John Owen · 42 of 73

Chapter VIII. The indwelling of the Spirit. · Part 4

[4.] It is true, the saints, notwithstanding this promise, are still liable to thirst, that thirst intimated Matt. v. 6, “after righteousness;” but not at all to that thirst which they have a promise here to be freed from, a thirst of a universal want of that water wherewith they are refreshed. And that their freedom from this thirst is their portion in this life, we have the testimony of Christ himself: “He that believeth on me shall never thirst,” John vi. 35. And the reason of their not thirsting is the receiving and drinking in that water which Christ gives them; which, as himself says, is his Spirit, which they receive who believe on him, John vii. 38, 39. Neither is that thirst of theirs which doth remain troublesome, as is insinuated, it being a grace of the Spirit, and so quieting and composing; though they are troubled for the want of that in its fullness which they thirst after, yet their thirst is no way troublesome. That, then, which is farther added by Mr Goodwin is exceeding sophistical.

Saith he, “By the way, this spiritual thirst, which is incident unto the life which is derived from Christ, and the waters given by him unto men, as it is enjoyed and possessed by them in this present world, is (according to the purport of our Saviour’s own arguing) an argument that for the present, and whilst it is obnoxious to such a thirst, it is dissolvable and may fail; for in the latter part of the said passage, he plainly implies that the eternalness of that life which springs from the drinking of this water is the reason or cause why it is exempt from thirst. Let the whole passage be read and minded, and this will clearly appear. If, then, the eternality of a life be the cause or reason why it is free from the inconveniency of thirst, evident it is that such a life which is not free from thirst is not, during this weakness or imperfection of it, eternal, or privileged against dissolution.”

Ans. “That we cannot thirst under the enjoyment of the life promised proves this life not here to be enjoyed, is proved, because the eternalness of this life is the cause of its exemption from thirst;” but that the plain contrary is the intendment of the Holy Ghost, I presume is evident to all men. The reason of our preservation to eternal life, and being carried on thereunto, is apparently assigned to those supplies of the Spirit whereby our thirst is taken away. The taking away of our thirst is the certain means of our eternal life, not a consequent of the eternity of it. All the proof of what is here asserted is, “Let the whole passage be read and minded;” in which appeal I dare acquiesce before the judgment-seat of any believer in the world, whose concernment this is. It is here, then, supposed that the eternity of the life promised is the cause of their not thirsting in whom it is, which is beside the text; and that they may thirst again (in the sense spoken of) who drink of that water of the Spirit which Christ gives, which is contrary unto it. And of these two supposals is this part of this discourse composed.

The ensuing discourse, rendering a reason upon the account whereof life may be called eternal, though it be interrupted and cut off, we shall have farther time, God assisting, to consider, and to declare its utter inconsistency with the intendment of the Holy Ghost in the expressions now before us.

He adds then, in the last place, sect. 12, “That the intendment of Christ is not that the water he gives shall always end in the issue of eternal life, but that it lies in a tendency thereunto.”

Ans. Which, upon the matter, is all one as if he had said, “Christ saith, indeed, that the water which he gives shall spring up into everlasting life, and wholly remove that thirst which is comprehensive of all interveniencies that might hinder it” (as God said to Adam, “In the day that thou eatest of that fruit, thou shalt surely die”), “but he knew full well that it might otherwise come to pass;” — which, whether it doth not amount to a calling of his truth and credit in his words and promises into question, deserves, as I suppose, Mr Goodwin’s serious consideration. To conclude, then, our Saviour hath assured us that the living water which he gives us shall take away such thirst, all such total want of grace and Spirit (be it to be brought about, not by this or that means, but by what means soever), as should cause us to come short of eternal life with himself; which we shall look upon as a promise of the saints’ perseverance in faith, notwithstanding all the exceptions which as yet to the contrary have been produced.

Having thus long insisted on this influence of the mediation of Christ into the continuance of the love and favour of God unto believers, by procuring the Spirit for them, sending him to them, to “dwell in them and abide with them for ever” (the most effectual principle of their continuance with God), give me leave farther to confirm the truth of what hath been spoken by remarking some inferences which the Scripture holds out unto us, upon a supposition of those assertions which we have laid down concerning the indwelling of the Spirit., and the assistance which we receive from him on that account, all tending to the end and purpose we have in hand; as, —

First, Because “the Spirit dwelleth in us,” we are therefore to consider and dispose of our persons as “temples of the Holy Ghost,” — that is, of this indwelling Spirit; the Scripture manifesting hereby that the doctrine of the indwelling of the Spirit is not only a truth, but a very useful truth, being made the fountain of and the enforcement unto so great a duty. He dwells in us, and we are to look well to his habitation. Our Saviour tells us, that when the evil spirit finds his dwelling “swept and garnished,” Matt. xii. 44, he instantly takes possession, and brings company with him. He will not be absent from it when it is fitted for his turn. In reference to the saints and their holy Indweller, this the apostle urgeth, 1 Cor. vi. 19, 20, “Your body is the temple of the Holy Ghost, which is in you:” whence he concludes, “Ye are not your own,” and therefore ought to “glorify God in your body.” From hence is the strength of his argument for the avoiding of all uncleanness: Verses 16–19, “Know ye not that he which is joined to an harlot is one body? He that is joined unto the Lord is one spirit. Flee fornication. Know ye not that your body is the temple of the Holy Ghost?” On this account, also, doth he press to universal holiness: 1 Cor. iii. 16, 17, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” In verses 12–15, the apostle discovers the fruitlessness of building “hay and stubble,” light and unsound doctrines or practices, upon the foundation of faith in Jesus Christ once laid, and tells us that all such things shall burn and suffer loss, and put the contrivers and workers of them to no small difficulty in escaping, like men when the garments they are clothed withal are on fire about them. On the account of this sad event of foolish and careless walking, he presses, verse 16, as was said, earnestly to universal holiness, laying down as the great motive thereunto that which we have insisted on, namely, the indwelling of the Holy Spirit in us: “Know ye not that ye are the temple of God?” — “The temple wherein God of old did dwell was built with hewn stone and cedar-wood, and overlaid with pure gold; and will ye now, who are the spiritual temple of God, build up your souls with hay and stubble? which he furthers by that dreadful commination taken from the zeal of God for the purity of his temple. So that on each hand he doth press to the universal close keeping of our hearts in all holiness and purity, because of the indwelling of the Holy Spirit. And, indeed, wherever we are said to be temples of God, or a habitation for him, as it still relates to this cause of the expression which we now insist upon, so there is ever some intimation of holiness to be pursued on that account: Eph. ii. 21, 22, “In whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Being made “an habitation of God” by the Spirit’s indwelling in us, we grow up, or thrive in grace, into a holy temple to the Lord, to be a more complete and well-furnished habitation for him.

This, then, is that which I say: The truth of what hath formerly been spoken concerning the manner of the Spirit’s abode with us, being procured for us by Jesus Christ, is farther cleared by this inference that the Scripture makes thereof. The saints are exhorted with all diligence to keep themselves a fit habitation for him, that they may not be unclean and defiled lodgings for the Spirit of purity and holiness. This is, and this is to be, their daily labour and endeavour, that vain thoughts, unruly passions, corrupt lusts, may not take up any room in their bosom; that they put not such unwelcome and unsavoury inmates upon the Spirit of grace; that sin may not dwell where God dwells. On this ground they may plead with their own souls, and say, “Hath the Lord chosen my poor heart for his habitation? Hath he said, ‘I delight in it, and there will I dwell for ever?’ Hath he forsaken that goodly and stately material temple whereunto he gave his especial presence of old, to take up his abode in a far more eminent way in a poor sinful soul? Doth that Holy Spirit which dwells in Jesus Christ, who was ‘holy, harmless, undefiled, separate from sinners,’ who ‘did no sin, neither was guile found in his mouth,’ dwell also in me, that am in and of myself wholly corrupted and defiled? And shall I be so foolish, so unthankful, as willingly to defile the habitation which he hath chosen? Shall I suffer vain thoughts, foolish lusts, distempered affections, worldly aims, to put in themselves upon him there? He is a Spirit of grace; can he bear a graceless corruption to be cherished in his dwelling? He is a Spirit of holiness; and shall I harbour in his lodging a frame of worldliness? He is a Spirit of joy and consolation; and shall I fill my bosom with foolish fears and devouring cares? Would not this be a grief unto him? would it not provoke the eyes of his glory? Can he bear it, that when he is with me, before his face, in his presence, I should spend my time in giving entertainment to his enemies? He is the High and the Holy One who dwells in eternity, and he hath chosen to inhabit with me also; surely I should be more brutish than any man should I be careless of his habitation. And should not this fill my soul with a holy scorn and indignation against sin? Shall I debase my soul unto any vile lust, which hath this exceeding honour, to be a habitation for the Spirit of God? Hence, upon a view of any defilement of lust or passion, nothing troubles the saints more, nor fills them with more self-abhorrence and confusion of face, than this, that they have rendered their hearts an unsuitable habitation for the Spirit of God. This makes David, upon his sin, cry so earnestly that the Spirit might not depart from him, being conscious to himself that he had exceedingly defiled his dwelling-place, Ps. li. 11. And were this consideration always fresh upon the spirits of the saints, were it more constant in their thoughts, it would keep them more upon their guard that nothing might break in to disquiet their gracious Indweller.

Secondly, Because by the Spirit we have guidance and direction, there is wisdom given unto us, and we are called to a holy discerning between the directions of the Spirit of grace and the delusions of the spirit of the world and the seduction of our own hearts. Christ gives this character of his sheep, that they “hear him, know his voice, and follow him,” but “a stranger they will not follow,” John x. 3–5. Christ speaks by his Spirit; in his guidance and direction is the voice of the Lord Jesus: “He that hath an ear to hear, let him hear what the Spirit saith unto the churches,” Rev. ii. 29. What Christ saith as to the fountain of revelation, he being the great prophet of the church, that the Spirit saith as to the efficacy of the revelation unto the hearts of the saints; and as “the unction teacheth them,” so do they “abide in Christ,” 1 John ii. 27. The seducements of the spirit of the world, either immediately by himself or mediately by others, are the voice of strangers. Between these and the voice of the Spirit of Christ that dwells in them, the saints have a spirit of discerning. This the apostle affirms, 1 Cor. ii. 15, “He that is spiritual judgeth all things.” He discerneth between things, and judgeth aright of them. He “judgeth all things;” that is, all things of that nature whereof he speaks; that is, “the things which are freely given to us of God,” verse 12, for the discerning and knowledge whereof the Spirit is given them: for “the things of God knoweth no man, but the Spirit of God,” verse 11. They know also the suggestions of the spirit of the world, and judge them: 2 Cor. ii. 11, “We are not ignorant of his devices.” There is a twofold knowledge of the depths and devices of Satan:— one with approbation, to the embracing and practice of them; the other with condemnation, to their hatred and rejection. The first ye have mentioned Rev. ii. 24 “As many as have not known the depths of Satan, as they speak,” — their “doctrinal depths,” so they call them; of them our Saviour there speaks. New doctrines were broached by Satan, — unintelligible notions. Some pretended to attain an acquaintance with them; and boasted, it seems, in them as very great and high attainments. They called them “depths,” such as poor ordinary believers, that contented themselves with their low forms, could not reach unto. Saith Christ, “They are depths, as they speak;” — indeed, in themselves nothing at all, things of no solidity, weight, nor wisdom; but, as managed by Satan, they are depths indeed, such as whereby he destroys their souls. And as some approve his doctrinal depths, so some close with his practical depths and embrace them, men that study his ways and paths, becoming desperately wicked, maliciously scoffing at religion, and despising the profession of it. But there is a knowledge also of the depths and devices of Satan leading to judging, condemning, rejecting, and watching against them. The suggestions of Satan, in their infinite variety, their rise, progress, efficacy, and advantages, their various aims and tendencies unto sin against grace, I do not now consider. But this I say, those who are “led by the Spirit of God,” who have directions and guidance from him, they discern between the voice of the Spirit which dwells in them and the voice of the spirit which dwells in the world.

Now, because this is not always to be done from the manner of their speaking, the serpent counterfeiting the voice of the dove, and coming on, not only with earnestness and continuance of impulse, but with many fair and specious pretences, making good his impressions, labouring to win the understanding over to that wherewith he enticeth the affections and passions of men, they use the help of such considerations as these ensuing, to give them direction in attending to the voice of that Guide which leads them into the paths of truth, and to stop their ears to the songs of Satan, which would transform them into monsters of disobedience. Thus they know, —

1. That all the motions of the Holy Spirit, whereby they are and ought to be led, are regular; that he moves them to nothing but what is according to the mind of Christ, delivered in the word which he hath appointed for their rule to walk by, to no duty but what is acceptable to him, and what he hath revealed so to be. So that as believers are to try the spirits of others by that standard, whether they are of God or no, because of the subtlety of Satan, transforming himself into an angel of light, yea, into a spirit of duty, whatever immediate motions and impressions fall upon their spirits, they try them by the rule, 1 John iv. 1. It is no dishonour to the Holy Spirit, yea, it is a great honour, to have his motions within us tried by the word that he hath given for a rule without us; yea, when any preached by immediate inspiration, he commends those who examined what they delivered by that which he had given out before, Acts xvii. 11. He doth not now move in us to give a new rule, but a new light and power, as was said before. The motions of the spirit of the world are for the most part unto things wherein, though the persons with whom he deals may be in the dark, or blind, and darkened by him, yet themselves are against the rule, or beside it, in the whole or in part, in respect of some such circumstances as vitiate the whole performance.

2. They know that the commands and motions of the Spirit which dwells in them are not grievous, 1 John v. 3. The commands of Christ, for the matter of them, are not grievous; “his yoke is easy, his burden is light,” Matt. xi. 30. And the manner whereby we are carried out to the performance of them is not grievous: “Where the Spirit of the Lord is, there is liberty,” 2 Cor. iii. 17. It carries out the soul to duty in a free, sweet, calm, ingenuous manner. The motions of the spirit of the world, even unto good things and duties (for so, for farther ends of his, it often falls out that they are), are troublesome, vexatious, perplexing, grievous, and tumultuating. Satan falls like lightning upon the soul, and comes upon the powers of it as a tempest. Hence acting in any thing upon his closing with and provoking our convictions, is called a being under the “spirit of bondage,” Rom. viii. 15; which is opposed to the “Spirit of God, the Spirit of adoption, of liberty, boldness, power, and a sound mind.”

3. They know that all motions of the Spirit whereby they are led are orderly. As is God’s covenant with us, “ordered in all things,” so the Spirit of God carries us out unto every duty in its own order and season; whereas we see some poor souls to be in such bondage as to be hurried up and down, in the matter of duties, at the pleasure of Satan. They must run from one to another, and commonly neglect that which they should do. When they are at prayer, then they should be at the work of their calling; and when they are at their calling, they are tempted for not laying all aside and running to prayer. Believers know that this is not from the Spirit of God, which makes “every thing beautiful in its season.”

4. They know that all the workings of the Spirit of God, as they are good, so also they tend unto a good end. Doth that stir them up to close walking with God? — it is that God may be glorified, his graces exercised in them, their souls strengthened in obedience, and their progress in sanctification furthered. Doth it assure them of the love of God? — it is that they may be more humble, thankful, and watchful. Whereas all the compliances and combinations of Satan, and men’s corrupt hearts, even when they compel to good duties, are for false, evil, and corrupt ends. Duty is pressed to pacify conscience, peace is given to make men secure, gifts are stirred up to tempt to pride; and, indeed, it may easily be observed that the devil never doth any work but he will quickly come for his wages.

By the help, I say, of these and such like considerations, the saints of God, in whom this Spirit doth dwell, are enabled to discern and know the voice of their leader and guide from the nearest resemblance of it that the spirit which is in the world doth or at any time can make show of. And this indwelling of the Spirit yields a considerable contribution of strength towards the confirmation of the main theses undertaken to be proved. Our adversaries dispute about the removal of acquired habits; but how infused habits may be cast out or expelled they have not [in] any tolerable measure been able to declare. If, moreover, it shall be evinced, as it hath been by plentiful testimonies of Scripture, that the Holy Ghost himself dwells in believers, what way can be fixed on for his expulsion? That he cannot be removed but by his own will, the will of him that sends him, I suppose will easily be granted. Whilst he abides with them, they are accepted with God, and in covenant with him. That God, whilst his children are in such a state and condition, doth take away his Spirit from them, and give them up to the power of the devil, is incumbent on our adversaries to prove.

But to return at length from this digression. Thus far have we proceeded in manifesting, upholding, and vindicating, that influence which the oblation of Christ hath into the preservation of the saints in the love and favour of God unto the end. His intercession, being eminently effectual also to the same end and purpose, comes in the next place to be considered.