William Bradford Institute
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Early Settlement of America

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The Communion of the Holy Spirit in His Love


by John Owen


THE FIRST AND GENERAL WORK OF THE HOLY

SPIRIT IS TO BRING TO MIND


THE WORDS AND PROMISES OF CHRIST. (John 14:26).


There are two promises in this verse. There is the promise of the
Spirit's teaching, which I will deal with under his work of
anointing believers, and there is the promise of 'bringing to
remembrance all things that Jesus said.

The work of bringing to remembrance things that Jesus said is the
first general promise concerning the Spirit's work as comforter.
This promise first concerned the apostles. Christ promised his
apostles that the Holy Spirit would bring back to their minds, by a
direct work of almighty power, the things that he had said to them,
so that by his inspiration they might be enabled to write and preach
them for the good and benefit of his church (II Pet. 1:21). The
apostles had forgotten much of what Christ had said to them, or
might possibly do so. And what they did remember by their natural
ability was not a sufficient foundation for them to write an
infallible rule of faith for the church. It would be by this work of
the Spirit that they would be enabled to write such an infallible
rule of faith.

This promise of bringing to remembrance all the things that Jesus
had spoken is also for the comfort of believers. Christ had been
speaking to his disciples to comfort them by giving them precious
promises of his help and strength in this life. He told them of the
love of the Father, of the glory he was providing for them, which
was full of unspeakable joy. 'But,' Christ says, 'I know how unable
you are to make use of these things for your own comfort. The
Spirit, therefore, will bring them back to your minds in their full
strength, so that you will find that comfort in them which I
intended.' And this is one reason why it was necessary for believers
that Christ's bodily absence should be more than made up for by the
presence of the Spirit. While he was with them, what little effect
his promises had on their hearts! But when the Spirit came, how full
of joy did he make all things to them. He brings the promises of
Christ to our minds and hearts to comfort us, to bring us the joy of
them and that far beyond the joy the disciples found in them when
Christ spoke to them on earth. The gracious influences of the
promises were then restrained so that the dispensation of the Spirit
might be seen to be more glorious than that of the giving of the
law.

Christ told the disciples that the effect of the Holy Spirit's work
in bringing things to their remembrance would be peace (John 14:27).
They would be freed from worried, anxious minds and fearful hearts.
It is stupid to rely on our natural abilities to remember the
promises of Christ. But when the Comforter undertakes the work, then
all is well. Our Saviour Christ, then, left to his Spirit the
powerful effect of his promises which he personally gave his
apostles in their great distress. We may therefore see where all the
spiritual comfort we have in this world comes from, and so we may
have fellowship with the Holy Spirit in this his work.

The Holy Spirit does his work powerfully. A believer may be in the
saddest and darkest condition imaginable. Even so, the Holy Spirit
is able to break through all this and bring to mind the promises of
Christ. By this work, the Holy Spirit enables Christians to sit in
dungeons, rejoice in flames and glory in troubles. If he brings to
mind the promises of Christ for our comfort, neither Satan nor man,
neither sin nor the world, nor even death itself shall take away our
comfort. Saints who have communion with the Holy Spirit know this
only too well. Sometimes the heavens are black over them, and the
earth trembles under them. Disasters and distresses appear which are
so full of horror and darkness that they are tempted to give up in
despair. So how greatly are their spirits revived when the Holy
Spirit brings the words of Christ to their minds for their comfort
and joy. Thus, believers are not dependent on outward circumstances
for their happiness, for they have the inward and powerfully
effective work of the Holy Spirit, to whom they give themselves up by faith.

The Holy Spirit does his work sovereignly. The Holy Spirit
distributes to everyone as he wills. So the believer may at one time
be full of joy and, at another, full of distress. Every promise at
one time brings great joy when troubles are great and heavy; yet at
another time, when only suffering a little, he finds no joy in the
promises, however much he seeks for it. The reason is simple. The
Holy Spirit distributes as he wills. So there are no rules or course
of procedure given to us to follow in order to get peace and joy in
the promises. In this way, faith learns to wait on the sovereign
will and pleasure of the Holy Spirit.

The Holy Spirit works freely and without payment. Because much of
the comfort which comes by the promises depends on the sovereign
will of the Holy Spirit, so we find that comfort comes unexpectedly
when the heart has every reason in the world to expect distress and
sorrow. This is often the first means of restoring a backsliding
soul who might justly be expecting to be utterly cast off.
The life and soul of all our comforts are treasured up in the
promises of Christ. They are the breasts from which we suck the milk
of godly comfort. Who does not know how powerless these promises are
in the bare letter, even though we may meditate long on them, as
well as how unexpectedly they burst in on the soul, bringing great
comfort and joy. Faith deals especially with the Holy Spirit. Faith
considers the promises themselves, looks up to the Spirit and waits
for the Spirit to bring life and comfort into them. No sooner does
the soul begin to feel the life of a promise warming his heart,
freeing him from fear, worries and troubles, than it may know, and
it ought to know, that the Holy Spirit is doing his work. This will
add to the believer's joy and lead him into deeper fellowship with
the Holy Spirit.



THE SECOND GENERAL WORK OF THE HOLY

SPIRIT IS TO GLORIFY CHRIST (John 16:14)


If the work of the Spirit is to glorify Christ, then we may see what
sort of a spirit that is who sets himself up in the place of Christ,
calling himself 'the vicar of Christ' or 'another Christ'. The work
of the Comforter is to glorify Christ. So any spirit that claims to
be of Christ and does not seek to glorify that Christ who spoke to
his apostles is clearly a false spirit.

But how will the Comforter glorify Christ? 'He,' says Christ, 'shall
take of mine.' What these things are is told us in the next verse.
'All things that the Father has are mine, therefore I said he shall
take of mine.' Christ is not speaking of the essence and essential
properties of the Father and the Son, but he is speaking of the
grace which is brought to us by the Father and the Son. This is what
Christ calls 'my things', because they are the 'things' purchased by
his mediation. They are also the 'things of the Father', because in
his eternal love, he has provided them to be brought to us by the
blood of his Son. They are the fruits of his election. 'These,' said
Christ, 'the Comforter shall receive. They shall be committed to him
so that he may bring them to you for your good and for your comfort
in trouble. So he shall show, declare and make them known to you.'
As Comforter, he reveals to the souls of sinners the good things of
the covenant of grace, which the Father has provided and the Son has
purchased. He shows to us mercy, grace, forgiveness, righteousness
and acceptance with God. It is vital to know that these are the
things of Christ which he has procured for us. They are shown to us
for our comfort and establishment. These things the Holy Spirit
effectively conveys to the souls of believers, and makes them known
to them for their own good; that they were originally from the
Father, prepared from eternity in his love and good will; that they
were purchased for them by Christ and laid up for them in the
covenant of grace for their use. In this way, Christ is magnified
and glorified in their hearts and they then fully realise what a
glorious Saviour and Redeemer he is. It is by the work of the Holy
Spirit that a believer glorifies and honours Christ for the eternal
redemption he has purchased for him. 'No-one can say that Jesus is
Lord, but by the Holy Spirit' (I Cor. 12:3).


THE THIRD GENERAL WORK OF THE HOLY SPIRIT IS

TO 'POUR THE LOVE OF

GOD INTO OUR HEARTS' (Rom. 5:5)


That it is the love of God to us and not our love to God which is
here meant is clear from the context. The love of God is either the
love of his purpose to do us good or the love of acceptance and
approval by him. Both these are called the love of God in Scripture.
Now, how can these be poured into our hearts? This can be done only
by giving us a spiritual understanding of them. God pours the Holy
Spirit abundantly on us and he pours out the love of God into our
hearts. That is, the Holy Spirit so persuades us that God loves us
that our souls are filled with joy and comfort. This is his work and
he does it effectively. To persuade a poor, sinful soul that God in
Jesus Christ loves him, delights in him, is well pleased with him
and only has thoughts of kindness towards him is an inexpressible
mercy.

This is the special work of the Holy Spirit and by this special work
we have communion with the Father in his love, which is poured into
our hearts. So not only do we rejoice in and glorify the Holy Spirit
who does this work, but in the Father also, whose love it is. It is
the same in respect of the Son, in taking the things of Christ and
showing them to us. What we have of heaven in this world lies in
this work of the Holy Spirit who loves us.


THE FOURTH GENERAL WORK OF THE HOLY SPIRIT IS

TO BEAR WITNESS WITH OUR SPIRITS THAT WE

ARE THE CHILDREN OF GOD (Rom. 8:16)


Sometimes the soul wonders whether it is a child of God or not,
because so much of the old nature still remains. So the soul brings
out all the evidences to prove its claim to be a true child of God.

To support this claim, the Holy Spirit comes and bears witness that
the claim is true.

The picture is that of judicial proceedings in a court of law. The
judge being seated, the person concerned lays his claim, produces
his evidences and pleads his case. Then a person of known and
approved integrity comes into the court and testifies on behalf of
the claimant. This stops the mouth of all the adversaries and fills
the man that pleaded with joy and satisfaction. It is the same with
the believer. The soul, by the power of his own conscience, is
brought before the law of God. There the soul puts in his plea that
he is a true child of God, that he does indeed belong to God's
family, and to prove this, he produces all his evidences, everything
by which faith gives him a right and title to God. Satan, in the
meantime, opposes with all his might. Sin and the law add their
opposition also. Many flaws are found in his evidences. The truth of
them all is questioned and the soul is left in doubt as to whether
he is a child of God or not. Then the Comforter comes and by a word
of promise or in some other way, overwhelms the heart with a sure
persuasion, putting down all objections, showing that his plea is
good and that he is indeed a child of God. And therefore the Holy
Spirit is said to 'witness with our spirits that we are children of
God.'

At the same time, he enables us to show our love to the Father by
acts of obedience to his will, which is called 'crying Abba, Father'
(Gal. 4:6). But as the Holy Spirit works sovereignly of his own will
and pleasure, the believer may be kept in doubt for a long time. The
law sometimes seems to prevail, sin and Satan to rejoice and the
poor soul is filled with dread about his inheritance. Perhaps by his
own witness, from his faith, sanctification and previous experience,
he keeps up his claim with some life and comfort. But the work is
not done, the conquest is not fully won, until the Spirit, who works
freely and effectively, when and how he wills, comes in with his
testimony also. Clothing his power with his promise, he makes all
parties concerned listen to him and so puts an end to the whole
dispute.

In this, he gives us holy fellowship with himself. The soul knows
his voice when he speaks. There is something too great in that voice
to be only the voice of some created power. When the Lord Jesus
Christ at one word stilled the storm, all who were with him knew
there was divine power at work (Matt. 8:25, 27). And when the Holy
Spirit with one word stills the storms in the soul, bringing calm
and assurance, then the soul knows by experience that divine power
is present and so rejoices in that presence.


THE FIFTH GENERAL WORK OF THE HOLY SPIRIT IS

HIS WORK IN SEALING US (Eph. 1:13; 4:30)

To seal something is to impart the image of the seal to the thing
sealed. The character of the seal is stamped on the things sealed.
In this sense, the effective communication of the image of God to us
should be our sealing. The Spirit in believers, really communicating
the image of God in righteousness and true holiness to the soul,
seals us. To have the stamp of the Holy Spirit as an evidence to the
soul that he has been accepted by God is to be sealed by the Spirit.
In this sense, Christ is said to be sealed by God (John 6:27). He
had impressed on him the power, wisdom and majesty of God.
'Sealing' confirms or ratifies any grant or conveyance made in
writing. In such cases, men set their seals to make good and confirm
their grants. When this is done, the grants are irrevocable. Sealing
also confirms the testimony that is given by anyone of the truth of
anything. This is what the Jews did. When anyone had given true
witness to any thing or matter and it was received by the judges,
they instantly set their seals to it, to confirm it in judgment. So
it is said that he who receives the testimony of Christ 'sets to his
seal that God is true' (AV) or 'has certified that God is true'
(John 3:33). The promise is the great grant and conveyance of life
and salvation in Christ to the souls of believers. That we may have
full assurance of the truth and the irrevocability of the promise,
God gives us the Spirit to satisfy our hearts of it. So the Spirit
is said to seal us by assuring our hearts of those promises and the
faithfulness of the God who promised. But though many expositors
take this line, I do not see how this accords with the true meaning
of the word. It is not said that the promise is sealed, but that we
are sealed. And when we seal a deed or grant to anyone, we do not
say the man is sealed, but that the deed or grant is sealed.

Sealing denotes possession and assurance of being kept safe. The
object sealed is separated out from unsealed objects. Men set their
seals on that which they possess and desire to keep safe for
themselves. So quite clearly, in this sense, the servants of God are
said to be sealed. They are marked with God's mark as his special
ones (Ezek. 9:4). So believers are sealed when they are marked for
God to be the heirs of the purchased possession and to be kept safe
to the day of redemption. Now if this is what is meant, it does not
denote the giving of assurance in the heart, but of giving security
to the person. The Father gives the elect into the hands of Christ
to be redeemed. Christ having redeemed them, in due time they are
called by the Spirit and marked for God, and so they give themselves
up to the care of the Father.

We are sealed for the day of redemption when, from the stamp, image
and character of the Spirit upon our souls, we have a fresh
awareness of the love of God given to us, with an assured persuasion
of our being accepted by God.

So the Holy Spirit communicates to us his own likeness, which is
also the image of the Father and the Son (II Cor. 3:18). In this
work of his, the Holy Spirit brings us into fellowship with himself.
Our likeness to him gives us boldness with him. We look for his
works. We pray for his fruits, and when any effect of grace, any
awareness of the image of Christ implanted in us persuades and
assures us that we are separated and set apart for God, then we have
communion with the Holy Spirit in his work of sealing.


THE SIXTH WORK OF THE HOLY SPIRIT IS HIS BEING

AN 'EARNEST' OF 'DEPOSIT' OR 'GUARANTEE' (II Cor. 1:22; 5:5; Eph. 1:13, 14)


From these verses, we learn that the Spirit himself is the 'earnest,
deposit or guarantee'. Each of these words denotes a pledge. A
pledge is that property which anyone gives or leaves in the safe
keeping of another, to assure him that he will give him, or pay him
all that he has promised at some future date. But that which is
meant by 'earnest, deposit or guarantee' here is a part of that
which is to come. An 'earnest' is part of the price of anything, or
part of any grant given beforehand to assure the person to whom it
is given that at the appointed time he shall receive the promised
whole.

For a thing to be an 'earnest, deposit or guarantee', it must be
part of the whole. It must be of the same kind and nature with the
whole, just as if we have some money as an 'earnest, deposit or
guarantee' that the whole amount will be paid later.

It must be a guarantee of a promise. First, the whole is promised,
then the 'earnest' is given as a deposit or guarantee that the
promise will be fulfilled. The Holy Spirit is this 'earnest'. God
gives us the promise of eternal life. To guarantee this to us, he
gives us his Spirit. So the Spirit is the 'earnest, the deposit, the
guarantee' of the full inheritance that is promised and purchased.
The Holy Spirit is an 'earnest, deposit and guarantee' on God's
part, because God gives him as the best part of the inheritance
itself, and because the Holy Spirit is of the same kind and nature
as the whole inheritance, as an 'earnest' ought to be. The full
inheritance promised is the fulness of the Spirit in the enjoyment
of God. When that Spirit which is given to us in this world has
perfectly taken away all sin and sorrow and has made us able to
enjoy the glory of God in his presence, that is the full inheritance
promised. So that the Spirit given to us to make us fit for the
enjoyment of God in some measure whilst we are here is the 'earnest
or guarantee' of the whole.

God does this to assure us of the inheritance and to guarantee it to
us. Having given us his Word, promises, covenant, oath, the
revelation of his faithfulness and his immutability as guarantees,
all of which exist outside us, he also graciously gives us his
Spirit to dwell within us, so that we may have all the security and
guarantee of which we are capable (Isa. 59:21). What more can be
done? He has given us his Holy Spirit. In him we have the
first-fruits of glory, the utmost pledge of his love, the earnest or
guarantee of the whole.

The Holy Spirit is also the 'earnest, deposit or guarantee' on the
part of believers because he gives them an awareness of the love of
God for them. The Holy Spirit makes known to believers their
acceptance with God, that he is their Father and will deal with them
as with children and so, consequently, the inheritance will be
theirs. He sends his Spirit into their hearts, 'crying Abba, Father'
(Gal. 4:6). And what inference do believers draw from this? 'Now we
are not servants, but sons, heirs of God and joint-heirs with
Christ' (Gal. 4:7; Rom. 8:17). So as children of God, we have a
right to the inheritance. Of this the Holy Spirit assures us.

The Holy Spirit acquaints believers with their inheritance (I Cor.
2:9, 10). As the 'earnest' is the part of the whole, so by the
'earnest' we get a foretaste of the whole. By the Holy Spirit, then,
we get a foretaste of the fulness of that glory which God has
prepared for those that love him and the more communion we have with
the Holy Spirit as an 'earnest', the more we taste of that heavenly
glory that awaits us.


THE SEVENTH GENERAL WORK OF THE HOLY SPIRIT

IS TO ANOINT BELIEVERS (II Cor. 1:21; I John 2:20, 27)


Of the many endowments of Christ which he had from the Spirit with
which he was anointed, wisdom, counsel and understanding are the
chief things (Isa. 11:2, 3). On account of this, all the treasures
of wisdom and knowledge are said to be in him (Col. 2:3). So the
anointing of believers is associated with teaching (I John. 2:20,
27). The work of the 'anointing' is to teach us. The Spirit who
anoints us is therefore the Spirit of wisdom, of counsel, of
knowledge and understanding in the fear of the Lord. So the great
promise of the Comforter was that he should 'teach us' (John 14:26).
Christ promised that the Comforter would 'guide us into all truth'
(John 16:13). This teaching us the mind and will of God in the way
in which we are taught it by the Spirit our Comforter is the chief
part of our anointing by him.

The Spirit teaches by conviction and illumination. So the Spirit
teaches the world by the preaching of the Word as promised (John
16:8).

The Spirit teaches by sanctification. He opens blind eyes, gives new
understanding, shines into our hearts to give us the knowledge of
the glory of God in the face of Jesus Christ and enables us to
receive spiritual things in a spiritual light (I Cor. 2:13). He
gives a saving knowledge of the mystery of the gospel. All this is
common to believers.

The Spirit teaches by comforting. He makes sweet, useful and joyful
to the soul that which he, as the Spirit of sanctification, reveals
of the mind and will of God. Here the oil of the Spirit is called
the 'oil of gladness', because he brings joy and gladness with his
teaching. And the name of Christ is experienced as sweet 'ointment
poured forth', that causes souls to run after him with joy and
delight (Song 1:3). We see it in daily experience that very many
have little taste and relish in their souls for these truths which
they believe for salvation. But when we are taught by this
'anointing', how sweet is everything we learn of God!

The Spirit teaches us of the love of God in Christ. He makes every
gospel truth like well-refined wine to our souls and the good things
of the gospel to be a rich feast of good things. He gives us joy and
gladness of heart with all that we know of God, which is the great
way of keeping the soul close to the truth. By this anointing, the
soul is kept from being seduced into error. Truth will readily be
exchanged for error when no more sweetness and joy is to be found in
it than is to be found in the error. When we find any of the good
truths of the gospel coming home to our souls with power, giving us
gladness of heart and transforming us into the image and likeness of
it, the Holy Spirit is then at his work. He is pouring out his oil.
The Spirit is also the 'Spirit of supplication' (Zech. 12:10). It is
he who enables us to pray rightly and effectively.

Our prayers may be considered as a spiritual duty required by God.
So they are wrought in us by the Spirit of sanctification, who helps
us to perform all our duties by exalting all the faculties of the
soul.

Our prayers may be considered as a means of keeping up communion
with God. The soul is never more lifted up with the love of God than
when by the Spirit it is taken into communion with God in prayer.
This is the work of the Spirit as comforter.

Here, then, is the wisdom of faith. Faith looks for and meets with
the Comforter in all these works of his. Let us not, then, lose
their sweetness by remaining in the dark about them, nor fall short
of the response required of us in gratitude.

 

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