Chapter 5

In few words we may consider, the actions of that Agent, who in order is the third in that blessed one, whose all is the whole, the Holy Spirit, who is evidently concurring in his own distinct operation, to all the several chief or grand parts of this work, we may refer them to three heads.

First, the Incarnation of the Son, with his full assistance in, section 1, the course of his conversation whilst he dwelt among us; for his mother was found to have conceived in her womb of the Holy Spirit (Matthew 1:18). If you ask with Mary, how that could be, the angel resolves both her and us, as far as it is lawful for us to be acquainted with these mysterious things (Luke 1:35): the Holy Spirit shall come upon you, and the power of the Highest shall overshadow you, therefore also that holy thing which shall be born of you, shall be called the Son of God: it was an overshadowing power in the Spirit, so called by an allusion taken from birds that cover their eggs, so that by their warmth young may be hatched, for by the sole power of the Spirit was this conception, who did incubate the fetus, as in the beginning of the world. Now in process as this child was conceived by the power, so he was filled with the Spirit, and grew stronger in it (Luke 1:80), until having received a fullness thereof, and not by any limited measure in the gifts and graces of it, he was thoroughly furnished and fitted for his great undertaking.

Secondly in his oblation or passion, for they are both the same, section 2, with several respects, one to what he suffered, the other to what he did with, by, and under those sufferings, how by the eternal Spirit he offered himself without spot unto God (Hebrews 9:14), whether it be meant of the offering himself a bloody sacrifice on the Cross, or his presentation of himself continually before his Father, it is by the eternal Spirit. The willing offering himself through that Spirit, was the eternal fire under this sacrifice, which made it acceptable unto God. That which some contend, that by the eternal Spirit is here meant our Savior's own deity, I see no great ground for; some Greek and Latin copies read, not as we commonly, 'holy Spirit' but 'eternal Spirit', and so the doubt is quite removed: and I see no reason, why he may not as well be said to offer himself, through the Holy Spirit, as to be declared to be the Son of God, according to the Spirit of holiness by the resurrection from the dead (Romans 1:3), as also to be quickened by the Spirit (1 Peter 3:18); the working of the Spirit was required as well in his oblation as resurrection, in his dying, as quickening.

Thirdly, In his resurrection of which the Apostle (Romans 8:11): but if the Spirit of him that raised up Jesus from the dead dwells in you, he that raised Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you, section 6, and thus have we discovered the blessed agents, and undertakers in this work, their several actions and orderly concurrence unto the whole, which though they may be thus distinguished, yet they are not so divided, but that every one must be ascribed to the whole nature, whereof each person is in full possession as a partner. And as they begin it, so they will jointly carry along the application of it unto its ultimate issue, and accomplishment, for we must give thanks to the Father who has made us fit (that is by his Spirit) to be partakers of the inheritance of the saints in light, who has delivered us from the power of darkness, and has translated us into the Kingdom of his dear Son, in whom we have redemption through his blood even the forgiveness of sins (Colossians 1:11-13).

We can briefly consider the actions of the third agent in the blessed Trinity — the Holy Spirit — who plainly contributes His own distinct operation to each of the major parts of this work. These can be organized under three headings.

First, the incarnation of the Son, along with the Spirit's full assistance throughout the course of Christ's life while He dwelt among us. His mother was found to have conceived by the Holy Spirit (Matthew 1:18). If you ask, with Mary, how this was possible, the angel answers both her and us — as far as we are permitted to understand such mysterious things (Luke 1:35): "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God." It was an overshadowing power of the Spirit — the word "overshadow" drawn from the image of a bird covering its eggs with its warmth so that the young may hatch. By the Spirit's power alone was this conception: He hovered over the child as He had hovered at the beginning of creation. As the child was conceived by the Spirit's power, so He was filled with the Spirit and grew stronger in it (Luke 1:80), until He received a fullness of it — not in any limited measure of gifts and graces — and was completely equipped and prepared for His great undertaking.

Second, the Spirit's role in Christ's oblation and passion — which are two aspects of the same event, one referring to what He suffered and the other to what He did through and under those sufferings. Hebrews 9:14 says He offered Himself without blemish to God through the eternal Spirit — whether this refers to His bloody sacrifice on the cross or His continual presentation of Himself before the Father, it is accomplished through the eternal Spirit. His willing self-offering through that Spirit was the eternal fire beneath this sacrifice, the fire that made it acceptable to God. Some argue that "eternal Spirit" here refers to Christ's own deity. I see little basis for that reading. Some Greek and Latin manuscripts read "eternal Spirit" rather than "Holy Spirit," which removes the ambiguity entirely. In any case, there is no reason why He could not offer Himself through the Holy Spirit just as He is declared to be the Son of God according to the Spirit of holiness by the resurrection from the dead (Romans 1:4), and just as He was made alive by the Spirit (1 Peter 3:18). The Spirit's working was just as necessary to His oblation as to His resurrection — to His dying as to His being made alive.

Third, the Spirit's role in His resurrection. The apostle writes: "But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you" (Romans 8:11). In this way we have identified the blessed agents and undertakers of this work — their distinct actions and their orderly cooperation in the whole. Though these actions can be distinguished, they are not so divided that any one of them does not also belong to the whole divine nature in which each person fully shares. As they begin the work together, so they will jointly carry forward its application to its final completion. We must give thanks to the Father who has qualified us — that is, by His Spirit — to share in the inheritance of the saints in light. He has delivered us from the domain of darkness and transferred us into the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins (Colossians 1:12-14).