John Owen · 9 of 123

Chapter III. Divine nature and personality of the Holy Spirit proved and vindicated. · Part 1

We shall now proceed to the matter itself designed unto consideration, — namely, the dispensation of the Spirit of God unto the church; and I shall endeavour to fix what I have to offer upon its proper principles, and from them to educe the whole doctrine concerning it. And this must be so done as to manifest the interest of our faith, obedience, and holy worship, in the whole and each part of it; for these are the immediate ends of all divine revelations, according to that holy maxim of our blessed Saviour, “If ye know these things, happy are ye if ye do them.” To this end the ensuing principles are to be observed:—

First, The nature and being of God is the foundation of all true religion and holy religious worship in the world. The great end for which we were made, for which we were brought forth by the power of God into this world, is to worship him and to give glory unto him; for he “made all things for himself,” or his own glory, Prov. xvi. 4, to be rendered unto him according to the abilities and capacities that he hath furnished them withal, Rev. iv. 11. And that which makes this worship indispensably necessary unto us, and from whence it is holy or religious, is the nature and being of God himself. There are, indeed, many parts or acts of religious worship which immediately respect (as their reason and motive) what God is unto us, or what he hath done and doth for us; but the principal and adequate reason of all divine worship, and that which makes it such, is what God is in himself. Because he is, — that is, an infinitely glorious, good, wise, holy, powerful, righteous, self-subsisting, self-sufficient, all-sufficient Being, the fountain, cause, and author of life and being to all things, and of all that is good in every kind, the first cause, last end, and absolutely sovereign Lord of all, the rest and all-satisfactory reward of all other beings, — therefore is he by us to be adored and worshipped with divine and religious worship. Hence are we in our hearts, minds, and souls, to admire, adore, and love him; his praises are we to celebrate; him [are we] to trust and fear, and so to resign ourselves and all our concernments unto his will and disposal; to regard him with all the acts of our minds and persons, answerably to the holy properties and excellencies of his nature. This it is to glorify him as God; for seeing “of him, and through him, and to him are all things,” to him must be “glory for ever,” Rom. xi. 36. “Believing that God thus is, and that he is a rewarder of them that diligently seek him,” is the ground of all coming unto God in his worship, Heb. xi. 6. And herein lies the sin of men, that the “invisible things of God being manifest unto them, even his eternal power and Godhead,” yet “they glorify him not as God,” Rom. i. 19–21. This is to honour, worship, fear God for himself; that is, on the account of what he is himself. Where the divine nature is, there is the true, proper, formal object of religious worship; and where that is not, it is idolatry to ascribe it to or exercise it towards any. And this God instructs us in, in all those places where he proclaims his name and describes his eternal excellencies, and that either absolutely or in comparison with other things. All is, that we may know him to be such a one as is to be worshipped and glorified for himself, or his own sake.

Secondly, The revelation that God is pleased to make of himself unto us gives the rule and measure of all religious worship and obedience. His being, absolutely considered, as comprehending in it all infinite, divine perfections, is the formal reason of our worship; but this worship is to be directed, guided, regulated, by the revelation he makes of that being and of those excellencies unto us. This is the end of divine revelation, — namely, to direct us in paying that homage which is due unto the divine nature. I speak not now only of positive institutions, which are the free effects of the will of God, depending originally and solely on revelation, and which, therefore, have been various and actually changed; but this is that which I intend:— Look, what way soever God manifesteth his being and properties unto us, by his works or his word, our worship consisteth in a due application of our souls unto him according to that manifestation of himself.

Thirdly, God hath revealed or manifested himself as three in one, and, therefore, as such is to be worshipped and glorified by us; — that is, as three distinct persons, subsisting in the same infinitely holy, one, undivided essence. This principle might be, and, had not that labour been obviated, ought to have been, here at large confirmed; it being that which the whole ensuing discourse doth presuppose and lean upon. And, in truth, I fear that the failing of some men’s profession begins with their relinquishment of this foundation. It is now evident unto all that here hath been the fatal miscarriage of those poor deluded souls amongst us whom they call Quakers; and it is altogether in vain to deal with them about other particulars, whilst they are carried away with infidelity from this foundation. Convince any of them of the doctrine of the Trinity, and all the rest of their imaginations vanish into smoke. And I wish it were so with them only. There are others, and those not a few, who either reject the doctrine of it as false, or despise it as unintelligible, or neglect it as useless, or of no great importance. I know this ulcer lies hid in the minds of many, and cannot but expect when it will break out, and cover the whole body with its defilements whereof they are members But these things are left to the care of Jesus Christ. The reason why I shall not in this place insist professedly on the confirmation and vindication of this fundamental truth is, because I have done it elsewhere, as having more than once publicly cast my mite into this sanctuary of the Lord; for which and the like services, wherein I stand indebted unto the gospel, I have met with that reward which I did always expect. For the present I shall only say, that on this supposition, that God hath revealed himself as three in one, he is in all our worship of him so to be considered. And, therefore, in our initiation into the profession and practice of the worship of God, according to the gospel, we are in our baptism engaged to it, “In the name of the Father, and of the Son, and of the Holy Ghost,” Matt. xxviii. 19. This is the foundation of our doing all the things that Christ commands us, as verse 20. Unto this service we are solemnly dedicated, namely, of God, as Father, Son, and Holy Spirit; as they are each of them equally participant of the same divine nature.

Fourthly, These persons are so distinct in their peculiar subsistence that distinct actings and operations are ascribed unto them. And these actings are of two sorts:— 1. Ad intra, which are those internal acts in one person whereof another person is the object. And these acts ad invicem, or intra, are natural and necessary, inseparable from the being and existence of God. So the Father knows the Son and loveth him, and the Son seeth, knoweth, and loveth the Father. In these mutual actings, one person is the object of the knowledge and love of the other: John iii. 35, “The Father loveth the Son, and hath given all things into his hand.” Chap. v. 20, “The Father loveth the Son.” Matt. xi. 27, “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son.” John vi. 46, “None hath seen the Father, save he which is of God, he hath seen the Father.” This mutual knowledge and love of Father and Son is expressed at large, Prov. viii. 22–31; which place I have opened and vindicated elsewhere. And they are absolute, infinite, natural, and necessary unto the being and blessedness of God. So the Spirit is the mutual love of the Father and the Son, knowing them as he is known, and “searching the deep things of God.” And in these mutual, internal, eternal actings of themselves, consists much of the infinite blessedness of the holy God. Again, 2. There are distinct actings of the several persons ad extra; which are voluntary, or effects of will and choice, and not natural or necessary. And these are of two sorts:— (1.) Such as respect one another; for there are external acts of one person towards another: but then the person that is the object of these actings is not considered absolutely as a divine person, but with respect unto some peculiar dispensation and condescension. So the Father gives, sends, commands the Son, as he had condescended to take our nature upon him, and to be the mediator between God and man. So the Father and the Son do send the Spirit, as he condescends in an especial manner to the office of being the sanctifier and comforter of the church. Now, these are free and voluntary acts, depending upon the sovereign will, counsel, and pleasure of God, and might not have been, without the least diminution of his eternal blessedness. (2.) There are especial acts, ad extra, towards the creatures. This the whole Scripture testifieth unto, so that it is altogether needless to confirm it with particular instances. None who have learned the first principles of the doctrine of Christ, but can tell you what works are ascribed peculiarly to the Father, what to the Son, and what to the Holy Ghost. Besides, this will be manifested afterward in all the distinct actings of the Spirit; which is sufficient for our purpose.

Fifthly, Hence it follows unavoidably that this Spirit of whom we treat is in himself a distinct, living, powerful, intelligent, divine person; for none other can be the author of those internal and external divine acts and operations which are ascribed unto him. But here I must stay a little, and confirm that foundation which we build upon; for we are in the investigation of those things which that one and self-same Spirit distributeth according to his own will. And it is indispensably necessary unto our present design that we inquire who and what that one and selfsame Spirit is, seeing on him and his will all these things do depend. And we do know, likewise, that if men prevail in the opposition they make unto his person, it is to no great purpose to concern ourselves in his operations; for the foundation of any fabric being taken away, the superstructure will be of no use nor abide.

The opposition that is made in the world against the Spirit of God doctrinally may be reduced unto two heads; for some there are who grant his personality, or that he is a distinct self-subsisting person, but they deny his deity, deny him to be a participant of the divine nature, or will not allow him to be God. A created finite spirit they say he is, but the chiefest of all spirits that were created, and the head of all the good angels. Such a spirit they say there is, and that he is called the “Spirit of God,” or the “Holy Ghost,” upon the account of the work wherein he is employed. This way went the Macedonian heretics of old, and they are now followed by the Mohammedans; and some of late among ourselves have attempted to revive the same frenzy. But we shall not need to trouble ourselves about this notion. The folly of it is so evident that it is almost by all utterly deserted; for such things are affirmed of the Holy Ghost in the Scripture as that to assert his personality and deny his deity is the utmost madness that anyone can fall into in spiritual things. Wherefore, the Socinians, the present great enemies of the doctrine of the holy Trinity, and who would be thought to go soberly about the work of destroying the church of God, do utterly reject this plea and pretence. But that which they advance in the room of it is of no less pernicious nature and consequence: for, granting the things assigned to him to be the effects of divine power, they deny his personality, and assert that what is called by the name of the “Spirit of God,” or the “Holy Spirit,” is nothing but a quality in the divine nature, or the power that God puts forth for such and such purposes; which yet is no new invention of theirs. I do not design here professedly to contend with them about all the concernments of this difference; for there is nothing of importance in all their pretences or exceptions, but it will in one place or other occur unto consideration in our progress. I shall only at present confirm the divine personality of the Holy Ghost with one argument; which I will not say is such as no man can return the show of an answer unto, — for what is it that the serpentine wits of men will not pretend an answer unto, or an exception against, if their lusts and prejudices require them so to do? — but I will boldly say it is such as that the gates of hell shall never prevail against it in the hearts of true believers, the strengthening of whose faith is all that in it I do aim at. And if it do not unto all unprejudiced persons evince the truth and reality of the divine personality of the Holy Ghost, it must certainly convince all men that nothing which is taught or delivered in the Scripture can possibly be understood.

One consideration, which hath in part been before proposed, I shall premise, to free the subject of our argument from ambiguity; and this is, that this word or name “Spirit” is used sometimes to denote the Spirit of God himself, and sometimes his gifts and graces, the effects of his operations on the souls of men. And this our adversaries in this cause are forced to confess, and thereon in all their writings distinguish between the Holy Spirit and his effects. This alone being supposed, I say, it is impossible to prove the Father to be a person, or the Son to be so (both which are acknowledged), any other way than we may and do prove the Holy Ghost to be so; for he to whom all personal properties, attributes, adjuncts, acts, and operations, are ascribed, and unto whom they do belong, and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a person, is a person, and him are we taught to believe so to be. So know we the Father to be a person, as also the Son; for our knowledge of things is more by their properties and operations than by their essential forms. Especially is this so with respect to the nature, being, and existence of God, which are in themselves absolutely incomprehensible. Now, I shall not confirm the assumption of this argument with reference unto the Holy Ghost from this or that particular testimony, nor from the assignation of any single personal property unto him, but from the constant, uniform tenor of the Scripture in ascribing all these properties unto him. And we may add hereunto, that things are so ordered, in the wisdom of God, that there is no personal property that may be found in an infinite divine nature but it is in one place or other ascribed unto him.

There is no exception can be laid against the force of this argument, but only that some things, on the one hand, are ascribed unto the Spirit which belong not unto a person, nor can be spoken of him who is so; and, on the other, that sundry things that properly belong to persons are in the Scripture figuratively ascribed unto such things as are not so. Thus, as to the first head of this exception, the Holy Spirit is said to be “poured out,” to be “shed abroad,” to be “an unction,” or the like; of all which expressions we shall treat afterward. What then? shall we say that he is not a person, but only the power of God? Will this render those expressions concerning him proper? How can the virtue of God, or the power of God, be said to be poured out, to be shed abroad, and the like? Wherefore, both they and we acknowledge that these expressions are figurative, as many things are so expressed of God in the Scripture, and that frequently; and what is the meaning of them under their figurative colours we shall afterward declare. This, therefore, doth not in the least impeach our argument, unless this assertion were true generally, that whatever is spoken of figuratively in the Scripture is no person; which would leave no one in heaven or earth. On the other side, it is confessed that there are things peculiar unto rational subsistents or persons, which are ascribed sometimes unto those that are not so. Many things of this nature, as to “hope,” to “believe,” to “bear,” are ascribed unto charity, 1 Cor. xiii. 7. But everyone presently apprehends that this expression is figurative, the abstract being put for the concrete by a metalepsis, and charity is said to do that which a man endued with that grace will do. So the Scripture is said to “see,” to “foresee,” to “speak,” and to “judge,” which are personal actings; but who doth not see and grant that a metonymy is and must be allowed in such assignations, that being ascribed unto the effect, the Scripture, which is proper to the cause, the Spirit of God speaking in it? So the heavens and the earth are said to “hear,” and the fields, with the trees of the forest, to “sing” and “clap their hands,” by a prosopopœia. Now, concerning these things there is no danger of mistake. The light of reason and their own nature therein do give us a sufficient understanding of them; and such figurative expressions as are used concerning them are common in all good authors. Besides, the Scripture itself, in other places innumerable, doth so teach and declare what they are, as that its plain and direct proper assertions do sufficiently expound its own figurative enunciations: for these and such like ascriptions are only occasional; the direct description of the things themselves is given us in other places. But now with respect unto the Spirit of God all things are otherwise. The constant uniform expressions concerning him are such as declare him to be a person endowed with all personal properties, no description being anywhere given of him inconsistent with their proper application to him.

If a sober, wise, and honest man should come and tell you that in such a country, where he hath been, there is one who is the governor of it, that doth well discharge his office, — that he heareth causes, discerneth right, distributes justice, relieves the poor, comforts them that are in distress; supposing you gave him that credit which honesty, wisdom, and sobriety do deserve, would you not believe that he intended a righteous, wise, diligent, intelligent person, discharging the office of a governor? What else could any man living imagine? But now suppose that another unknown person, or, so far as he is known, justly suspected of deceit and forgery, should come unto you and tell you that all which the other informed you and acquainted you withal was indeed true, but that the words which he spake have quite another intention; for it was not a man or any person that he intended, but it was the sun or the wind that he meant by all which he spake of him: for whereas the sun by his benign influences doth make a country fruitful and temperate, suited to the relief and comfort of all that dwell therein, and disposeth the minds of the inhabitants unto mutual kindness and benignity, he described these things figuratively unto you, under the notion of a righteous governor and his actions, although he never gave you the least intimation of any such intention; — must you not now believe that either the first person, whom you know to be a wise, sober, and honest man, was a notorious trifler, and designed your ruin, if you were to order any of your occasions according to his reports, or that your latter informer, whom you have just reason to suspect of falsehood and deceit in other things, hath endeavoured to abuse both him and you, to render his veracity suspected, and to spoil all your designs grounded thereon? One of these you must certainly conclude upon. And it is no otherwise in this case. The Scripture informs us that the Holy Ghost rules in and over the church of God, appointing overseers of it under him; that he discerns and judgeth all things; that he comforteth them that are faint, strengthens them that are weak, is grieved with them and provoked by them who sin; and that in all these, and in other things of the like nature innumerable, he worketh, ordereth, and disposeth all “according to the counsel of his own will.” Hereupon it directeth us so to order our conversation towards God that we do not grieve him nor displease him, telling us thereon what great things he will do for us; on which we lay the stress of our obedience and salvation. Can any man possibly, that gives credit to the testimony thus proposed in the Scripture, conceive any otherwise of this Spirit but as of a holy, wise, intelligent person? Now, whilst we are under the power of these apprehensions, there come unto us some men, Socinians or Quakers, whom we have just cause on many other accounts to suspect, at least, of deceit and falsehood; and they confidently tell us that what the Scripture speaks concerning the Holy Spirit is indeed true, but that in and by all the expressions which it useth concerning him, it intendeth no such person as it seems to do, but “an accident, a quality, an effect, or influence of the power of God,” which figuratively doth all the things mentioned, — namely, that hath a will figuratively, and understanding figuratively, discerneth and judgeth figuratively, is sinned against figuratively, and so of all that is said of him. Can any man that is not forsaken of all natural reason as well as spiritual light choose now but determine that either the Scripture designed to draw him into errors and mistakes about the principal concernments of his soul, and so to ruin him eternally; or that these persons, who would impose such a sense upon it, are indeed corrupt seducers, that seek to overthrow his faith and comforts? Such will they at last appear to be. I shall now proceed to confirm the argument proposed:—

1. All things necessary to this purpose are comprised in the solemn form of our initiation into covenant with God. Matt. xxviii. 19, our Lord Jesus Christ commands his apostles to “disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” This is the foundation we lay of all our obedience and profession, which are to be regulated by this initial engagement. Now, no man will or doth deny but that the Father and the Son are distinct persons. Some, indeed, there are who deny the Son to be God; but none are so mad as to deny him to be a person, though they would have him only to be a man; — all grant him, whether God and man, or only man, to be a distinct person from the Father. Now, what confusion must this needs introduce, to add to them, and to join equally with them, as to all the concerns of our faith and obedience, the Holy Ghost, if he be not a divine person even as they! If, as some fancy, he be a person indeed, but not one that is divine, but a creature, then here is openly the same honour assigned unto him who is no more as unto God himself. This elsewhere the Scripture declares to be idolatry to be detested, Gal. iv. 8, Rom. i. 25. And if he be not a person, but a virtue and quality in God, and emanation of power from him, concerning which our adversaries τερατολογοῦσι, speak things portentous and unintelligible, what sense can any man apprehend in the words?

Besides, whatever is ascribed unto the other persons, either with respect unto themselves or our duty towards them, is equally ascribed unto the Holy Ghost; for whatsoever is intended by the “name” of the Father and of the Son, he is equally with them concerned therein. It is not the name “Father,” and the name “Son,” but the name of “God,” that is, of them both, that is intended. It is a name common to them all, and distinctly applied unto them all; but they have not in this sense distinct or diverse names. And by the “name” of God either his being or his authority is signified; for other intention of it none have been able to invent. Take the “name” here in either sense, and it is sufficient as to what we intend: for if it be used in the first way, then the being of the Spirit must be acknowledged to be the same with that of the Father; if in the latter, he hath the same divine authority with him. He who hath the nature and authority of God is God, — is a divine person.

Our argument, then, from hence is not merely from his being joined with the Father and the Son, for so, as to some ends and purposes, any creatures may be joined with them (this our adversaries prove from Acts xx. 32, Eph. vi. 10, Phil. iii. 10, 2 Thess. i. 9, and might do it from other places innumerable, although the first of these will not confirm what it is produced to give countenance unto, — Schlichting. de Trinitat. ad Meisner., p. 605); but it is from the manner and end of his being conjoined with the Father and the Son, wherein their “name,” — that is, their divine nature and authority, — is ascribed unto him, that we argue.

Again; We are said to be baptized εἰς τὸ ὄνομα, “into his name.” And no sense can be affixed unto these words but what doth unavoidably include his personality; for two things they may and do intend, nor any thing else but what may be reduced unto them:— First, Our religious owning the Father, Son, and Holy Ghost, in all our divine worship, faith, and obedience. Now, as we own and avow the one, so we do the other; for we are alike baptized into their name, equally submitting to their authority, and equally taking the profession of their name upon us. If, then, we avow and own the Father as a distinct person, so we do the Holy Ghost. Again; by being baptized into the name of the Father, and of the Son, and of the Holy Ghost, we are sacredly initiated and consecrated, or dedicated, unto the service and worship of the Father, Son, and Holy Ghost. This we take upon us in our baptism. Herein lies the foundation of all our faith and profession, with that engagement of ourselves unto God which constitutes our Christianity. This is the pledge of our entrance into covenant with God, and of our giving up ourselves unto him in the solemn bond of religion. Herein to conceive that anyone who is not God as the Father is, who is not a person as he is also, and the Son likewise, is joined with them for the ends and in the manner mentioned, without the least note of difference as to deity or personality, is a strange fondness, destructive of all religion, and leading the minds of men towards polytheism. And as we engage into all religious obedience unto the Father and Son herein, to believe in them, trust, fear, honour, and serve them, so we do the same with respect unto the Holy Ghost; which how we can do, if he be not as they are, no man can understand.

We do not, then, in this case, from hence merely plead our being baptized into the “Holy Ghost,” as some pretend; nor, indeed, are we said so to be. Men may figuratively be said to be baptized into a doctrine, when their baptism is a pledge and token of their profession of it. So the disciples whom the apostle Paul met with at Ephesus, Acts xix. 3, are said to be baptized εἰς τὸ Ιωάννου βάπτισμα, “into the baptism of John,” — that is, the doctrine of repentance for the forgiveness of sins, whereof his baptism was a pledge. So also the Israelites are said to be baptized εἰς Μωϋσῆν, “into Moses,” 1 Cor. x. 2, because he led and conducted them through the sea, when they were sprinkled with the waves of it as a token of their initiation into the rites and ceremonies which he was to deliver unto them. But we are said to be baptized into his “name;” which is the same with that of the Father and Son. And certainly this proposal of God as Father, Son, and Holy Ghost, to be the object of all our faith and worship, and our engagement hereunto required as the foundation of all our present religion and future hopes, being made unto us, and that under one and the same name; if the doctrine of a Trinity of persons, subsisting in the same undivided essence, be not taught and declared in these words, we may justly despair of ever having any divine mystery manifested unto us.