John Owen · 40 of 73

Chapter VIII. The indwelling of the Spirit. · Part 2

Secondly, The Scripture sets forth this union by many illustrations, given unto it from the things of the nearest union that are subject to our apprehension, giving the very terms of the things so united unto Christ and his in their union. I shall name some few of them:—

(1.) That of head and members making up one body is often insisted on. Christ is the head of his saints, and they, being many, are members of that one body, and of one another; as the apostle at large, 1 Cor. xii. 12, “As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ.” The body is one, and the saints are one body, yea, one Christ, — that is, mystical. They, then, are the body. What part is Christ? He is the head: 1 Cor. xi. 3, “The head of every man” (that is, every believer) “is Christ;” he is “the head of the church, and the saviour of the body,” Eph. v. 23; he is “the head of the body, the church,” Col. i. 18. This relation of head and members, I say, between Christ and his, holds out the union that is between them, which consists in their being so. As the head and the members make one body, so Christ and his members make one mystical Christ. Whence, then, is it that the head and members have this their union, whereby they become one body? wherein doth it consist? Is it that from the head the members do receive their influences of life, sense, and guidance, as the saints do from Christ? Eph. iv. 15, 16, they “grow up into him in all things, which is the Head: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part,” groweth up to a holy increase. So also Col. ii. 19, “Holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” But evidently this is their communion, whereunto union is supposed. Our union with Christ cannot consist in the communication of any thing to us as members, from him the head; but it must be in that which constitutes him and us in the relation of head and members. He is our head antecedently in order of nature to any communication of grace from him as a head, and yet not antecedently to our union with him. Herein, then, consists the union of head and members, that though they are many, and have many offices, places, and dependencies, there is but one living, quickening soul in head and members. If a man could be imagined so big and tall as that his feet should stand upon the earth, and his head reach the starry heavens, yet, having but one soul, he is still but one man. As, then, one living soul makes the natural head and members to be one, one body; so one quickening Spirit, dwelling in Christ and his members, gives them their union, and makes them one Christ, one body. This is clear from 1 Cor. xii. 12, 13. As “the first man Adam was made a living soul,” so “the last Adam is made a quickening spirit,” chap. xv. 45.

(2.) Of husband and wife. The union that is between them sets out the union betwixt Christ and his saints. There is not any one more frequent illustration of it in the Scripture, the Holy Ghost pursuing the allusion in all the most considerable concernments of it, and holding it out as the most solemn representation of the union that is between Christ and his church: Eph. v. 31, 32, “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.” The transition is eminent from the conjugal relation that is between man and wife unto Christ and his church. What the apostle had spoken of the one, he would have understood of the other. Wherein consists, then, the union between man and wife, which is chosen by God himself to represent the union between Christ and his church? The Holy Ghost informs us, Gen. ii. 24, “They shall be no more twain, but one flesh.” This is their union, — they shall be no more twain, but (in all mutual care, respect, tenderness, and love) one flesh. The rise of this you have, verse 23, because of the bone and flesh of Adam was Eve his helper made. Hence are they said to be “one flesh.” Wherein, then, in answer to this, is the union between Christ and his church? The same apostle tells us, 1 Cor. vi. 16, 17, “He,” saith he, “that is joined to an harlot is one body, but he that is joined unto the Lord is one spirit.” As they are one flesh, so these are one spirit; and as they are one flesh, because the one was made out of the other, so these are one spirit, because the Spirit which is in Christ, by dwelling in them, makes them his members, which is their union.

(3.) Of a tree, — an olive, a vine, and its boughs, and branches. “I am the vine,” saith Christ, “ye are the branches,” John xv. 5; “abide in me, and I in you.” As tree and branches, they have an abiding union one with another. Wherein this consists the apostle sets out under the example of an olive and his boughs, Rom. xi. 16, 17. It is in this, that the branches and boughs being ingrafted into the tree, they partake of the very same juice and fatness with the root and tree, being nourished thereby. There is the same fructifying, fattening virtue in the one as the other; only with this difference, in the root and tree it is originally, in the boughs by communication. And this also is chosen to set out the union of Christ and his. Both he and they are partakers of the same fruit-bearing Spirit; he that dwells in them dwells in him also: only, it is in him, as to them, originally; in them by communication from him. Take a scion, a graft, a plant, fix it to the tree with all the art you can, and bind it on as close as possible, yet it is not united to the tree until the sap that is in the tree be communicated to it; which communication states the union. Let a man be bound to Christ by all the bonds of profession imaginable, yet unless the sap that is in him, the holy and blessed Spirit, be also communicated to him, there is no union between them. And this is the first thing that doth issue and depend upon the indwelling of the Spirit in believers, even union with Christ, which is a demonstration of it a posteriori.

2. The Spirit as indwelling gives us life and quickening. “God quickens our mortal bodies (or us in them) by his Spirit that dwelleth in us,” Rom. viii. 11, by which Spirit Christ also was raised from the dead; and therefore, the apostle mentioning in another place the beginning and carrying on of faith in us, he saith it is wrought “according to the exceeding greatness of the power of God, which he wrought in Christ, when he raised him from the dead,” Eph. i. 19, 20. Now, in this quickening there are two things:— (1.) The actus primus, or the life itself bestowed; (2.) The operations of that life in them on whom it is bestowed.

(1.) For the first, I shall not positively determine what it is, nor wherein it doth consist. This is clear, that by nature “we are dead in trespasses and sins;” that in our quickening we have a new spiritual life communicated to us, and that from Christ, in whom it is treasured up for that purpose. But what this life is, it doth not fully appear whilst we are here below. All actual graces confessedly flow from it, and are distinct from it, as the operations of it. I say, in this sense they flow from it confessedly, as suitable actings are from habits, though to the actual exercise of any grace within, new help and assistance is necessary, in that continual dependence are we upon the fountain. Whether it consists in that which is called “habitual grace,” or the gracious suitableness and disposition of the soul unto spiritual operations, may be doubted. The apostle tells us Christ is our life: Col. iii. 4, “When Christ, who is our life, shall appear;” and Gal. ii. 20, “Christ liveth in me.” Christ liveth in believers by his Spirit, as hath been declared. “Christ dwelleth in you,” and, “His Spirit dwelleth in you,” are expressions of the same import and signification. But, —

(2.) God by his Spirit “worketh in us both to will and to do of his own good pleasure.” All vital actions are from him. It may be said of graces and gracious operations as well as gifts, “All these worketh in us that one and the self-same Spirit, dividing to every one as he will.” But this is not now to be insisted on.

3. The Spirit as indwelling gives guidance and direction to them in whom he is as to the way wherein they ought to walk: Rom. viii. 14, “As many as are led by the Spirit of God.” The Spirit leads them in whom it is. And verse 1, they are said to “walk after the Spirit.” Now, there is a twofold leading, guidance, or direction:— (1.) Moral and extrinsical, the leading of a rule; (2.) Eternal and efficient, the leading of a principle.

Of these, the one lays forth the way, the other directs and carries along in it. The first is the Word, giving us the direction of a way, of a rule; the latter is the Spirit, effectually guiding and leading us in all the paths thereof. Without this the other’s direction will be of no saving use; it may be “line upon line, precept upon precept,” yet men go backward and are ensnared. David, notwithstanding the rule of the Word, yea the Spirit of prophecy, for the inditing of more of the mind of God for the use of the church, when moved thereunto, yet in one psalm cries out four times, “Oh! give me understanding, that I may learn try commandments,” concluding that hence would be his life, that therein it lay: “Oh! give me,” saith he, “understanding, and I shall live,” Ps. cxix. 144. So Paul bidding Timothy consider the word of the Scripture, that he might know whence it is that this will be of use unto him, he adds, “The Lord give thee understanding in all things,” 2 Tim. ii. 7. How this understanding is given the same apostle informs us, Eph. i. 17, 18, “The God of our Lord Jesus Christ, the Father of glory, give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being” thereby “enlightened;” 1 Cor. ii. 11, 12. It is the “Spirit of wisdom and revelation,” the Holy Spirit of God, from whom is all spiritual wisdom, and all revelation of the will of God, who being given unto us by the God of our Lord Jesus Christ, and our God in him, “enlightens our understanding, that we may know,” etc. And on this account is the Son of God said to “come and give us an understanding to know him that is true,” that is, himself by his Spirit, 1 John v. 20.

Now, there be two ways whereby the Spirit gives us guidance to walk according to the rule of the word:—

(1.) By giving us “the knowledge of the will of God, in all wisdom and spiritual understanding,” Col. i. 9, carrying us on “unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ,” chap. ii. 2. This is that spiritual, habitual, saving illumination, which he gives to the souls of them to whom he is given: “He who commanded light to shine out of darkness, by him shineth into their hearts, to give them the light of the knowledge of his glory in the face of Jesus Christ,” 2 Cor. iv. 6. This is elsewhere termed “translating from darkness to light, opening blind eyes, giving light to them that are in darkness, freeing us from the condition of natural men, who discern not the things that are of God.” This the apostle makes it his design to clear up and manifest, Corinthians 2. He tells you the things of the gospel are “the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glow,” verse 7; and then proves that an acquaintance herewith is not to be attained by any natural means or abilities whatsoever, verse 9, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him;” and thence, unto the end of the chapter, variously manifests how this is given to believers and wrought in them by the Spirit alone, from whom it is that they know the mind of Christ. “But,” saith he, “God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, even the deep things of God. For who knoweth the things of a man but the spirit of a man? and who knoweth the things of God but the Spirit of God? And we have received the spirit, not of this world, but the Spirit which is of God; that we may know the things which are freely given us of God.”

The word is as the way whereby we go; yea, as an external light, as “a lamp unto our feet, and a light unto our path,” Ps. cxix. 105; yea, as the sun in the firmament, sending forth its beams of light abundantly. But what will this profit if a man have no eyes in his head? There must not only be light in the object and in the medium, but in the subject, in our hearts and minds; and this is of the operation of the Spirit of light and truth given to us, as the apostle tells us, 2 Cor. iii. 18, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glow, as by the Spirit of the Lord.”

This is the first way whereby the Holy Spirit dwelling in us gives guidance and direction. Fundamentally, habitually, he enlightens our minds, give us eyes, understandings, shines into us, translates us from darkness into marvellous light, whereby alone we are able to see our way, to know our paths, and to discern the things of God: without this men are “blind, and cannot see afar off,” 2 Pet. i. 9.

There are three things which men either have or may be made partakers of without this, — this communication of light by the indwelling Spirit:—

[1.] They have the subject of knowledge, a natural faculty of understanding. Their minds remain; though depraved, destroyed, perverted, yea, so far that “their eye and the light that is in them is darkness,” yet the faculty remains still, Matt. vi. 23.

[2.] They may have the object, or truth revealed in the word. This is common to all that are made partakers of the good word of God; that is, to whom it is preached and delivered, as it is to many whom “it doth not profit, not being mixed with faith,” Heb. iv. 2.

[3.] The ways and means of communicating the truth so revealed to their minds or understandings, which is the literal, grammatical, logical delivery of the things contained in the Scriptures, as held out to their minds and apprehensions in their meditation on them. And this means of conveyance of the sense of the Scripture is plain, obvious, and clear, in all necessary truths.

A concurrence of these three will afford and yield them that have it, upon their diligence and inquiry, a disciplinary knowledge of the literal sense of Scripture, as they have of other things. By this means the light shines φαίνει, sends out some beams of light into their dark minds; “but the darkness comprehends it not,” receives not the light in a spiritual manner, John i. 5. There is, notwithstanding all this, still wanting the work of the Spirit, before mentioned, creating and implanting in and upon their understandings and minds that light and power of discerning spiritual things which before we insisted on. This the Scripture sometimes calls the “opening of the understanding,” Luke xxiv. 45; sometimes the “giving an understanding” itself, 2 Tim. ii. 7, 1 John v. 20; sometimes “light in the Lord,” Eph. v. 8. Notwithstanding all the advantages formerly spoken of, without this men are still “natural men and darkness, not comprehending, not receiving the things of God,” — that is, not spiritually; for so the apostle adds, “Because they are spiritually discerned,” 1 Cor. ii. 14. Receiving spiritual things by mere natural mediums, they become “foolishness” unto them. This is the first thing that the Spirit dwelling in us doth towards guidance and direction: he gives a new light and understanding, whereby, in general, we are enabled to “discern, comprehend, and receive spiritual things.”

(2.) In particular, he guides and leads men to the embracing particular truths, and to the walking in and up unto them. Christ promised to give him to us for this end, — namely, to lead us into all truth: John xvi. 13, “He will guide you into all truth.” There is more required to the receiving, entertaining, embracing, a particular truth, and rejecting of what is contrary unto it, than a habitual illumination. This also is the work of the Spirit that dwells in us; he works this also in our minds and hearts. Therefore the apostle secures his “little children” that they shall be led into truth and preserved from seduction on this account: 1 John ii. 20, “Ye have an unction from the Holy One” (or, ye have received the Spirit from the Lord Jesus), “and ye shall know all things.” Why so? Because it is his work to guide and lead you into all the things whereof I am speaking. And more fully, verse 27, “The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” It is received as promised; it doth abide, as the Spirit is said to do; and it teacheth, which is the proper work of the Spirit in an eminent manner.

Now, this guidance of believers by the Spirit, as to the particular truths and actings, consists in his putting forth of a twofold act of light and power:—

[1.] Of light; and that also is twofold:—

1st. Of beauty, as to the things to be received or done. He represents them to the soul as excellent, comely, desirable, and glorious, leading us on in the receiving of truth “from glory to glory,” 2 Cor. iii. 18. He puts upon every truth a new glory, making and rendering it desirable to the soul; without which it cannot be closed withal, as not discovering either suitableness or proportion unto the minds and hearts of men. And, —

2dly. By some actual elevation of the mind and understanding to go forth unto and receive into itself the truth as represented to it: by both of them sending forth light and truth, Ps. xliii. 3; blowing off the clouds, and raising up the day-star that rises in our hearts, 2 Pet. ii. 19.

[2.] Of power: Isa. xxxv. 5, 6, the breaking forth of streams makes not only the blind to see but the lame to leap. Strength comes as well as light, by the pouring out of the Spirit on us; strength for the receiving and practice of all his gracious discoveries to us.

He leads us, not only in general, implanting a saving light in the mind, whereby it is disposed and enabled to discern spiritual things in a spiritual manner, but also as to particular truths, rendering them glorious and desirable. Opening the mind and understanding by new beams of light, he leads the soul irresistibly unto the receiving of the truths revealed; which is the second thing we have by him.

I shall only observe, for a close of this, one or two consequences of the weight of this twofold operation of the indwelling of Christ:—

[1.] From the want of the first, or his creating a new light in the minds of men, it is that so many labour in the fire for an acquaintance with the things of God; it is, I say, a consequence of it, as darkness is of absence of the sun. Many we see, after sundry years spent in considerable labours and diligence, reading of many books, with a contribution of assistance from other useful arts and sciences, in the issue of all their endeavours do wax “vain in their imaginations, having their foolish hearts darkened; professing themselves wise, they become fools;” being so far from any sap and savour that they have not the leaves of ability in things divine, Rom. i. 21, 22. Others, indeed, make some progress in a disciplinary knowledge of the doctrines of the Scriptures, and can accurately reason and distinguish about them, according to the forms wherein they have been exercised, and that to a great height of conviction in their own spirits, and permanency in the profession they have taken up. But yet all this while they abide without any effectual power of the truth conforming and framing their spirits unto the likeness and mould thereof, Rom. vi. 17. They do but “see men walking like trees.” Some shines of the light break in upon them, which rather amaze than guide them; they “comprehend it not.” They see spiritual things in a natural light, and presently forget what manner of things they were, and in the species wherein they are retained they are “foolishness,’ 1 Cor. ii. 12–14.

[2.] From the want of the latter it is that we ourselves are so slow in receiving some parts of truth, and do find it so difficult to convince others of some other parts of it, which to us are written with the beams of the sun. Unless the truth itself be rendered a glory to the understanding, and the mind be actually enlightened as to the truth represented, it is not to be received in a spiritual manner. Those who know at all what the truth is, “as the truth is in Jesus,” will not take it up upon any other more common account. Sometimes in dealing with godly persons to convince them of a truth, we are ready to admire at their stupidity or perverseness, that they will not receive that which shines in with so broad a light upon our spirits. The truth is, until the Holy Spirit sends forth the light and power mentioned, it is impossible that their minds and hearts should rest and acquiesce in any truth whatever. But, —

4. From this indwelling of the Spirit we have supportment. Our hearts are very ready to sink and fail under our trials; indeed, a little thing will cause us so to do: flesh, and heart, and all that is within us, are soon ready to fail, Ps. lxxiii. 26. Whence is it that we do not sink into the deeps? that we have so many and so sweet and gracious recoveries, when we are ready to be swallowed up? The Spirit that dwells in us gives us supportment. Thus it was with David, Ps. li. 12. He was ready to be overwhelmed under a sense of the guilt of that great sin which God then sorely charged upon his conscience, and cries out like a man ready to sink under water, “O uphold me with thy free Spirit;” — “If that do not support me, I shall perish.” So Rom. viii. 26, the Spirit helpeth, bears up that infirmity which is ready to make us go double. How often should we be overborne with our burdens, did not the Spirit put under his power to bear them and to support us! Thus Paul assures himself that he shall be carried through all his trials by the help supplied to him by the Spirit, Phil. i. 19.

There are two special ways whereby the Spirit communicates supportment unto the saints when they are ready to sink, and that upon two accounts, first, of consolation, and then of strength:—

(1.) The first he doth by brining to mind the things that Jesus Christ hath left in store for their supportment. Our Saviour Christ informing his disciples how they should be upheld in their tribulations, tells them that the Comforter, which should dwell with them and be in them, John xiv. 16, 17, should bring to remembrance what he had told them, verse 26. Christ had said many things, things gracious and heavenly, to his disciples; he had given them many rich and precious promises to uphold their hearts in their greatest perplexities; — but knowing full well how ready they were to forget and to let slip the things that were spoken, and how coldly his promises would come in to their assistance, when retained only in their natural faculties, and made use of by their own strength, to obviate these evils, he tells them that this work he committeth to the charge of another, who will do it to the purpose. “When ye are ready to drive away, the Comforter,” saith he, “who is in you, he shall bring to remembrance and apply to your souls the things that I have spoken, the promises that I have made; which will then be unto you as life from the dead.” And this he doth every day. How often, when the spirits of the saints are ready to faint within them, when straits and perplexities are round about them, that they know not what to do, nor whither to apply themselves for help or supportment, doth the Spirit that dwelleth in them bring to mind some seasonable, suitable promise of Christ, that bears them up quite above their difficulties and distractions, opening such a new spring of life and consolation to their souls as that they who but now stooped, yea were almost bowed to the ground, do stand upright, and feel no weight or burden at all! Oftentimes they go for water to the well, and are not able to draw; or, if it be poured out upon them, it comes like rain on a stick that is fully dry. They seek to promises for refreshment, and find no more savour in them than in the white of an egg; but when the same promises are brought to remembrance by the Spirit the Comforter, who is with them and in them, how full of life and power are they!

(2.) As this he doth to support believers in respect of consolation, so as to the communication of real strength, he stirs up those graces in them that are strengthening and supporting. The graces of the Spirit are indeed, all of them, supporting and upholding. If the saints fall and sink at any time, in any duty, under any trial, it is because their graces are decayed, and do draw back as to the exercise of them. “If thou faint in the day of adversity,” it is not because thy adversaries are great or strong, but because “thy strength is small,” Prov. xxiv. 10. All our fainting is from the weakness of our strength; faith, waiting, patience, are small. When David’s faith and patience began to sink and draw back, he cried, “ ‘All men are liars;’ I shall perish one day by the hand of mine enemies,” Ps. cxvi. 11, 1 Sam. xxvii. 1. When faith is but little, and grace but weak, we shall be forced, if the wind do but begin to blow, to cry out, “Save, Lord, or we sink and perish.” Let a temptation, a lust, a corruption, lay any grace asleep, and the strongest saint will quickly become like Samson with his hair cut and the Philistines about him: he may think to do great matters, but at the first trial he is made a scorn to his enemies. Peter thought it was the greatness of the wind and waves that terrified him; but our Saviour tells him it was the weakness of his faith that betrayed him, Matt. xiv. 30, 31. For relief in this condition, the Spirit that dwells in the saints stirs up, enlivens, and actuates, all his graces in them, that may support and strengthen them in their duties and under their tribulations. Rom. v., Paul runs up the influence of grace into the saints’ supportment unto this fountain: Verse 3, “We glory in tribulations.” This is as high a pitch as can be attained. To be patient under tribulation is no small victory; to glory in it a most eminent triumph, a conformity to Christ, who in his cross triumphed over all his opposers. “We are not only patient under tribulations, and have strength to bear them, but,” saith the apostle, “we glory and rejoice in them, as things very welcome to us.” How comes this about? Saith he, “Tribulation worketh patience” (that is, it sets it at work, for tribulation in itself will never work or beget patience in us); “and patience, experience; and experience, hope: and hope maketh not ashamed.” It is from hence that these graces, patience, experience, hope, being set on work, do bear up and support our souls, and raise them to such a height under their pressures that we have great cause of rejoicing in them all. Yea, but whence is this? do these graces readily come forth and exert themselves with an efficacy suitable to this triumphing frame? The ground and spring of all is discovered, verse 5; it is, “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” From this fountain do all these fresh streams flow. The Spirit that is given us, that “sheds abroad the love of God in our hearts,” and thereby sets all our graces on work, he oils the wheels of the soul’s obedience, when we neither know what to do nor how to perform what we know.