Part 3, Chapter 2: The Actings of the Holy Spirit — He Works Effectually, Distributes, Gives
Having declared from where and how the Holy Spirit is given to us as a Spirit of consolation, I come now to declare what are his actings in us and toward us, being so bestowed and received. There are two general heads to be considered. First, the manner and kind of his actings in us, which are variously expressed. Second, the particular products of his actings in our souls, wherein we have communion with him.
First, he is said to work effectually, 1 Corinthians 12:11: all these works that one and the same Spirit. It is spoken there in respect of his distribution of gifts, but the way is the same for the communication of graces and privileges. He does it by working — which, as it confirms his personality (especially considered with the words following: dividing to every man according to his will, for to work according to will is the inseparable property of a person), so it makes evident his deity. What he is here said to do as the Spirit bestowed on us — there in verse 6 the same is said of God himself: there are diversities of operations, but it is one God who works all in all. What we have from him, we have by the way of his energetic working. It is not merely by proposing this or that argument to us, persuading us by moral motives or inducements alone, leaving us to make use of them as we can. He works effectually himself what he communicates of grace or consolation to us.
Second, in the same verse as to the manner of his operation, he divides or distributes to every one as he will. This of distribution adds to that of operation: choice, judgment, and freedom. He who distributes variously does it with choice, judgment, and freedom of will. Such are the proceedings of the Spirit in his dispensations. To one he gives one thing eminently, to another another; to one in one degree, to another in another. Thus the saints in his sovereignty are kept in constant dependence on him. He distributes as he will — who should not be content with his portion? What claim can any lay to that which he distributes as he will?
Third, he is said to give when and what he bestows. Acts 2:4: they spoke with other tongues as the Spirit gave them utterance — he gave them, that is freely. Whatever he bestows upon us is of his gift. Hence it is to be observed that in the economy of our salvation, the acting of no one person prejudices the freedom and liberty of any other. The love of the Father in sending the Son is free, and his sending in no way prejudices the liberty and love of the Son, who lays down his life freely also. The satisfaction and purchase made by the Son in no way prejudices the freedom of the Father's grace in pardoning and accepting us thereupon. The Father's and Son's sending of the Spirit does not derogate from his freedom in his workings — he gives freely what he gives. The reason for this is that the will of the Father, Son, and Holy Spirit is essentially the same, so that in the acting of one there is the counsel of all, and each is freely therein.
Thus in general is the manner and kind of his working in us and toward us, being bestowed upon us, described. Power, choice, and freedom are evidently denoted in the expressions insisted on. It is not any peculiar work of his toward us that is hereby declared, but the manner in which he produces the effects that shall be discussed.
What remains for the explanation of the foundation of our communion with the Holy Spirit is the effects that he — being thus sent and thus working — does produce. I shall take them up not in any artificial method but as I find them scattered up and down in scripture, only descending from those which are more general to those which are more particular.
As formerly, so now observe: I speak of the Spirit principally, if not only, as a Comforter and not as a sanctifier. Therefore the great work of the Spirit toward us in the constant and continual supplies of new light, power, and vigor as to our receiving of grace from him — belonging to that head of sanctification — must be omitted.
Nor shall I insist on those things which the Comforter does in believers toward others, in his testifying of them and convincing of the world, John 15:26, 16:8-9, wherein he is properly their Advocate. Only those things which as a Comforter he works in and toward those on whom he is bestowed.
Having described where the Holy Spirit comes from and how He is given to us as a Spirit of consolation, I now turn to what He does in us and toward us, having been so given and received. There are two main areas to consider. First, the manner and kind of His working in us, expressed in various ways. Second, the particular products of His working in our souls, in which we hold communion with Him.
First, He is said to work effectually: 'One and the same Spirit works all these things' (1 Corinthians 12:11). That is spoken there with respect to His distributing gifts, but the same manner applies to His communication of graces and privileges. He does it by working — which, especially considered with the words that follow ('distributing to each one individually just as He wills,' for to act according to one's own will is the defining property of a person) confirms both His distinct personhood and His deity. What is said here of the Spirit given to us is the same as what verse 6 attributes to God Himself: 'There are varieties of effects, but the same God who works all things in all persons.' What we receive from Him, we receive through His powerful, direct working. It is not merely a matter of His presenting us with this or that argument, persuading us through moral motives and inducements alone, leaving us to make the best use of them. He Himself effectively produces within us whatever grace or consolation He communicates.
Second, in the same verse with regard to the manner of His working: He distributes to each one as He wills. This distribution implies choice, judgment, and freedom — beyond mere operation. One who distributes variously does so with discernment, judgment, and freedom of will. This describes how the Spirit proceeds in His dispensations. To one He gives one thing prominently, to another something else; to one in one degree, to another in a different degree. By this sovereignty the saints are kept in constant dependence on Him. He distributes as He wills — who should not be content with their portion? What claim can anyone make to what He distributes as He wills?
Third, He is said to give whatever He bestows. 'They spoke with other tongues as the Spirit was giving them utterance' — He gave it (Acts 2:4), that is, freely. Whatever He bestows on us is of His gift. It is therefore to be observed that in the arrangement of our salvation, the actions of no one Person in the Trinity undermine the freedom and liberty of another. The love of the Father in sending the Son is free, and His sending does not in any way diminish the liberty and love of the Son, who also lays down His life freely. The satisfaction and purchase made by the Son does not in any way undermine the freedom of the Father's grace in pardoning and accepting us on that basis. The sending of the Spirit by Father and Son does not diminish His freedom in His workings — He gives freely what He gives. The reason is that the will of the Father, Son, and Holy Spirit is essentially one, so that in the action of any one of them the counsel of all is present, and each acts freely in it.
This is the general description of the manner and kind of the Spirit's working in us and toward us, once He is given. Power, discernment, and freedom are clearly conveyed in the expressions examined. This is not describing any specific work He does toward us, but the manner in which He produces the effects that will be discussed.
What remains for establishing the foundation of our communion with the Holy Spirit are the effects He produces — being sent and working in the manner described. I will take them up not in any systematic order but as I find them scattered through Scripture, simply moving from the more general to the more specific.
As I have noted before: I am speaking of the Spirit primarily, if not exclusively, as Comforter and not as sanctifier. Therefore the great work of the Spirit in us — in the constant and ongoing supply of new light, power, and vitality as we receive grace from Him — which belongs under the heading of sanctification, must be set aside here.
Nor will I address what the Comforter does through believers toward others — testifying of Christ and convicting the world (John 15:26; 16:8-9), in which role He is properly their Advocate. I will address only those things He does as Comforter in and toward those on whom He is bestowed.
