John Owen · 7 of 123

Chapter I. General principles concerning the Holy Spirit and his work. · Part 3

Thirdly, There is in the days wherein we live an anti-spirit set up and advanced against the Spirit of God, in his being and all his operations, in his whole work and use towards the church of God; for this new spirit takes upon him whatever is promised to be effected by the “good Spirit of God.” This is that which some men call “the light within them,” though indeed it be nothing but a dark product of Satan upon their own imaginations, or at best the natural light of conscience; which some of the heathens also call “a spirit.” But hereunto do they trust, as to that which doth all for them, leaving no room for the “promise of the Spirit of God,” nor any thing for him to do. This teacheth them, instructs them, enlightens them; to this they attend as the Samaritans to Simon Magus, and, as they say, yield obedience unto it; and from hence, with the fruits of it, do they expect acceptation with God, justification and blessedness hereafter. And one of these two things these deluded souls must fix upon, — namely, that this light whereof they speak is either the Holy Spirit of God, or it is not. If they say it is the Spirit, it will be easy to demonstrate how by their so saying they utterly destroy the very nature and being of the Holy Ghost, as will evidently appear in our explication of them. And if they say that it is not the Holy Spirit of God which they intend thereby, it will be no less manifest that they utterly exclude him, on the other side, from his whole work, and substitute another, yea, an enemy, in his room: for another God is a false god; another Christ is a false Christ; and another Spirit is a false spirit, — the spirit of antichrist. Now, because this is a growing evil amongst us, many being led away and seduced, our duty unto Jesus Christ and compassion for the souls of men do require that our utmost endeavour, in the ways of Christ’s appointment, should be used to obviate this evil, which eateth as doth a canker; which also is propagated by profane and vain babblings, increasing still unto more ungodliness. Some, I confess, do unduly rage against the persons of those who have imbibed these imaginations, falling upon them with violence and fury, as they do also on others; — the Lord lay it not unto their charge! Yet this hinders not but that, by those “weapons of our warfare which are not carnal, but mighty through God to the pulling down of strongholds, casting down such like imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ,” we ought to attempt the destruction of their errors and the breaking of the snares of Satan, by whom they are taken captive alive at his pleasure. The course, indeed, of opposing errors and false spirits by praying, preaching, and writing, is despised by them in whose furious and haughty minds ure, seca, occide, “burn, cut, and kill,” are alone of any signification, — that think, “Arise, Peter, kill and eat,” to be a precept of more use and advantage unto them than all the commands of Jesus Christ besides; but the way proposed unto us by the Lord Jesus Christ himself, walked in by his holy apostles, and all the ancient, holy, learned writers of the church, is that which, in these matters, we must and shall attend unto: and that course which is particularly suited to obviate the evil mentioned, is, to give a full, plain, evident declaration from the Scripture of the nature and operations of the Holy Spirit of God. Hence it will be undeniably manifest what a stranger this pretended light is unto the true Spirit of Christ; how far it is from being of any real use to the souls of men; yea, how it is set up in opposition unto him and his work, by whom and by which alone we become accepted with God, and are brought unto the enjoyment of him.

Fourthly, There are, moreover, many hurtful and noxious opinions concerning the Holy Ghost gone abroad in the world, and entertained by many, to the subversion of the faith which they have professed. Such are those whereby his deity and personality are denied. About these there have been many contests in the world: some endeavouring with diligence and subtlety to promote the perverse opinions mentioned; others “contending,” according to their duty, “for the faith once delivered unto the saints.” But these disputations are for the most part so managed, that although the truth be in some of them strenuously vindicated, yet the minds of believers generally are but little edified by them; for the most are unacquainted with the ways and terms of arguing, which are suited to convince or “stop the mouths of gainsayers,” rather than to direct the faith of others. Besides, our knowledge of things is more by their operations and proper effects than from their own nature and formal reason. Especially is it so in divine things, and particularly with respect unto God himself. In his own glorious being he dwelleth in light, whereunto no creature can approach. In the revelation that he hath made of himself by the effects of his will, in his word and works, are we to seek after him. By them are the otherwise invisible things of God made known, his attributes declared, and we come to a better acquaintance with him than any we can attain by our most diligent speculations about his nature itself immediately. So is it with the Holy Ghost and his personality. He is in the Scripture proposed unto us to be known by his properties and works, adjuncts and operations; by our duty towards him and our offences against him. The due consideration of these things is that which will lead us into that assured knowledge of his being and subsistence which is necessary for the guidance of our faith and obedience; which is the end of all these inquiries, Col. ii. 2. Wherefore, although I shall by the way explain, confirm, and vindicate the testimonies that are given in the Scripture, or some of them, unto his deity and personality, yet the principal means that I shall insist on for the establishing of our faith in him is the due and just exposition and declaration of the administrations and operations that are ascribed unto him in the Scriptures; which also will give great light into the whole mystery and economy of God in the work of our salvation by Jesus Christ.

Fifthly, The principal cause and occasion of our present undertaking is, the open and horrible opposition that is made unto the Spirit of God and his work in the world. There is no concernment of his that is not by many derided, exploded, and blasphemed. The very name of the Spirit is grown to be a reproach; nor do some think they can more despitefully expose any to scorn than by ascribing to them a “concern in the Spirit of God.” This, indeed, is a thing which I have often wondered at, and do continue still so to do: for whereas in the gospel everything that is good, holy, praiseworthy in any man, is expressly assigned to the Spirit, as the immediate efficient cause and operator of it; and whereas the condition of men without him, not made partakers of him, is described to be reprobate or rejected of God, and foreign unto any interest in Christ; yet many pretending unto the belief and profession of the gospel are so far from owning or desiring a participation of this Spirit in their own persons, as that they deride and contemn them who dare plead or avow any concern in him or his works. Only, I must grant that herein they have had some that have gone before them, — namely, the old scoffing heathens; for so doth Lucian, in his Philopatris [18], speak in imitation of a Christian by way of scorn, Λέγε, παρὰ τοῦ Πνεύματος δύναμιν τοῦ λόγου λαβών· — “Speak out now, receiving power or ability of speaking from the Spirit,” or “by the Spirit.” Certainly an attendance to the old caution. Si non castè, tamen cautè, had been needful for some in this matter. Could they not bring their own hearts unto a due reverence of the Spirit of God, and an endeavour after the participation of his fruits and effects, yet the things that are spoken concerning him and his work in the whole New Testament, and also in places almost innumerable in the Old, might have put a check to their public contemptuous reproaches and scornful mockings, whilst they owned those writings to be of God; — but such was his entertainment in the world upon his first effusion, Acts ii. 13. Many pretences, I know, will be pleaded to give countenance unto this abomination; for, first, they will say, “It is not the Spirit of God himself and his works, but the pretence of others unto him and them, which they so reproach and scorn.” I fear this plea or excuse will prove too short and narrow to make a covering unto their profaneness. It is dangerous venturing with rudeness and petulancy upon holy things, and then framing of excuses. But in reproaches of the Lord Christ and his Spirit men will not want their pretences, John x. 32, 33. And the things of the Spirit of God, which they thus reproach and scorn in any, are either such as are truly and really ascribed unto him and wrought by him in the disciples of Jesus Christ, or they are not. If they are such as indeed are no effects of the Spirit of grace, such as he is not promised for, nor attested to work in them that do believe, as vain enthusiasms, ecstatical raptures and revelations, certainly it more became Christians, men professing, or at least pretending, a reverence unto God, his Spirit, and his word, to manifest to and convince those of whom they treat that such things are not “fruits of the Spirit,” but imaginations of their own, than to deride them under the name of the Spirit, or his gifts and operations. Do men consider with whom and what they make bold in these things? But if they be things that are real effects of the Spirit of Christ in them that believe, or such as are undeniably assigned unto him in the Scripture, which they despise, what remains to give countenance unto this daring profaneness? Yea, but they say, secondly, “It is not the real true operations of the Spirit themselves, but the false pretensions of others unto them, which they traduce and expose.” But will this warrant the course which it is manifest they steer in matter and manner? The same persons pretend to believe in Christ and the gospel, and to be made partakers of the benefits of his mediation; and yet, if they have not the Spirit of Christ, they have no saving interest in these things; for “if any man have not the Spirit of Christ, he is none of his.” If it be, then, only their false pretending unto the Spirit of God and his works which these persons so revile and scorn, why do they not deal with them in like manner with respect unto Christ and the profession of the gospel? why do they not say unto them, “You believe in Christ, you believe in the gospel,” and thereon expose them to derision? So plainly dealt the Jews with our Lord Jesus Christ, Ps. xxii. 7, 8; Matt. xxi. 38, 39. It is, therefore, the things themselves, and not the pretences pretended, that are the objects of this contempt and reproach. Besides, suppose those whom at present on other occasions they hate or despise are not partakers of the Spirit of God, but are really strangers unto the things which hypocritically they profess, — will they grant and allow that any other Christians in the world do so really partake of him as to be led, guided, directed by him; to be quickened, sanctified, purified by him; to be enabled unto communion with God, and all duties of holy obedience by him, with those other effects and operations for which he is promised by Jesus Christ unto his disciples? If they will grant these things to be really effected and accomplished in any, let them not be offended with them who desire that they should be so in themselves, and declare themselves to that purpose; and men would have more charity for them under their petulant scoffing than otherwise they are able to exercise. It will, thirdly, yet be pleaded, “That they grant as fully as any the being of the Holy Ghost, the promise of him and his real operations; only, they differ from others as to the sense and exposition of those phrases and expressions that are used concerning these things in the Scripture, which those others abuse in an unintelligible manner, as making them proper which indeed are metaphorical.” But is this the way which they like and choose to express their notions and apprehensions, — namely, openly to revile and scorn the very naming and asserting the work of the Spirit of God, in the words which himself hath taught? A boldness this is, which, as whereof the former ages have not given us a precedent, so we hope the future will not afford an instance of any to follow the example. For their sense and apprehension of these things, they shall afterward be examined, so far as they have dared to discover them. In the meantime, we know that the Socinians acknowledge a Trinity, the sacrifice of Christ, the expiation of sin made thereby, and yet we have some differences with them about these things; and so we have with these men about the Spirit of God and his dispensation under the gospel, though, like them, they would grant the things spoken of them to be true, as metaphorically to be interpreted. But of these things we must treat more fully hereafter.

I say it is so come to pass, amongst many who profess they believe the gospel to be true, that the name or naming of the Spirit of God is become a reproach; so also is his whole work. And the promise of him made by Jesus Christ unto his church is rendered useless and frustrated. It was the main, and upon the matter the only, supportment which he left unto it in his bodily absence, the only means of rendering the work of his mediation effectual in them and among them; for without him all others, as the word, ministry, and ordinances of worship, are lifeless and useless. God is not glorified by them, nor the souls of men advantaged. But it is now uncertain with some of what use he is unto the church; yea, as far as I can discern, whether he be of any or no. Some have not trembled to say and contend, that some things as plainly ascribed unto him in the Scripture as words can make an assignation of any thing, are the cause of all the troubles and confusions in the world! Let them have the word or tradition outwardly revealing the will of God, and what it is that he would have them do (as the Jews have both to this day); these being made use of by their own reason, and improved by their natural abilities, they make up the whole of man, all that is required to render the persons or duties of any accepted with God! Of what use, then, is the Spirit of God in these things? Of none at all, it may be, nor the doctrine concerning him, “but only to fill the world with a buzz and noise, and to trouble the minds of men with unintelligible notions.” Had not these things been spoken, they should not have been repeated; for death lieth at the door in them. So, then, men may pray without him, and preach without him, and turn to God without him, and perform all their duties without him well enough; for if anyone shall plead the necessity of his assistance for the due performance of these things, and ascribe unto him all that is good and well done in them, he shall hardly escape from being notably derided. Yet all this while we would be esteemed Christians! And what do such persons think of the prayers of the ancient church and Christians unto him for the working of all good in them, and their ascriptions of every good thing unto him? And wherein have we any advantage of the Jews, or wherein consists the pre-eminence of the gospel? They have the word of God, that part of it which was committed unto their church, and which in its kind is sufficient to direct their faith and obedience; for so is the “sure word of prophecy,” if diligently attended unto, 2 Pet. i. 19. And if traditions be of any use, they can outvie all the world. Neither doth this sort of men want their wits and the exercise of them. Those who converse with them in the things of this world do not use to say they are all fools. And for their diligence in the consideration of the letter of the Scripture, and inquiring into it according to the best of their understanding, none will question it but those unto whom they and their concernments are unknown. And yet after all this, they are Jews still. If we have the New Testament no otherwise than they have the Old, — have only the letter of it to philosophize upon, according to the best of our reasons and understandings, without any dispensation of the Spirit of God accompanying it to give us a saving light into the mystery of it, and to make it effectual unto our souls, — I shall not fear to say, but that as they call themselves “Jews and are not, but are the synagogue of Satan,” Rev. ii. 9, so we who pretend ourselves to be Christians, as to all the saving ends of the gospel, shall not be found in a better condition.

And yet it were to be wished that even here bounds might be fixed unto the fierceness of some men’s spirits. But they will not suffer themselves to be so confined. In many places they are transported with rage and fury, so as to stir up persecution against such as are really anointed with the Spirit of Christ, and that for no other reason but because they are so, Gal. iv. 29. Other things, indeed, are pretended by them, but all the world may see that they are not of such importance as to give countenance unto their wrath. This is the latent cause which stirs it up, and is oftentimes openly expressed.

These things at present are charged only as the miscarriages of private persons. When they are received in churches, they are the cause of and an entrance into a fatal defection and apostasy. From the foundation of the world, the principal revelation that God made of himself was in the oneness of his nature and his monarchy over all. And herein the person of the Father was immediately represented with his power and authority; for he is the fountain and original of the Deity, the other persons as to their subsistence being of him: only, he did withal give out promises concerning the peculiar exhibition of the Son in the flesh in an appointed season, as also of the Holy Spirit, to be given by him in an especial manner. Hereby were their persons to be signally glorified in this world, it being the will of God that all “men should honour the Son as they honoured the Father,” and the Holy Spirit in like manner. In this state of things, the only apostasy of the church could be polytheism and idolatry. Accordingly, so it came to pass. The church of Israel was continually prone to these abominations, so that scarcely a generation passed, or very few, wherein the body of the people did not more or less defile themselves with them. To wean and recover them from this sin was the principal end of the preaching of those prophets which God from time to time sent unto them, 2 Kings xvii. 13. And this also was the cause of all the calamities which befell them, and of all the judgments which God inflicted on them, as is testified in all the historical books of the Old Testament, and confirmed by instances innumerable. To put an end hereunto, God at length brought a total desolation upon the whole church, and caused the people to be carried into captivity out of their own land; and hereby it was so far effected that, upon their return, whatever other sins they fell into, yet they kept themselves from idols and idolatry, Ezek. xvi. 41–43, xxiii. 27, 48. And the reason hereof was, because the time was now drawing nigh wherein they were to be tried with another dispensation of God; — the Son of God was to be sent unto them in the flesh. To receive and obey him was now to be the principal instance and trial of their faith and obedience. They were no longer to be tried merely by their faith, whether they would own only the God of Israel, in opposition unto all false gods and idols, for that ground God had now absolutely won upon them; but now all is to turn on this hinge, whether they would receive the Son of God coming in the flesh, according to the promise. Here the generality of that church and people fell by their unbelief, apostatized from God, and became thereby neither church nor people, John viii. 24. They being rejected, the Son of God calls and gathers another church, founding it on his own person with faith, and the profession of it therein, Matt. xvi. 18, 19. In this new church, therefore, this foundation is fixed, and this ground made good, that Jesus Christ, the Son of God, is to be owned and honoured as we honour the Father, 1 Cor. iii. 11; John v. 23. And herein all that are duly called Christians do agree, as the church of Israel did in one God after their return from the captivity of Babylon. But now the Lord Jesus Christ being ascended unto his Father, hath committed his whole affairs in the church and in the world unto the Holy Spirit, John xvi. 7–11. And it is on this design of God that the person of the Spirit may be singularly exalted in the church; unto whom they were so in the dark before, that some (none of the worst of them) professed they had not so much as heard whether there were any Holy Ghost or no, Acts xix. 2, — that is, at least, as unto the peculiar dispensation of him then introduced in the church. Wherefore, the duty of the church now immediately respects the Spirit of God, who acts towards it in the name of the Father and of the Son; and with respect unto him it is that the church in its present state is capable of an apostasy from God. And whatever is found of this nature amongst any, here it hath its beginning; for the sin of despising his person and rejecting his work now is of the same nature with idolatry of old, and the Jews’ rejection of the person of the Son. And whereas there was a relief provided against these sins, because there was a new dispensation of the grace of God to ensue, in the evangelical work of the Holy Ghost, if men sin against him and his operations, containing the perfection and complement of God’s revelation of himself unto them, their condition is deplorable.

It may be some will say and plead, that whatever is spoken of the Holy Ghost, his graces, gifts, and operations, did entirely belong unto the first times of the gospel, wherein they were manifested by visible and wonderful effects, — to those times they were confined; and, consequently, that we have no other interest or concern in them but as in a recorded testimony given of old unto the truth of the gospel. This is so, indeed, as unto his extraordinary and miraculous operations, but to confine his whole work thereunto is plainly to deny the truth of the promises of Christ, and to overthrow his church; for we shall make it undeniably evident that none can believe in Jesus Christ, or yield obedience unto him, or worship God in him, but by the Holy Ghost. And, therefore, if the whole dispensation of him and his communications unto the souls of men do cease, so doth all faith in Christ and Christianity also.

On these and the like considerations it is that I have thought it necessary for myself, and unto the church of God, that the Scripture should be diligently searched in and concerning this great matter; for none can deny but that the glory of God, the honour of the gospel, the faith and obedience of the church, with the everlasting welfare of our own souls, are deeply concerned herein.

The apostle Peter, treating about the great things of the gospel, taught by himself and the rest of the apostles of our Lord Jesus Christ, tells those to whom he wrote that in what was so preached unto them they had not “followed cunningly-devised fables,” 2 Pet. i. 16; for so were the “power and coming of our Lord Jesus Christ” then reported to be in the world. What was preached concerning them was looked on as “cunningly-devised” and artificially-framed “fables,” to inveigle and allure the people. This the apostle gives his testimony against, and withal appeals unto the divine assurance which they had of the holy truths delivered unto them, verses 17–21. In like manner, our Lord Jesus Christ himself having preached the doctrine of regeneration unto Nicodemus, he calls it into question, as a thing incredible or unintelligible, John iii. 4; for whose instruction and the rebuke of his ignorance, he lets him know that he spake nothing but what he brought with him from heaven, — from the eternal Fountain of goodness and truth, verses 11–13. It is fallen out not much otherwise in this matter.

The doctrine concerning the Spirit of God, and his work on the souls of men, hath been preached in the world. What he doth in convincing men of sin; what in working godly sorrow and humiliation in them; what is the exceeding greatness of his power, which he puts forth in the regeneration and sanctification of the souls of men; what are the supplies of grace which he bestows on them that do believe; what assistance he gives unto them as the Spirit of grace and supplications, — hath been preached, taught, and pressed on the minds of them that attend unto the dispensation of the word of the gospel. Answerable hereunto, men have been urged to try, search, examine themselves, as to what of this work of the Holy Ghost they have found, observed, or had experience to have been effectually accomplished in or upon their own souls. And hereon they have been taught that the great concernments of their peace, comfort, and assurance, of their communion among themselves as the saints of God, with many other ends of their holy conversation, do depend. Nay, it is, and hath been constantly, taught them that if there be not an effectual work of the Holy Ghost upon their hearts, they “cannot enter into the kingdom of God.” Now, these things, and whatever is spoken in the explication of them, are by some called in question, if not utterly rejected; yea, some look on them as “cunningly-devised fables,” — things that some not long since invented, and others have propagated for their advantage. Others say that what is delivered concerning them is hardly, if at all, to be understood by rational men, being only empty speculations about things wherein Christian religion is little or not at all concerned. Whereas, therefore, many, very many, have received these things as sacred truths, and are persuaded that they have found them realized in their own souls, so that into their experience of the work of the Holy Spirit of God in them and upon them, according as it is declared in the word, all their consolation and peace with God is for the most part resolved, as that which gives them the best evidence of their interest in him who is their peace; and whereas, for the present, they do believe that unless these things are so in and with them, they have no foundation to build a hope of eternal life upon, — it cannot but be of indispensable necessity unto them to examine and search the Scripture diligently whether these things be so or no. For if there be no such work of the Spirit of God upon the hearts of men, and that indispensably necessary to their salvation; if there are no such assistances and supplies of grace needful unto every good duty as wherein they have been instructed, — then in the whole course of their profession they have only been seduced by “cunningly-devised fables,” their deceived hearts have fed upon ashes, and they are yet in their sins. It is, then, of no less consideration and importance than the eternal welfare of their souls immediately concerned therein can render it, that they diligently try, examine, and search into these things, by the safe and infallible touchstone and rule of the word, whereon they may, must, and ought, to venture their eternal condition. I know, indeed, that most believers are so far satisfied in the truth of these things and their own experience of them, that they will not be moved in the least by the oppositions which are made unto them and the scorn that is cast upon them; for “he that believeth on the Son of God hath the witness in himself,” 1 John v. 10: but yet, as Luke wrote his Gospel to Theophilus “that he might know the certainty of those things wherein he had been instructed,” Luke i. 4, — that is, to confirm him in the truth, by an addition of new degrees of assurance unto him, — so it is our duty to be so far excited by the clamorous oppositions that are made unto the truths which we profess, and in whose being such, we are as much concerned as our souls are worth, to compare them diligently with the Scripture, that we may be the more fully confirmed and established in them. And, upon the examination of the whole matter, I shall leave them to their option, as Elijah did of old: “If Jehovah be God, follow him; but if Baal be God, follow him.” If the things which the generality of professors do believe and acknowledge concerning the Spirit of God and his work on their hearts, his gifts and graces in the church, with the manner of their communication, be for the substance of them (wherein they all generally agree) according to the Scripture, taught and revealed therein, on the same terms as by them received, then may they abide in the holy profession of them, and rejoice in the consolations they have received by them; but if these things, with those others which, in the application of them to the souls of men, are directly and necessarily deduced, and to be deduced from them, are all but vain and useless imaginations, it is high time the minds of men were disburdened of them.