit and those so called of the devil. The utmost that Satan can do, is to make strong impressions on the imaginations of men, or influence their faculties, by possessing, wresting, distorting the organs of the body and spirits of the blood. The Holy Spirit is in the faculties, and useth them as his organs. And this he did, secondly, with that light and evidence of himself, of his power, truth, and holiness, as left them liable to no suspicion whether their minds were under his conduct and influence or no. Men are subject to fall so far under the power of their own imaginations, through the prevalency of a corrupt distempered fancy, as to suppose them supernatural revelations; and Satan may, and did of old, and perhaps doth so still, impose on the minds of some, and communicate unto them such a conception of his insinuations, as that they shall for awhile think them to be from God himself. But in the inspirations of the Holy Spirit, and his actings of the minds of the holy men of old, he gave them infallible assurance that it was himself alone by whom they were acted, Jer. xxiii. 28. If any shall ask by what τεκμήρια, or infallible tokens, they might know assuredly the inspirations of the Holy Spirit, and be satisfied, with such a persuasion as was not liable to mistake, that they were not imposed upon, I must say plainly that I cannot tell, for these are things whereof we have no experience; nor is any thing of this nature, whatever some falsely and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the Holy Ghost, pretended unto. What some frenetical persons, in their distempers or under their delusions, have boasted of, no sober or wise man esteems worthy of any sedate consideration. But this I say, it was the design of the Holy Ghost to give those whom he did thus extraordinarily inspire an assurance, sufficient to bear them out in the discharge of their duty, that they were acted by himself alone; for in the pursuit of their work, which they were by him called unto, they were to encounter various dangers, and some of them to lay down their lives for a testimony unto the truth of the message delivered by them. This they could not be engaged into without as full an evidence of his acting them as the nature of man in such cases is capable of. The case of Abraham fully confirms it. And it is impossible but that in those extraordinary workings there was, such an impression of himself, his holiness, and authority, left on their minds, as did secure them from all fear of delusion. Even upon the word, as delivered by them unto others, he put those characters of divine truth, holiness, and power, as rendered it ἀξιόπιστον, “worthy to be believed,” and not to be rejected without the highest sin by them unto whom it came. Much more was there such an evidence in it unto them who enjoyed its original inspiration. Secondly, He acted and guided them as to the very organs of their bodies whereby they expressed the revelation which they had received by inspiration from him. They spake as they were acted by the Holy Ghost. He guided their tongues in the declaration of his revelations, as the mind of a man guideth his hand in writing to express its conceptions. Hence David, having received revelations from him, or being inspired by him, affirms, in his expression of them, that “his tongue was the pen of a ready writer,” Ps. xlv. 1; that is, it was so guided by the Spirit of God to express the conceptions received from him. And on this account God is said to speak by their mouths: “As he spake by the mouth of his holy prophets,” Luke i. 70; — all of whom had but one mouth on the account of their absolute consent and agreement in the same predictions; for this is the meaning of “one voice” or “one mouth” in a multitude. “The Holy Ghost spake by the mouth of David,” Acts i. 16. For whatever they received by revelation, they were but the pipes through which the waters of it were conveyed, without the least mixture with any alloy from their frailties or infirmities. So, when David had received the pattern of the temple, and the manner of the whole worship of God therein by the Spirit, 1 Chron. xxviii. 12, he says, “All this the Lord made me understand in writing by his hand upon me, even all the works of this pattern,” verse 19. The Spirit of God not only revealed it unto him, but so guided him in the writing of it down as that he might understand the mind of God out of what himself had written; or, he gave it him so plainly and evidently as if every particular had been expressed in writing by the finger of God.

(1.) It remaineth that, as unto this first extraordinary work and gift of the Holy Ghost, we consider those especial ways and means which he made use of in the communication of his mind unto the prophets, with some other accidental adjuncts of prophecy. Some, following Maimonides in his “More Nebuchim,” have, from the several ways of the communication of divine revelations, distinguished the degrees of prophecy or of the gifts of it, preferring one above another. This I have elsewhere disproved, “Exposition of the Epistle to the Hebrews,” chap. 1. Neither, indeed, is there, either hence or from any other ground, the least occasion to feign those eleven degrees of prophecy which he thought he had found out; much less may the spirit or gift of prophecy be attained by the ways he prescribes, and with Tatianus seems to give countenance unto. The distinct outward manners and ways of revelation mentioned in the Scriptures may be reduced unto three heads:— 1. Voices; 2. Dreams; 3. Visions. And the accidental adjuncts of it are two:— 1. Symbolical actions; 2. Local mutations. The schoolmen, after Aquinas, 22. q. 174, a. 1, do commonly reduce the means of revelation unto three heads. For whereas there are three ways whereby we come to know any thing, — 1. By our external senses; 2. By impressions on the fantasy or imagination; 3. By pure acts of the understanding: so God by three ways revealed his will unto the prophets, — 1. By objects of their senses, as by audible voices; 2. By impressions on the imagination in dreams and visions; 3. By illustration or enlightening of their minds. But as this last way expresseth divine inspiration, I cannot acknowledge it as a distinct way of revelation by itself, for it was that which was absolutely necessary to give an infallible assurance of mind in the other ways also; and setting that aside, there is none of them but is obnoxious to delusion.

First, God sometimes made use of an articulate voice, speaking out those things which he did intend to declare in words significant of them. So he revealed himself or his mind unto Moses, when he “spake unto him face to face, as a man speaketh unto his friend,” Exod. xxxiii. 11; Num. xii. 8. And as far as I can observe, the whole revelation made unto Moses was by outward, audible, articulate voices, whose sense was impressed on his mind by the Holy Spirit; for an external voice without an inward elevation and disposition of mind is not sufficient to give security and assurance of truth unto him that doth receive it. So God spake to Elijah, 1 Kings xix. 12–18, as also to Samuel and Jeremiah, and it may be to all the rest of the prophets at their first calling and entrance into their ministry; for words formed miraculously by God, and conveyed sensibly unto the outward ears of men, carry a great majesty and authority with them. This was not the usual way of God’s revealing his mind, nor is it signified by that phrase of speech, “The word of the Lord came unto me;” whereby no more is intended but an immediate revelation, by what way or means soever it was granted. Mostly this was by that secret effectual impression on their minds which we have before described. And these voices were either immediately created by God himself, as when he spake unto Moses, — wherein the eminency of the revelation made unto him principally consisted, — or the ministry of angels was used in the formation and pronunciation of them. But, as we observed before, the divine certainty of their minds to whom they were spoken, with their abilities infallibly to declare them unto others, was from an immediate internal work of the Spirit of God upon them. Without this the prophets might have been imposed on by external audible voices, nor would they by themselves give their minds an infallible assurance.