John Owen · 37 of 73

Chapter VII. The mediation of Christ. · Part 4

1. “Evident it is that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost to his own departure from the hearts or souls of men into which he is framed or come, but to his departure out of the world by death, which was now at hand.”

Ans. This is a weighty observation! yet withal it is evident that he opposeth the abiding of the Spirit with them as a comforter to his own bodily presence with them for that end. His was for a season, the other to endure for ever. And I desire to know how our Saviour Christ comes or enters into the souls or hearts of men but by his Spirit, and how these things come here to be distinguished. But, —

2. He says, “By the abiding of the Comforter with them for ever, he doth not mean his perpetual abode in their hearts, or the heart of any particular man, but his constant abiding in the world, in and with the gospel and the children thereof: in respect of which he saith of himself elsewhere, ‘I am with you always, even to the end of the world;’ as if he should have said, ‘This the purpose of my Father in sending me into the world requires that I should make no long stay in it. I am now upon my return. But when I come to my Father, I will intercede for you, and he will send you another Comforter:, upon better terms for staying and continuing with you than those on which I came; for he shall be sent, not to be taken out of the world by death, but to make his residence with and among you, my friends and faithful ones, for ever.’ Now, from such an abiding of the Holy Ghost with them as this cannot be inferred his perpetual abiding with any one personal believer determinately, much less with every one.”

Ans. 1. It was evident before that this promise was made to the disciples of Christ as believers, to quicken and strengthen their failing, drooping faith, in and under that great trial of losing the presence of their Master which they were to undergo; and being made unto them as believers, though upon a particular occasion, is made to all believers for “a quatenus ad omne valet argumentum.”

2. It is no less evident that, according to the interpretation here, without the least attempt of proof, importunately suggested, the promise is no way suited to give the least encouragement or consolation unto the disciples, in reference to the condition upon the account whereof it is now so solemnly given them. It is all one as if our Saviour should have said, “You are sadly troubled indeed, yea, your hearts are filled with trouble and fear, because I have told you that I must leave you. Be not so dejected. I have kept you whilst I have been with you in the world, and now I go away, and will send the Holy Spirit into the world; and, whatsoever becomes of you, or any of you, whether ye have any consolation or no, he shall abide in the world, perhaps, with some or other (that is, if any do believe, which it may be some will, it may be not) until the end and consummation of it.”

3. Is this promise of sending the Holy Spirit given to the apostles, or is it not? If you say not, assign whom it is given or made unto. Christ spake it to them, and doubtless they thought he intended them, and it was wholly suited to their condition. If it were made unto them, is it not in the letter of the promise affirmed that the Spirit shall abide with them for ever to whom it was given? If there be any subject of this promise in receiving the Spirit, he must of necessity keep his residence and abode with it for ever. The whole design of this section is to put the persons to whom this promise is made into the dark, that we may not see them; yea, to deny that it is made to any persons at all, as the recipient subject of the grace thereof, he tells you that” he abides in the world.” How, I pray? Doubtless not as the unclean spirit, that goes up and down in dry places, seeking rest and finding none. Christ promiseth his Spirit to his church, not to the world, — to dwell in the hearts of his, not to wander up and down. Nay, he abides with the apostles and their spiritual posterity; that is, believers, in our Saviour’s interpretation, John xvii. 20. Are they, then, and their posterity, (that is, believers), the persons to whom this promise is made, and who are concerned in it, with whom, as he is promised, he is to abide? This you can scarcely find out an answer to in the whole discourse. He tells you, indeed, the Holy Ghost was not to die, with such other rare notions; but for any persons particularly intended in this promise, we are still in the dark.

3. He tells us, “That from such an abiding of the Holy Ghost with them as this, cannot be enforced his perpetual abiding with any one person determinately.” But what kind of abiding it is that he intends is not easily apprehended. If on the account of this promise he is given to any person, on the same account he is to abide with the same person for ever. That which he seems to intend is the presence of the Spirit in the administration of the word, to make it effectual unto them to whom it is delivered, when the promise is to give him as a comforter to them on whom he is bestowed. But he adds, sect. 14, —

4. “And lastly, The particle ἵνα doth not always import the certainty of the thing spoken of, by way of event (no, not when the speech is of God himself), but ofttimes the intention only of the agent: so that the words, ‘That he may abide with you for ever do not imply an absolute necessity of his abiding with them for ever, but only this, that it should be the intent of him that should send him, and that he would send him in such a way, that, if they were true to their own interest, they might retain him and have his abode with them for ever. Turn the words any way, with any tolerable congruity, either to the scope of the place, manner of Scripture expression, principles of reason, and the doctrine of perseverance will be found to have nothing in them.”

Ans. 1. This is the πάνσοφον φάρμακον, that, when all medicines will not heal, must serve to skin the wound given our adversaries’ cause by the sword of the word: “The promise is made unto believers, indeed; but on such and such conditions as on the account whereof it may never be accomplished towards them.” 2. This no way suits Mr Goodwin’s interpretation of the place formerly mentioned and insisted on. If it be, as was said, only a promise of sending his Spirit into the world for the end by him insinuated, doubtless the word ἵνα must denote the event of the thing, and not an intention only that might fail of accomplishment; for let all or any individuals behave themselves how they will, it is certain, as to the accomplishment and event, that the Spirit of God shall be continued in the world, in the sense pleaded for. But it is not what is congruous to his own thoughts, but what may oppose ours (that is, the plain and obvious sense of the words), that he is concerned to make use of. It being not the sense of the place, but an escaping our argument from it, that lies in his design, he cares not how many contrary and inconsistent interpretations he gives of it. “Hæc non successit, aliâ aggrediemur viâ.” The word ἵνα denotes, as is confessed, the intention of Christ in sending the Spirit; that is, that he intends to send him to believers, so as that he should abide with them for ever. Now, besides the impossibility in general that the intention of God, or of the Lord Christ, as God and man, should be frustrate, whence in particular should it come to pass he should fail in this his intention? “I will send you the Holy Spirit, to abide with you for ever;” that is, “I intend to send you the Holy Spirit, that he may abide with you for ever.” What, now, should hinder this? “Why, it is given them upon condition that they be ‘true to their own interest, and take care to retain him.’ ” What is that, I pray? “Why, that they continue in faith, obedience, repentance, and close walking with God.” But to what end is it that he is promised unto them? is it not to teach them, to work in them faith, obedience, repentance, and close walking with God, to sanctify them throughout, and preserve them blameless to the end, making them “meet for the inheritance of the saints in light? “In case they obey, believe, etc., the Holy Ghost is promised unto them, to abide with them, to cause them to obey, believe, repent, etc.” 3. The intention of Christ for the sending of the Spirit, and his abiding for ever with them to whom he is sent, is but one and the same; and if any frustration of his intention do fall out, it may most probably interpose as to his sending of the Spirit, not as to the Spirit’s continuance with them to whom he is sent, which is asserted absolutely upon the account of his sending him. He sends him ἵνα μένῃ. His abode is the end of his sending; which, if he be sent, shall be obtained.

Upon the whole, doubtless, it will be found that the doctrine of perseverance finds so much for its establishment in this place of Scripture and promise of our Saviour, that by no art or cunning it will be prevailed withal to let go its interest therein. And though many attempts be made to turn and wrest this testimony of our Saviour several ways, and those contrary to and inconsistent with one another, yet it abides to look straight forward to the proof and confirmation of the truth, that lies not only in the womb and sense of it, but in the very mouth and literal expression of it also. I suppose it is evident to all that Mr Goodwin knows not what to say to it, nor what sense to fix upon. At first it is made to the apostles, not to all believers; then, when this will not serve the turn, there being a concession in that interpretation destructive to his whole cause, it is made as a privilege to the church, not to any individual persons; but yet, for fear that this privilege must be vested in some individuals, it is denied that it is made to any, but only is a promise of the Spirit’s abode in the world with the word; but, perhaps some thoughts coming upon him that this will no way suit the scope of the place, nor be suited to the intendment of Christ, it is lastly added, that let it be made to whom it will, it is conditional, though there be not the least intimation of any condition in the text or context, and that [condition] by him assigned be coincident with the thing itself promised! But hereof so far; and so our second testimony. The testimony of the Son abides still by the truth for the confirmation whereof it is produced; and in the mouth of these two witnesses, the abiding of the Spirit with believers to the end is established.

Add hereunto, thirdly, The testimony of the third that bears witness in heaven, and who also comes near and bears witness to this truth in the hearts of believers, even of the Spirit itself; and so I shall leave it sealed under the testimony of the Father, Son, and Holy Ghost. As the other two gave in their testimony in a word of promise, so the Spirit doth in a real work of performance; wherein, as he bears a distinct testimony of his own, the saints baying a peculiar communion and fellowship with him therein, so he is, as the common seal of Father and Son, set unto that truth which by their testimony they have confirmed. There are, indeed, sundry things whereby he confirms and establisheth the saints in the assurance of his abode with them for ever. I shall at present mention that one eminent work of his, which, being given unto them, he doth accomplish to this very end and purpose, and that is his sealing of them to the day of redemption; — a work it is, often in the Scripture mentioned, and still upon the account of assuring the salvation of believers: 2 Cor. i. 22, “Who hath also sealed us.” Having mentioned the certainty, unchangeableness, and efficacy, of all the promises of God in Christ, and the end to be accomplished and brought about by them, — namely, the “glory of God in believers” (verse 20, “All the promises of God in him are yea, and in him amen, unto the glory of God by us”), — the apostle acquaints the saints with one foundation of the security of their interest in those promises, whereby the end mentioned, “the glory of God by them,” should be accomplished. This he ascribes to the efficacy of the Spirit, bestowed on them in sundry works of his grace, which he reckoneth, verses 21, 22. Among them this is one, that he seals them. As to the nature of this sealing, and what that act of the Spirit of grace is that is so called, I shall not now insist upon it. The end and use of sealing is more aimed at in this expression than the nature of it, — what it imports than wherein it consists. Being a term forensical, and translated from the use and practice of men in their civil transactions, the use and end of it may easily, from the original rise thereof, be demonstrated. Sealing amongst men hath a twofold use:— First, To give secrecy and security (in things that are under present consideration) to the things sealed. And this is the first use of sealing, by a seal set upon the things sealed. Of this kind of sealing chiefly have we that long discourse of Salmasius, in the vindication of his Jus Atticum against the animadversions of Heraldus. And, secondly, To give an assurance or faith for what is, by them that seal, to be done. In the first sense are things sealed up in bags and in treasuries, that they may be kept safe, none daring to break open their seals. In the latter are all promissory engagements confirmed, established, and made unalterable, wherein men, either in conditional compacts or testamentary dispositions, do oblige themselves. These are the Sigilla appensa that are yet in use in all deeds, enfeoffments, and the like instruments in law. And with men, if this be done, their engagements are accounted inviolable. And because all men have not that truth, faithfulness, and honesty, as to make good even their sealed engagements, the whole race of mankind hath consented unto the establishment of laws and governors, amongst others to this end, that all men may be compelled to stand to their sealed promises, Hence, whatsoever the nature of it be, and in what particular soever it doth consist, the end and use of this work, in this special acceptation, is taken evidently in the latter sense from its use amongst men. Expressed it is upon the mention of the promises, 2 Cor. i. 20. To secure believers of their certain and infallible accomplishment unto them, the apostle tells them of this sealing of the Spirit, whereby the promises are irrevocably confirmed unto them to whom they are made, as is the case among the sons of men. Suitably, Eph. i. 13, he saith they are “sealed by the Holy Spirit of promise;” that is, who is promised unto us, and who confirms to us all the promises of God, Heb. ix. 14. That the other end of sealing also, safety and preservation, is designed therein, secondarily, appears from the appointed season whereunto this sealing shall be effectual. It is “to the day of redemption,” Eph. iv. 30; until the saints are brought to the enjoyment of the full, whole, and complete purchase made for them by Christ when he “obtained for them eternal redemption.” And this is a real testimony which the Holy Spirit gives to his own abiding with the saints for ever. The work he accomplisheth in them and upon them is on set purpose designed to assure them hereof, and to confirm them in the faith of it.

Unto an argument from this sealing of the Spirit, thus proposed, “Those who are sealed shall certainly be saved,” Mr Goodwin excepts sundry things, chap. xi. sect. 42, p. 255–257; which, because they are applied to blur that interpretation of the words of the Holy Ghost which I have insisted on, I shall briefly remove out of the way, that they may be no farther offensive to the meanest sealed one.

He answers, then, first, by distinguishing the major proposition thus: “They who are sealed shall certainly be saved with such a sealing which is unchangeable by any intervenience whatsoever, as of sin and apostasy, so that they cannot lose their faith; but if the sealing be only such the continuance whereof depends on the faith of the sealed, and consequently may be reversed or withdrawn, it no way proves that all they who are partakers of it must of necessity retain their faith. Therefore,” saith he, secondly, “we answer farther, that the sealing with the Spirit spoken of is the latter kind of sealing, not the former, — that is, which depends upon the faith of those that are sealed, — as in the beginning or first impression of it, so in the duration or continuance of it; and consequently there is none other certainty of its continuance but only the continuance of the said faith, which being uncertain, the sealing depending on it must needs be uncertain also. That the sealing mentioned depends upon the faith of the sealed is evident, because it is said, ‘In whom also, after ye believed, ye were sealed with the Spirit of promise.’ ”

Ans. I dare say there is no honest man that would take it well at the hand of Mr Goodwin, or any else, that should attempt, by distinctions, or any other way, to alleviate or take off the credit of his truth and honesty in the performance of all those things whereunto, and for the confirmation whereof, he hath set his seal. What acceptation a like attempt in reference to the Spirit of God is like to find with him, he may do well to consider. In the meantime, he prevails not with us to discredit this work of his grace in the least; for, —

1. This supposal of such interveniencies of sin and wickedness in the saints as are inconsistent with the life of faith and the favour of God, as also of apostasy, are but a poor, mean insinuation for the begging of the thing in question, which will never be granted on any such terms. An interveniency of apostasy, — that is, defection from the faith, — is not handsomely supposed whilst men continue in the faith.

2. That which is given for the confirmation of their faith, and on set purpose to add continuance to it, as this is, cannot depend on the condition of the continuance of their faith. The Holy Ghost seals them to the day of redemption, confirming and establishing thereby an infallible continuance of their faith; but, it seems, upon condition of their continuance in the faith. Cui fini? Of what hitherto is said, this is the sum: “If they who are sealed apostatize into sin and wickedness, they shall not be saved, notwithstanding that they have been sealed.” And this must pass for an answer to our argument, proving that they cannot so apostatize because they are sealed on purpose to preserve and secure them from that condition. Men need not go far to seek for answers to any argument, if such as these (pure beggings of the thing in question and argued) will suffice.

3. Neither doth “the beginning or first impression of the sealing” depend upon their faith any otherwise but as believers are the subject of it, which is not to have any kind of dependence upon it, either as to its nature or use. Neither doth that place of the apostle, Eph. i. 13, “After that ye believed ye were sealed,” prove any such thing, unless this general axiom be first established, that all things which in order of nature are before and after have the connection of cause and effect, or at least of condition and event, between them. It proves, indeed, that their believing is in order of nature antecedent to their sealing, respecting the use of it here mentioned; but this proves not at all that faith is the condition of sealing, the bestowing of faith and the grant of this seal to establish it being both acts depending merely, solely, and distinctly, on the free grace of God in Christ. Though faith in order of nature go before hope, yet is no hope bestowed on men on the condition of believing. The truth is, both faith and sealing, and all other spiritual mercies, as to the goodwill of God bestowing them, are at once granted us in Jesus Christ; but as to our reception of them, and the actual instating of our souls in the enjoyment of them, or rather as to the exerting of themselves in us, they have that order which either the nature of the things themselves requires, or the sovereign will of God hath allotted to them. Neither doth sealing bespeak any grace in us, but a peculiar improvement of the grace bestowed on us. So that, —

4. We refuse the answer suggested by Mr Goodwin, “That sealing depends” (that is, in his sense) “upon believing, as to the first grant of it, but not as to the continuance thereof,” and reject his supposal of “one that hath truly believed making shipwreck of his faith,” as too importune a cry, or begging of that which it is evident cannot be proved. I shall add only, that Mr Goodwin granting here the continuance of faith to be a thing “uncertain,” which is a word to express a very weak probability of a thing, is much fallen off from his former confident expression of the “only remote possibility” of believers falling away. That their falling away should be scarcely possible, and yet their continuance in the faith very uncertain, is somewhat uncouth. But this is the foundation of that great consolation which Mr Goodwin’s doctrine is so pregnant and teeming withal, that it even groans to be delivered. “Their continuance in believing is uncertain; therefore they must needs rejoice and be filled with consolation.” But he answers farther:—

“I answer farther, by way of exception, that the sealing we speak of is neither granted by God unto believers themselves upon any such terms as that upon no occasion or occasions whatsoever, as of the greatest and most horrid sins committed and long continued in by them, or the like, it should ever be interrupted or effaced; for this is contrary to many plain texts of Scripture, and particularly unto all those where either apostates from God, or evil-doers and workers of iniquity, are threatened with the loss of God’s favour and of the inheritance of life, such as Heb. x., etc.”

Ans. 1. It is the intent and purpose of God that the sealing of believers shall abide with them for ever; whence comes it to pass that his purposes do not stand, and that he doth not fulfil his pleasure? “It is not that he changeth, but that men are changed; — that is, the beginning of the change is not in him; occasion of it is administered unto him by men.” When his sealing is removed from believers, doth God still purpose that it shall continue with them, or no? If he doth, then he purposeth that shall be which is not, which it is his will shall not be; and he continues in his vain purpose to eternity. Or, if he ceases to purpose, how is it that he is not changed? Such things bespeak a change in the sons of men, which we thought had been incompatible with the perfection of the divine nature, even that he should will and purpose one thing at one time, and another, yea the clean contrary, at another. “Yea, but the reason of it is, because the men concerning whom his purposes are do change.” This salves not the immutability of God. Though he doth not change from any new consideration in himself and from himself, yet he doth from obstructions in his way and to his thoughts in the creatures; — yea, instead of salving his unchangeableness, this is destructive to his omnipotency.

2. This whole answer is a supposal that God may alter his purpose of confirming men in grace, if they be not confirmed in grace; or, that though God’s purpose be to seal them to the day of redemption, yet they may not continue nor be preserved thereunto; and then God’s purpose of their continuance ceaseth also. This is, —

3. More evident in his second answer, by way of exception, which is made up of these two parts:— first, A begging of the main, and, upon the matter, only thing in question, by supposing that believers may fall into the most horrible sins, and continue in them to the end; so proving, with great evidence and perspicuity, that believers may fall away, because they may fall away! and, second, A suggestion of his own judgment to the contrary, and his supposal that it is confirmed by some texts of Scripture; which, God assisting, shall be delivered from this imputation hereafter. And these two do make up so clear an answer to the argument in hand that a man knows not well what to reply! Let us take it for granted that believers may fall away, and how shall we prevent Mr Goodwin from proving it! But he adds farther:—

“Believers are said to be sealed by the Holy Spirit of God against, or until, or for (εἰς) the day of redemption; because that holiness which is wrought in them by the Spirit of God qualifies them, puts them into a present and actual capacity of partaking in that joy and glory which the great day of the full redemption of the saints (that is, of those who lived and died, and shall be found such) shall bring with it; and it is called the earnest of their inheritance.”

Ans. How εἰς comes to be “against” or “for,” or to denote the matter spoken of, and what all this is to the purpose in hand, he shows not. The aim of him the words are spoken of, and the uninterrupted continuance of the work mentioned to the end expressed, seem rather to be intended in the whole coherence of the words. Neither is the use of sealing to prepare any thing for such a time, but to secure and preserve it thereunto. He that hath a conveyance sealed unto him is not only capacitated for the present to receive the estate conveyed, but is principally assured of a right and title for a continued enjoyment of it, not to be reversed. It is not the nature of this work of the Holy Ghost, wherein it is coincident with other acts of his grace, but the particular use of it, as it is a sealing, and God’s intendment by it, to confirm us to the day of redemption, that comes under our consideration. If it were a season to inquire wherein it consists, I suppose we should scarce close with Mr Goodwin’s description of it, namely, “that it is a qualifying of men, and putting them in an actual capacity to partake of joy,” etc. He is the first I know of that gave this description of it, and probably the last that will do so. Of the “earnest of the Spirit” in its proper place.

What he adds in the last place, namely, “If the apostle’s intent had been to inform the Ephesians that the gift of the Holy Spirit, which they had received from God, was the earnest of their inheritance, upon such terms that no unworthiness or wickedness whatsoever on their parts could ever hinder the actual collation of this inheritance upon them, he had plainly prevaricated with that most serious admonition wherein he addresses himself to them afterward, ‘For this ye know, that no whoremonger,’ etc., ‘hath any inheritance in the kingdom of Christ.’ ” This, I say, is of the same alloy with what went before; for, —

1. Here is the same begging of the question as before, and that upon a twofold account:— (1.) In supposing that believers may fall into such sins and unworthiness as are inconsistent with the state of acceptation with God; which is the very thing he hath to prove. (2.) In supposing that if believers are sealed up infallibly to redemption, the exhortations to the avoidance of sins in themselves, and to all that continue in them, destructive to salvation, are in vain; which is a figment in a case somewhat alike (as to the reason of it), rejected by men that knew nothing of the nature of God’s promises nor his commands, nor the accommodation of them both to the fulfilling in believers “all the good pleasure of his goodness.”