The work, as we may gather from various allusions in it, was written in opposition to the rationalism of the early Socinians, especially as represented by Ciellius ; to the mysticism of the Quakers, a sect which had grown into notoriety within thirty years before the publication of this work ; and to the irreligion of a time when the de- rision of all true piety was the passport to royal favour. Tliat, during the religious fervours of the commonwealth, fanaticism of vai'ious kinds should appear, is no more strange than that when genuine coin is in circulation, attempts should be made to utter what is counterfeit and base. Against such fanaticism it was natural that a reaction should ensue, and certain divines pandered to the blind prejudice of the times succeed- ing the Restoration, by sarcastic invective against all that was evangelical in the creed of the Puritans and vital in personal godliness. Samuel Parker, in his infamous sub- serviency to the malice of the Court against dissent, and even against the common interests of Protestantism, distinguished himself in this assault upon the doctrines of grace and the distinctive principles of the Christian faith. Owen accordingly adminis- ters to him a I'ebuke in terms as severe as the calm dignity of his temper ever allowed him to employ in controversy; but the prominent aim in his whole work is to dis- ci'iminate the gracious operations of the Spirit in the hearts of believers from the ex-
PREFATORY NOTE. 3
f
cesses of fanaticism on the one hand, whether as it appeared in the ruder sects of the age, or in the more genial mysticism of the Quaker, elevating his subjective experience of a spiritual light to co-ordinate authority with the objective revelation of God in the word ; and, on the other hand, from the morality which, springing from no gracious principle, scarcely brooked an appeal to the only divine code for the regulation of human conduct.
This comprehensive treatise abounds in more than Owen's usual prolixity; — a fea- ture of the work which may, perhaps, be explained by the consciousness under which the author seems always to labour that he is prosecuting an argument with opponents, rather than dealing with the conscience in a treatise on practical religion. He moves heavily, as if he were panoplied for conflict rather than girt for useful work. As he pro- ceeds, however, the interest deepens ; weighty questions receive clear elucidation ; prac- tical difficulties are judiciously resolved ; and momentous distinctions, such as those be- tween gospel holiness and common morality, and between natural and moral inability, are skilfully given. Indeed, many points which he brings out with sufiicient precision, when stripped of the wordiness which encumbers them, are found to be identical with certain modes in the presentation of divine truth which have been deemed the disco- veries and improvements of a later theology. No work of the author supplies better evidence of his pre-eminent skill in what may be termed spiritual ethics, — in tracing the effect of religious truth on the conscience, and the varied phases of human feeling as modified by divine grace and tested by the divine word ; and his reasonings would have been reputed highly philosophical if they had not been so very scriptural.
It is in reference to the following work that Cecil, an acute and rather severe judge of books and authors, has observed, " Owen stands at the head of his class of divines. His scholars will be more profound and enlarged, and better furnished, than those of most other writers. His work on the Spirit has been my treasure-house, and one of my very first-rate books." A good abridgment of it by the Eev. G. Burder has ap- peared in more than one edition.
In 1G78, Dr Clagett, preacher to the Honourable Society of Gray's Inn, and one of his Majesty's chaplains in ordinary, in " A Discourse concerning the Operation of the Holy Spirit," etc., attempted " a confutation of some part of Dr Owen's work on that subject." Mr John Humfrey, in his " Peaceable Disquisitions," having animadverted on the spirit in which Clagett had dealt with Owen, Clagett published another volume, and promised a third on the opinions of the Fathers respecting the points at issue. The manuscript of this last volume was lost in a fire which consumed the house of a friend with whom it had been lodged. Henry Stebbing published, in 1719, an abridgment of the first two volumes. The principles of the work are not evangelical ; a tone of cold pedantry pervades it ; and the author seems as much influenced by a desire to diflfer from Owen as to discover the truth in regard to the points on which they dilfered.
ANALYSIS.
The FiEST Book of the treatise is devoted to considerations of a general and prelimi- nary nature. The promise of spiritual gifts contained in Scripture is examined ; and occasion is hence taken to illustrate the importance of sound views on the doctrine of the Spirit, from the place it holds in Scripture ; from the abuses practised under his name ; from certain pretences that were urged to inward light, inconsistent with the claims of the Spirit of God ; from many dangerous opinions which had become prevalent respect- ing his work and influence ; and from the opposition dii-ectly offered to the Spirit and his work in the world, chap. i. The name and titles of the Holy Spirit are next consid- ered, II. The evidence of his divine nature and personality follows, fr(jm the formula of our initiation into the covenant. Matt, xxviii. 19 ; from the visible sign of his personal ex- istence, Matt. iii. 16 ; from the personal properties ascribed to him; from the personal acts he performs ; and from those mcts towards him on the part of men which imply his personality. A short proof of his Godhead, from the divine names he receives, and the divine properties ascribed to him, is appended to the argument in illustration of his personality, iii. The work of the Spirit in the old creation, in reference to the hea- vens, to the earth, to man, and to the continued sustentation of the universe, is fully explained, iv. The dispensation of the Spirit is illustrated in reference to the Father as giving, sending him, etc., and in reference to his own volimtary and personal agency as proceeding, coming, etc. , v.