John Owen · 45 of 123

Chapter VI. The positive work of the Spirit in the sanctification of believers. · Part 3

In this manner, therefore, doth the new, divine nature that is in believers dispose and incline them, impartially, evenly, and permanently, unto all acts and duties of holy obedience.

One thing yet remains to be cleared, that there may be no mistake in this matter; and this is, that in those who are thus constantly inclined and disposed unto all the acts of a heavenly, spiritual life, there are yet remaining contrary dispositions and inclinations also.

There are yet in them inclinations and dispositions to sin, proceeding from the remainders of a contrary habitual principle. This the Scripture calls the “flesh,” “lust,” the “sin that dwelleth in us,” the “body of death;” being what yet remaineth in believers of that vicious, corrupted depravation of our nature, which came upon us by the loss of the image of God, disposing the whole soul unto all that is evil. This yet continueth in them, inclining them unto evil and all that is so, according to the power and efficacy that is remaining unto it in various degrees. Sundry things are here observable; as, — (1.) This is that which is singular in this life of God: There are in the same mind, will, and affections, namely, of a person regenerate, contrary habits and inclinations, continually opposing one another, and acting adversely about the same objects and ends. And this is not from any jarrings or disorder between the distinct faculties of the soul itself, — as in natural men there are adverse actings between their wills and affections on the one hand, bent unto sin, and the light of their minds and consciences on the other, prohibiting the committing of sin and condemning its commission, which disorder is discernible in the light of nature, and is sufficiently canvassed by the old philosophers, — but these contrary habits, inclinations, and actings, are in the same faculties. (2.) As this cannot be apprehended but by virtue of a previous conviction and acknowledgment both of the total corruption of our nature by the fall and the initial renovation of it by Jesus Christ, wherein these contrary habits and dispositions do consist; so it cannot be denied without an open rejecting of the gospel, and contradiction to the experience of all that do believe or know any thing of what it is to live to God. We intend no more but what the apostle so plainly asserts, Gal. v. 17, “The flesh lusteth against the spirit, and the spirit against the flesh;” that is, in the mind, will, and affections of believers: “and these are contrary the one to the other;” they are contrary principles, attended with contrary inclinations and actings: “so that ye cannot do the things that ye would.” (3.) There cannot be contrary habits, merely natural or moral, in the same subject, with respect unto the same object, at the same time, at least they cannot be so in any high degree, so as to incline and act contrary one to another with urgency or efficacy: for violent inclinations unto sin, and a conscience fiercely condemning for sin, whereby sinners are sometimes torn and even distracted, are not contrary habits in the same subject; only conscience brings in from without the judgment of God against what the will and affections are bent upon.

But it is, as was said, otherwise in the contrary principles or habits of spirit and flesh, of grace and sin, with their adverse inclinations and actings; only they cannot be in the highest degree at the same time, nor be actually prevalent or predominant in the same instances, — that is, sin and grace cannot bear rule in the same heart at the same time, so as that it should be equally under the conduct of them both. Nor can they have in the same soul contrary inclinations equally efficacious; for then would they absolutely obstruct all sorts of operations whatever. Nor have they the same influence into particular actions, so as that they should not be justly denominated from one of them, either gracious or sinful. But by nature the vicious, depraved habit of sin, or the flesh, is wholly predominant and universally prevalent, constantly disposing and inclining the soul to sin. Hence “all the imaginations of men’s hearts are evil, and that continually,” and “they that are in the flesh cannot please God.” There dwelleth no good thing in them, nor can they do any thing that is good; and the flesh is able generally to subdue the rebellions of light, convictions, and conscience, against it. But upon the introduction of the new principle of grace and holiness in our sanctification, this habit of sin is weakened, impaired, and so disenabled as that it cannot nor shall incline unto sin with that constancy and prevalency as formerly, nor press unto it ordinarily with the same urgency and violence. Hence in the Scripture it is said to be dethroned by grace, so as that it shall not reign or lord it over us, by hurrying us into the pursuit of its uncontrollable inclinations, Rom. vi. 12. Concerning these things the reader may consult my treatises of the “Remainder of Indwelling Sin,” and the “Mortification of Sin in Believers.”

But so it is that this flesh, this principle of sin, however it may be dethroned, corrected, impaired, and disabled, yet is it never wholly and absolutely dispossessed and cast out of the soul in this life. There it will remain, and there it will work, seduce, and tempt, more or less, according as its remaining strength and advantages are. By reason hereof, and the opposition that hence ariseth against it, the principle of grace and holiness cannot, nor doth perfectly and absolutely, incline the heart and soul unto the life of God and the acts thereof, so as that they in whom it is should be sensible of no opposition made thereunto, or of no contrary motions and inclinations unto sin; for the flesh will lust against the spirit, as well as the spirit against the flesh, and these are contrary. This is the analogy that is between these two states: In the state of nature, the principle of sin, or the flesh, is predominant and bears rule in the soul; but there is a light remaining in the mind, and a judgment in the conscience, which, being heightened with instructions and convictions, do continually oppose it, and condemn sin both before and after its commission. In them that are regenerate, it is the principle of grace and holiness that is predominant and beareth rule; but there is in them still a principle of lust and sin, which rebels against the rule of grace, much in the proportion that light and convictions rebel against the rule of sin in the unregenerate: for as they hinder men from doing many evils which their ruling principle of sin strongly inclines them unto, and put them on many duties that it likes not, so do these on the other side in them that are regenerate; they hinder them from doing many good things which their ruling principle inclines unto, and carry them into many evils which it doth abhor.

But this belongs unto the principle of holiness inseparably and necessarily, that it inclineth and disposeth the soul wherein it is universally unto all acts of holy obedience. And these inclinations are predominant unto any other, and keep the soul pointed to holiness continually; this belongs unto its nature. And where there is a cessation or interruption in these inclinations, it is from the prevailing reaction of the principle of sin, it may be advantaged by outward temptations and incentives, which a holy soul will constantly contend against. Where this is not, there is no holiness. The performance of duties, whether of religious worship or of morality, how frequently, sedulously, and usefully soever, will denominate no man holy, unless his whole soul be disposed and possessed with prevalent inclinations unto all that is spiritually good, from the principle of the image of God renewed in him. Outward duties, of what sort soever, may be multiplied upon light and conviction, when they spring from no root of grace in the heart; and that which so riseth up will quickly wither, Matt. xiii. 20, 21. And this free, genuine, unforced inclination of the mind and soul, evenly and universally, unto all that is spiritually good, unto all acts and duties of holiness, with an inward labouring to break through and to be quit of all opposition, is the first fruit and most pregnant evidence of the renovation of our natures by the Holy Ghost.

It may be inquired, whence it is (if the habit or inherent principle of holiness do so constantly incline the soul unto all duties of holiness and obedience) that David prays that God would incline his heart unto his testimonies, Ps. cxix. 36; for it should seem from hence to be a new act of grace that is required thereunto, and that it doth not spring from the habit mentioned, which was then eminent in the psalmist.

Ans. 1. I shall show afterward that, notwithstanding all the power and efficacy of habitual grace, yet there is required a new act of the Holy Spirit by his grace unto its actual exercise in particular instances. 2. God inclines our hearts to duties and obedience principally by strengthening, increasing, and exciting the grace we have received, and which is inherent in us; but we neither have nor ever shall have, in this world, such a stock of spiritual strength as to do any thing as we ought without renewed co-operations of grace. 3. There is power accompanying this habit of grace, as well as propensity or inclinations. It doth not merely dispose the soul to holy obedience, but enables it unto the acts and duties of it. Our living unto God, our walking in his ways and statutes, keeping his judgments, — which things express our whole actual obedience, — are the effects of the new heart that is given unto us, whereby we are enabled unto them, Ezek. xxxvi. 26, 27. But this must be somewhat farther and distinctly declared; and, — (1.) I shall show that there is such a power of holy obedience in all that have the principle of holiness wrought in them by the sanctification of the Holy Spirit, which is inseparable from it; and, (2.) Show what that power is, or wherein it doth consist.

That by nature we have no power unto or for any thing that is spiritually good, or to any acts or duties of evangelical holiness, hath been sufficiently proved before: “When we were yet without strength, in due time Christ died for the ungodly,” Rom. v. 6. Until we are made partakers of the benefits of the death of Christ, in and by his sanctifying grace, as we are “ungodly,” so we are “without strength,” or have no power to live to God. But, as was said, this hath been formerly fully and largely confirmed, in our declaration of the impotency of our nature by reason of its death in sin, and so need not here to be farther insisted on.

(1.) The present assertion which we are to prove is, That there is, in and by the grace of regeneration and sanctification, a power and ability given unto us of living unto God, or performing all the duties of acceptable obedience. This is the first act of that spiritual habit, arising out of it and inseparable from it. It is called “strength” or “power:” Isa. xl. 31, “They that wait upon the Lord shall renew their strength;” that is, for and unto obedience, or walking with God without weariness. Strength they have, and in their walking with God it is renewed or increased. By the same grace are we “strengthened with all might, according to the glorious power of God,” Col. i. 11; or, “strengthened with might by his Spirit in the inner man,” Eph. iii. 16; whereby “we can do all things through Christ which strengtheneth us,” Phil. iv. 13. In our calling or conversion to God, “all things are given unto” us by his “divine power” which “pertain unto life and godliness,” 2 Pet. i. 3, — everything that is needful to enable us unto a holy life. The habit and principle of grace that is wrought in believers gives them new power and spiritual strength unto all duties of obedience. The water of the Spirit therein is not only a “well of water” abiding in them, but it “springeth up into everlasting life,” John iv. 14, or enables us continually to such gracious actings as have a tendency thereunto. There is a sufficiency in the grace of God bestowed on them that believe, to enable them unto the obedience required of them, — so God told our apostle, when he was ready to faint under his temptation, that “his grace was sufficient for him,” 2 Cor. xii. 9, — or there is a power in all that are sanctified, whereby they are able to yield all holy obedience unto God. They are alive unto God, alive to righteousness and holiness. They have a principle of spiritual life; and where there is life, there is power in its kind and for its end. Whence there is in our sanctification not only a principle or inherent habit of grace bestowed on us, whereby we really and habitually, as to state and condition, differ from all unregenerate persons whatever, but there belongs moreover thereunto an active power, or an ability for and unto spiritual, holy obedience; which none are partakers of but those who are so sanctified. And unto this power there is a respect in all the commands or precepts of obedience that belong to the new covenant. The commands of each covenant respect the power given in and by it. Whatever God required or doth require of any, by virtue of the old covenant or the precepts thereof, it was on the account of and proportionate unto the strength given under and by that covenant. And that we have lost that strength by the entrance of sin exempts us not from the authority of the command; and thence it is that we are righteously obliged to do what we have no power to perform. So also the command of God under the new covenant, as to all that obedience which he requireth of us, respects that power which is given and communicated unto us thereby; and this is that power which belongs unto the new creature, the habit and principle of grace and holiness, which, as we have proved, is wrought by the Holy Ghost in all believers.

(2.) We may, therefore, inquire into the nature of this spiritual power, what it is, and wherein it doth consist. Now, this cannot be clearly understood without a due consideration of that impotency unto all spiritual good which is in us by nature, which it cures and takes away. This we have before at large declared, and thither the reader is referred. When we know what it is to be without power or strength in spiritual things, we may thence learn what it is to have them. To this purpose we may consider that there are three things or faculties in our souls which are the subject of all power or impotency in spiritual things, — namely, our understandings, wills, and affections. That our spiritual impotency ariseth from their depravation hath been proved before; and what power we have for holy, spiritual obedience, it must consist in some especial ability, communicated distinctly unto all these faculties. And our inquiry therefore is, what is this power in the mind, what in the will, and what in the affections. And, —

[1.] This power in the mind consists in a spiritual light and ability to discern spiritual things in a spiritual manner; which men in the state of nature are utterly devoid of, 1 Cor. ii. 13, 14. The Holy Spirit, in the first communication of the principle of spiritual life and holiness, “shines in our hearts, to give us the knowledge of the glory of God in the face of Jesus Christ,” 2 Cor. iv. 6; yea, this strengthening of the mind by saving illumination is the most eminent act of our sanctification. Without this there is a veil with fear and bondage upon us, [so] that we cannot see in spiritual things. But “where the Spirit of the Lord is,” where he comes with his sanctifying grace, “there is liberty;” and thereby “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,” 2 Cor. iii. 17, 18. See Eph. i. 17, 18.

Wherefore, all sanctified believers have an ability and power, in the renewed mind and understanding, to see, know, discern, and receive, spiritual things, the mysteries of the gospel, the mind of Christ, in a due and spiritual manner. It is true, they have not all of them this power and ability in the same degree; but every one of them hath a sufficiency of it, so as to discern what concerns themselves and their duties necessarily. Some of them seem, indeed, to be very low in knowledge, and, in comparison of others, very ignorant; for there are different degrees in these things, Eph. iv. 7. And some of them are kept in that condition by their own negligence and sloth; they do not use as they ought nor improve those means of growing in grace and in the knowledge of Jesus Christ which God prescribes unto them; as Heb. vi. 1–6. But everyone who is truly sanctified, and who thereby hath received the least degree of saving grace, hath light enough to understand the spiritual things of the gospel in a spiritual manner. When the mysteries of the gospel are preached unto believers, some of them may be so declared as that those of meaner capacities and abilities may not be able to comprehend aright the doctrine of them, — which yet is necessary to be so proposed, for the edification of those who are more grown in knowledge, — nevertheless there is not any, the meanest of them, but hath a spiritual insight into the things themselves intended, so far as they are necessary unto their faith and obedience in the condition wherein they are. This the Scripture gives such abundant testimony unto as to render it unquestionable; for “we have received the Spirit which is of God, that we may know the things that are freely given to us of God,” 1 Cor. ii. 12. By virtue of what we have received, we know or discern spiritual things; so we “know the mind of Christ,” verse 16. This is the substance of that double testimony,1 John ii. 20, 27. This abiding unction is no other but that habitual inherent grace which we plead for; and by it, as it is a holy light in our mind, we “know all things,” it is the understanding that is given us to “know him that is true,” chap. v. 20. Only it is their duty continually to endeavour the improvement and enlargement of the light they have, in the daily exercise of the spiritual power they have received, and in the use of means, Heb. v. 14.

[2.] This power in the will consists in its liberty, freedom, and ability to consent unto, choose, and embrace, spiritual things. Believers have free will unto that which is spiritually good; for they are freed from that bondage and slavery unto sin which they were under in the state of nature. Whatever some dispute concerning the nature of free-will, that it consists in an indifferency unto good or evil, one thing or another, with a power of applying itself unto all its operations, whatever their objects be, as the Scripture knoweth nothing of it, so it is that which we cannot have; and if we could, it would be no advantage at all unto us, yea, we had much better be without it. Have it, indeed, we cannot; for a supposition of it includes a rejection of all our dependence on God, making all the springs of our actions to be absolutely and formally in ourselves. Neither, considering the prejudices, temptations, and corruptions that we are possessed and exercised with, would such a flexibility of will be of any use or advantage unto us, but would rather certainly give us up to the power of sin and Satan. All that the Scripture knows about free-will is, that in the state of nature, antecedent unto the converting, sanctifying work of the Spirit, all men whatever are in bondage unto sin, and that in all the faculties of their souls. They are “sold under sin;” are “not subject unto the law of God, neither indeed can be;” — can neither think, nor will, nor do, nor desire, nor love any thing that is spiritually good, according to the mind of God. But as unto what is evil, perverse, unclean, that they are free and open unto, — ready for, prone, and inclined, and every way able to do. On the other side, in those who are renewed by the Holy Ghost and sanctified, it acknowledgeth and teacheth a freedom of will, not in an indifferency and flexibility unto good and evil, but in a power and ability to like, love, choose, and cleave unto God and his will in all things. The will is now freed from its bondage unto sin, and, being enlarged by light and love, willeth and chooseth freely the things of God, having received spiritual power and ability so to do. It is the truth, — that is, faith in the gospel, the doctrine of the truth, — which is the means of this freedom; the “truth that makes us free,” John viii. 32. And it is the Son of God by his Spirit who is the principal efficient cause of it: for “if the Son make us free, then are we free indeed,” verse 36; and otherwise we are not, whatever we pretend. And this freedom unto spiritual good we have not of ourselves in the state of nature; for if we have, then are we free indeed, and there would be no need that the Son should make us free.

The difference, therefore, about free-will is reduced unto these heads:— 1st. Whether there be a power in man indifferently to determine himself his choice and all his actings, to this or that, good or evil, one thing or another, independently of the will, power, and providence of God, and his disposal of all future events? This, indeed, we deny, as that which is inconsistent with the prescience, authority, decrees, and dominion of God, and as that which would prove certainly ruinous and destructive to ourselves. 2dly. Whether there be in men unregenerate, not renewed by the Holy Ghost, a freedom, power, and ability unto that which is spiritually good, or to believe and obey according to the mind and will of God? This also we deny, as that which is contrary to innumerable testimonies of Scripture, and absolutely destructive of the grace of our Lord Jesus Christ. 3dly. Whether the freedom of will that is in believers do consist in an indifferency and freedom from any determination only, with a power equally ready for good or evil, according as the will shall determine itself? or whether it consist in a gracious freedom and ability to choose, will, and do that which is spiritually good, in opposition to the bondage and slavery unto sin wherein we were before detained? This last is that liberty and power of the will which we assert, with the Scripture, in persons that are sanctified. And a liberty this is every way consistent with all the operations of God, as the sovereign first cause of all things; every way compliant with and an effect of the special grace of God, and the operations of the Holy Ghost; a liberty whereby our obedience and salvation are secured, in answer to the promises of the covenant. And who that understands himself would change this real, useful, gracious free-will, given by Jesus Christ the Son of God, when he makes us free, and an effect of God’s writing his law in our hearts, to cause us to walk in his statutes, — that property of the new heart whereby it is able to consent unto, choose, and embrace freely, the things of God, — for that fictitious, imaginary freedom, yea, for (if it were real) an indifferency unto all things, and an equal power unto everything, whether it be good or evil? I say, then, that by the habit of grace and holiness infused into us by the Spirit of sanctification, the will is freed, enlarged, and enabled to answer the commands of God for obedience, according to the tenor of the new covenant. This is that freedom, this is that power of the will, which the Scripture reveals and regards and which by all the promises and precepts of it we are obliged to use and exercise, and no other.

[3.] The affections, which naturally are the principal servants and instruments of sin, are hereby engaged unto God, Deut. xxx. 6.

And from what hath been thus far discoursed, the sense of our former assertion is evident, as also the nature of the principle of holiness insisted on. The Holy Ghost in our sanctification doth work, effect, and create in us a new, holy, spiritual, vital principle of grace, residing in all the faculties of our souls, according as their especial nature is capable thereof, after the manner of a permanent and prevalent habit, which he cherisheth, preserveth, increaseth, and strengtheneth continually, by effectual supplies of grace from Jesus Christ, disposing, inclining, and enabling the whole soul unto all ways, acts, and duties of holiness, whereby we live to God, opposing, resisting, and finally conquering, whatever is opposite and contrary thereunto. This belongs essentially unto evangelical holiness, yea, herein doth the nature of it formally and radically consist. This is that from whence believers are denominated holy, and without which none are so, nor can be so called.

The properties of this power are readiness and facility. Wherever it is, it renders the soul ready unto all duties of holy obedience, and renders all duties of holy obedience easy unto the soul.

(1.) It gives readiness by removing and taking away all those encumbrances which the mind is apt to be clogged with and hindered by from sin, the world, spiritual sloth, and unbelief. This is that which we are exhorted unto in a way of duty, Heb. xii. 1; Luke xii. 35; 1 Pet. i. 13, iv. 1; Eph. vi. 14. Herein is the spirit ready, though the flesh be weak, Mark xiv. 38. And those encumbrances which give an unreadiness unto obedience to God may be considered two ways:— [1.] As they are in their full power and efficacy in persons unregenerate, whence they are “unto every good work reprobate,” Tit. i. 16. Hence proceed all those prevalent tergiversations against a compliance with the will of God and their own convictions which bear sway in such persons. “Yet a little slumber, a little sleep, a little folding of the hands to sleep,” Prov. vi. 10. By these do men so often put off the calls of God, and perniciously procrastinate from time to time a full compliance with their convictions. And whatever particular duties such persons do perform, yet are their hearts and minds never prepared or ready for them, but the encumbrances mentioned do influence them into spiritual disorders in all that they do. [2.] These principles of sloth and unreadiness do ofttimes partially influence the minds of believers themselves unto great indispositions unto spiritual duties. So the spouse states her case, Cant. v. 2, 3. By reason of her circumstances in the world, she had an unreadiness for that converse and communion with Christ which she was called unto. And it is so not unfrequently with the best of men in this world. A spiritual unreadiness unto holy duties, arising from the power of sloth or the occasions of life, is no small part of their sin and trouble. Both these are removed by this spiritual power of the principle of life and holiness in believers. The total prevailing power of them, such as is in persons unregenerate, is broken by the first infusion of it into the soul, wherein it gives an habitual fitness and preparation of heart unto all duties of obedience unto God. And by various degrees it freeth believers from the remainders of the encumbrances which they have yet to conflict with. And this it doth three ways; as, — 1st. It weakeneth and taketh off the bent of the soul from earthly things, so as they shall not possess the mind as formerly, Col. iii. 2. How it doth this was declared before. And when this is done, the mind is greatly eased of its burden, and some way ready unto its duty. 2dly. It gives an insight into the beauty, the excellency, and glory of holiness, and all duties of obedience. This they see nothing of who, being unsanctified, are under the power of their natural darkness. They can see no beauty in holiness, no form nor comeliness why it should be desired; and it is no wonder if they are unfree to the duties of it, which they are but as it were compelled unto. But the spiritual light wherewith this principle of grace is accompanied discovers an excellency in holiness and the duties of it, and in the communion with God which we have thereby, so as greatly to incline the mind unto them and prepare it for them. 3dly. It causeth the affections to cleave and adhere unto them with delight. “How do I love thy law!” saith David; “my delight is in thy statutes; they are sweeter unto me than the honey-comb.” Where these three things concur, — where the mind is freed from the powerful influences of carnal lusts and love of this world; where the beauty and excellency of holiness and the duties of obedience lie clear in the eyes of the soul; and where the affections cleave unto spiritual things as commanded, — then will be that readiness in obedience which we inquire after.