John Owen · 25 of 123

Chapter III. Corruption or depravation of the mind by sin. · Part 3

[1.] That they were so unto the learned philosophers of old, both our apostle doth testify and the known experience of the first ages of the church makes evident, 1 Cor. i. 22, 23, 26–28. Had spiritual things been suited unto the minds or reasons of natural men, it could not be but that those who had most improved their minds, and were raised unto the highest exercise of their reasons, must much more readily have received and embraced the mysteries of the gospel than those who were poor, illiterate, and came many degrees behind them in the exercise and improvement thereof. So we see it is as to the reception of any thing in nature or morality which, being of any worth, is proposed unto the minds of men; it is embraced soonest by them that are wisest and know most. But here things fell out quite otherwise. They were the wise, the knowing, the rational, the learned men of the world, that made the greatest and longest opposition unto spiritual things, and that expressly and avowedly because they were “foolishness unto them,” and that on all the accounts before mentioned; and their opposition unto them they managed with pride, scorn, and contempt, as they thought “foolish things” ought to be handled.

The profound ignorance and confidence whence it is that some of late are not ashamed to preach and print that it was the learned, rational, wise part of mankind, as they were esteemed or professed of themselves, the philosophers, and such as under their conduct pretended unto a life according to the dictates of reason, who first embraced the gospel, as being more disposed unto its reception than others, cannot be sufficiently admired or despised. Had they once considered what is spoken unto this purpose in the New Testament, or known any thing of the entrance, growth, or progress of Christian religion in the world, they would themselves be ashamed of this folly. But every day in this matter, “prodeunt oratores novi, stulti adolescentuli,” who talk confidently, whilst they know neither what they say nor whereof they do affirm.

[2.] The principal mysteries of the gospel, or the spiritual things intended, are by many looked on and rejected as foolish, because false and untrue; though, indeed, they have no reason to think them false, but because they suppose them foolish. And they fix upon charging them with falsity to countenance themselves in judging them to be folly. Whatever concerns the incarnation of the Son of God, the satisfaction that he made for sin and sinners, the imputation of his righteousness unto them that believe, the effectual working of his grace in the conversion of the souls of men, — which, with what belongs unto them, comprise the greatest part of the spiritual things of the gospel, — are not received by many because they are false, as they judge; and that which induceth them so to determine is, because they look on them as foolish, and unsuited unto the rational principles of their minds.

[3.] Many plainly scoff at them, and despise them as the most contemptible notions that mankind can exercise their reasons about. Such were of old prophesied concerning, 2 Pet. iii. 3, 4; and things at this day are come to that pass. The world swarms with scoffers at spiritual things, as those which are unfit for rational, noble, generous spirits to come under a sense or power of, because they are so foolish. But these things were we foretold of, that when they came to pass we should not be troubled or shaken in our minds; yea, the atheism of some is made a means to confirm the faith of others!

[4.] It is not much otherwise with some, who yet dare not engage into an open opposition to the gospel with them before mentioned; for they profess the faith of it, and avow a subjection to the rules and laws of it. But the things declared in the gospel may be reduced unto two heads, as was before observed:— 1st. Such as consist in the confirmation, direction, and improvement of the moral principles and precepts of the law of nature. 2dly. Such as flow immediately from the sovereign will and wisdom of God, being no way communicated unto us but by supernatural revelation only. Such are all the effects of the wisdom and grace of God, as he was in Christ reconciling the world unto himself; the offices of Christ, his administration of them, and dispensation of the Spirit; with the especial, evangelical, supernatural graces and duties which are required in us with respect thereunto. The first sort of these things many will greatly praise and highly extol; and they will declare how consonant they are to reason, and what expressions suitable unto them may be found in the ancient philosophers. But it is evident, that herein also they fall under a double inconvenience: for, — 1st. Mostly, they visibly transgress what they boast of as their rule, and that above others; for where shall we meet with any, at least with many, of this sort of men, who in any measure comply with that modesty, humility, meekness, patience, self-denial, abstinence, temperance, contempt of the world, love of mankind, charity, and purity, which the gospel requires under this head of duties? Pride, ambition, insatiable desires after earthly advantages and promotions, scoffing, scorn and contempt of others, vanity of converse, envy, wrath, revenge, railing, are none of the moral duties required in the gospel. And, — 2dly. No pretence of an esteem for any one part of the gospel will shelter men from the punishment due to the rejection of the whole by whom any essential part of it is refused. And this is the condition of many. The things which most properly belong to the mysteries of the gospel, or the unsearchable riches of the grace of God in Christ Jesus, are foolishness unto them; and the preaching of them is called “canting and folly.” And some of these, although they go not so far as the friar at Rome, who said that “St Paul fell into great excesses in these things,” yet they have dared to accuse his writings of darkness and obscurity; for no other reason, so far as I can understand, but because he insists on the declaration of these spiritual mysteries: and it is not easy to express what contempt and reproach is cast by some preachers on them. But it is not amiss that some have proclaimed their own shame herein, and have left it on record, to the abhorrency of posterity.

[5.] The event of the dispensation of the gospel manifesteth that the spiritual things of it are foolishness to the most; for as such are they rejected by them, Isa. liii. 1–3. Suppose a man of good reputation for wisdom and sobriety should go unto others, and inform them, and that with earnestness, evidence of love to them, and care for them, with all kinds of motives to beget a belief of what he proposeth, that by such ways as he prescribeth they may exceedingly increase their substance in this world, until they exceed the wealth of kings, — a thing that the minds of men in their contrivances and designs are intent upon; — if in this case they follow not his advice, it can be for no other reason but because they judge the things proposed by him to be no way suited or expedient unto the ends promised, — that is, to be foolish things. And this is the state of things with respect unto the mysteries of the gospel. Men are informed, in and by the ways of God’s appointment, how great and glorious they are, and what blessed consequents there will be of a spiritual reception of them. The beauty and excellency of Christ, the inestimable privilege of divine adoption, the great and precious promises made unto them that do believe, the glory of the world to come the necessity and excellency of holiness and gospel obedience unto the attaining of everlasting blessedness, are preached unto men, and pressed on them with arguments and motives filled with divine authority and wisdom; yet after all this, we see how few eventually do apply themselves with any industry to receive them, or at least actually do receive them: for “many are called, but few are chosen.” And the reason is, because, indeed, unto their darkened minds these things are foolishness, whatsoever they pretend unto the contrary.

(2.) As the instance foregoing compriseth the reasons why a natural man will never receive the things of the Spirit of God, so the apostle adds a reason why he cannot; and that is taken from the manner whereby alone they may be usefully and savingly received, which he cannot attain unto, “Because they are spiritually discerned.” In this whole chapter he insists on an opposition between a natural and a spiritual man, natural things and spiritual things, natural light and knowledge and spiritual. The natural man, he informs us, will, by a natural light, discern natural things: “The things of a man knoweth the spirit of a man.” And the spiritual man, by a spiritual light received from Jesus Christ, discerneth spiritual things; for “none knoweth the things of God, but the Spirit of God, and he to whom he will reveal them.” This ability the apostle denies unto a natural man; and this he proves, — [1.] Because it is the work of the Spirit of God to endow the minds of men with that ability, which there were no need of in case men had it of themselves by nature; and, [2.] (as he shows plentifully elsewhere), The light itself whereby alone spiritual things can be spiritually discerned is wrought, effected, created in us, by an almighty act of the power of God, 2 Cor. iv. 6.

From these things premised, it is evident that there is a twofold impotency in the minds of men with respect unto spiritual things:— (1.) That which immediately affects the mind, a natural impotency, whence it cannot receive them for want of light in itself. (2.) That which affects the mind by the will and affections, a moral impotency, whereby it cannot receive the things of the Spirit of God, because unalterably it will not; and that because, from the unsuitableness of the objects unto its will and affections, and to the mind by them, they are foolishness unto it.

(1.) There is in unregenerate men a natural impotency, through the immediate depravation of the faculties of the mind or understanding, whereby a natural man is absolutely unable, without an especial renovation by the Holy Ghost, to discern spiritual things in a saving manner. Neither is this impotency, although absolutely and naturally insuperable, and although it have in it also the nature of a punishment, any excuse or alleviation of the sin of men when they receive not spiritual things as proposed unto them; for although it be our misery, it is our sin; — it is the misery of our persons, and the sin of our natures. As by it there is an unconformity in our minds to the mind of God, it is our sin; as it is a consequent of the corruption of our nature by the fall, it is an effect of sin; and as it exposeth us unto all the ensuing evil of sin and unbelief, it is both the punishment and cause of sin. And no man can plead his sin or fault as an excuse of another sin in any kind. This impotency is natural, because it consists in the deprivation of the light and power that were originally in the faculties of our minds or understandings, and because it can never be taken away or cured but by an immediate communication of a new spiritual power and ability unto the mind itself by the Holy Ghost in its renovation, so curing the depravation of the faculty itself. And this is consistent with what was before declared [concerning] the natural power of the mind to receive spiritual things: for that power respects the natural capacity of the faculties of our minds; this impotency, the depravation of them with respect unto spiritual things.

(2.) There is in the minds of unregenerate persons a moral impotency, which is reflected on them greatly from the will and affections, whence the mind never will receive spiritual things, — that is, it will always and unchangeably reject and refuse them, — and that because of various lusts, corruptions, and prejudices invincibly fixed in them, causing them to look on them as foolishness. Hence it will come to pass that no man shall be judged and perish at the last day merely on the account of his natural impotency. Everyone to whom the gospel hath been preached, and by whom it is refused, shall be convinced of positive actings in their minds, rejecting the gospel from the love of self, sin, and the world. Thus our Saviour tells the Jews that “no man can come unto him, except the Father draw him,” John vi. 44. Such is their natural impotency that they cannot. Nor is it to be cured but by an immediate divine instruction or illumination; as it is written, “They shall be all taught of God,” verse 45. But this is not all; he tells them elsewhere, “Ye will not come to me, that ye might have life,” chap. v. 40. The present thing in question was not the power or impotency of their minds, but the obstinacy of their wills and affections, which men shall principally be judged upon at the last day; for “this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil,” chap. iii. 19. Hence it follows, —

That the will and affections being more corrupted than the understanding, — as is evident from their opposition unto and defeating of its manifold convictions, — no man doth actually apply his mind to the receiving of the things of the Spirit of God to the utmost of that ability which he hath; for all unregenerate men are invincibly impeded therein by the corrupt stubbornness and perverseness of their wills and affections. There is not in any of them a due improvement of the capacity of their natural faculties, in the use of means, for the discharge of their duty towards God herein. And what hath been pleaded may suffice for the vindication of this divine testimony concerning the disability of the mind of man in the state of nature to understand and receive the things of the Spirit of God in a spiritual and saving manner, however they are proposed unto it; which those who are otherwise minded may despise whilst they please, but are no way able to answer or evade.

And hence we may judge of that paraphrase and exposition of this place which one hath given of late: “But such things as these, they that are led only by the light of human reason, the learned philosophers, etc., do absolutely despise, and so hearken not after the doctrine of the gospel; for it seems folly to them. Nor can they, by any study of their own, come to the knowledge of them; for they are only to be had by understanding the prophecies of the Scripture, and other such means, which depend on divine revelation, the voice from heaven, descent of the Holy Ghost, miracles,” etc. (1.) The natural man is here allowed to be the rational man, the learned philosopher, one walking by the light of human reason; which complies not with their exception to this testimony who would have only such an one as is sensual and given up unto brutish affections to be intended. But yet neither is there any ground (though some countenance be given to it by Hierom) to fix this interpretation unto that expression. If the apostle may be allowed to declare his own mind, he tells us that he intends everyone, of what sort and condition soever, “who hath not received the Spirit of Christ.” (2.) Οὐ δέχεται is paraphrased by, “Doth absolutely despise;” which neither the word here, nor elsewhere, nor its disposal in the present connection, will allow of or give countenance unto. The apostle in the whole discourse gives an account why so few received the gospel, especially of those who seemed most likely so to do, being wise and learned men, and the gospel being no less than the wisdom of God; and the reason hereof he gives from their disability to receive the things of God, and their hatred of them, or opposition to them, neither of which can be cured but by the Spirit of Christ. (3.) The apostle treats not of what men could find out by any study of their own, but of what they did and would do, and could do no otherwise, when the gospel was proposed, declared, and preached unto them. They did not, they could not, receive, give assent unto, or believe, the spiritual mysteries therein revealed. (4.) This preaching of the gospel unto them was accompanied with and managed by those evidences mentioned, — namely, the testimonies of the prophecies of Scripture, miracles, and the like, — in the same way and manner, and unto the same degree, as it was towards them by whom it was received and believed. In the outward means of revelation and its proposition there was no difference. (5.) The proper meaning of οὐ δέχεται, “receiveth not,” is given us in the ensuing reason and explanation of it: Οὐ δύναται γνῶναι, “He cannot know them,” — that is, unless he be spiritually enabled thereunto by the Holy Ghost. And this is farther confirmed in the reason subjoined, “Because they are spiritually discerned.” And to wrest this unto the outward means of revelation, which is directly designed to express the internal manner of the mind’s reception of things revealed, is to wrest the Scripture at pleasure. How much better doth the description given by Chrysostom of a natural and spiritual man give light unto and determine the sense of this place: Ψυχικὸς ἄνθρωπος, ὁ διὰ σάρκα ζῶν, καὶ μήπω φωτισθεὶς τὸν νοῦν διὰ Πνεύματος, ἀλλὰ μόνην τὴν ἔμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων, ἣν τῶν ἁπάντων ψυχαῖς ἐμβάλλει ὁ Δημιουργός· — “A natural man is he who lives in or by the flesh, and hath not his mind as yet enlightened by the Spirit, but only hath that inbred human understanding which the Creator hath endued the minds of all men with.” And, Ὁ πνευματικὸς, ὁ διὰ Πνεῦμα ζῶν, φωτισθεὶς τὸν νοῦν διὰ πνεύματος, οὐ μόνην τὴν ἔμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων, ἀλλὰ μᾶλλον τὴν χαρισθεῖσαν πνευματικὴν, ἣν τῶν πιστῶν ψυχαῖς ἐμβάλλει τὸ Ἅγιον Πνεῦμα· — “The spiritual man is he who liveth by the Spirit, having his mind enlightened by him; having not only an inbred human understanding, but rather a spiritual understanding, bestowed on him graciously, which the Holy Ghost endues the minds of believers withal” But we proceed.

3. Having cleared the impotency to discern spiritual things spiritually that is in the minds of natural men, by reason of their spiritual blindness, or that darkness which is in them, it remains that we consider what is the power and efficacy of this darkness to keep them in a constant and unconquerable aversion from God and the gospel. To this purpose, some testimonies of Scripture must be also considered; for notwithstanding all other notions and disputes in this matter, for the most part compliant with the inclinations and affections of corrupted nature, by them must our judgments be determined, and into them is our faith to be resolved. I say, then, that this spiritual darkness hath a power over the minds of men to alienate them from God; that is, this which the Scripture so calleth is not a mere privation, with an impotency in the faculty ensuing thereon, but a depraved habit, which powerfully, and, as unto them in whom it is, unavoidably, influenceth their wills and affections into an opposition unto spiritual things, the effects whereof the world is visibly filled withal at this day. And this I shall manifest, first in general, and then in particular instances. And by the whole it will be made to appear that not only the act of believing and turning unto God is the sole work and effect of grace, — which the Pelagians did not openly deny, and the semi-Pelagians did openly grant, — but also that all power and ability for it, properly so called, is from grace also.

(1.) Col. i. 13, We are said to be delivered ἐκ τῆς ἐξουσίας τοῦ σκότους, from “the power of darkness.” The word signifies such a power as consists in authority or rule, that bears sway, and commands them who are obnoxious unto it. Hence the sins of men, especially those of a greater guilt than ordinary, are called “works of darkness,” Eph. v. 11; not only such as are usually perpetrated in the dark, but such as the darkness also of men’s minds doth incline them unto and naturally produce. That, also, which is here called “the power of darkness” is called “the power of Satan,” Acts xxvi. 18; for I acknowledge that it is not only or merely the internal darkness or blindness of the minds of men in the state of nature that is here intended, but the whole state of darkness, with what is contributed thereunto by Satan and the world. This the prophet speaks of, Isa. lx. 2, “Behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee.” Such a darkness it is, as nothing can dispel but the light of the Lord arising on and in the souls of men. But all is resolved into internal darkness: for Satan hath no power in men, nor authority over them, but what he hath by means of this darkness; for by this alone doth that “prince of the power of the air” work effectually in “the children of disobedience,” Eph. ii. 2. Hereby doth he seduce, pervert, and corrupt them; nor hath he any way to fortify and confirm their minds against the gospel but by increasing this blindness or darkness in them, 2 Cor. iv. 4.

An evidence of the power and efficacy of this darkness we may find in the devil himself. The apostle Peter tells us that the angels who sinned are “reserved unto judgment” under “chains of darkness,” 2 Pet. ii. 4. It is plain that there is an allusion in the words unto the dealing of men with stubborn and heinous malefactors. They do not presently execute them upon their offences, nor when they are first apprehended; they must be kept unto a solemn day of trial and judgment. But yet, to secure them that they make no escape, they are bound with chains which they cannot deliver themselves from. Thus God deals with fallen angels; for although yet they “go to and fro in the earth, and walk up and down in it,” as also in the air, in a seeming liberty and at their pleasure, yet are they under such chains as shall securely hold them unto the great day of their judgment and execution. That they may not escape their appointed doom, they are held in “chains of darkness.” They are always so absolutely and universally under the power of God as that they are not capable of the vanity of a thought for the subducting themselves from under it. But whence is it that, in all their wisdom, experience, and the long-continued prospect which they have had of their future eternal misery, none of them ever have attempted, nor ever will, a mitigation of their punishment or deliverance from it, by repentance and compliance with the will of God? This is alone from their own darkness, in the chains whereof they are so bound that although they believe their own everlasting ruin, and tremble at the vengeance of God therein, yet they cannot but continue in their course of mischief, disobedience, and rebellion. And although natural men are not under the same obdurateness with them, as having a way of escape and deliverance provided for them and proposed unto them, which they have not; yet this darkness is no less effectual to bind them in a state of sin, without the powerful illumination of the Holy Ghost, than it is in the devils themselves. And this may be farther manifested by the consideration of the instances wherein it puts forth its efficacy in them:—

(1.) It fills the mind with enmity against God, and all the things of God: Col. i. 21, “Ye were enemies in your mind.” Rom. viii. 7, “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” And the carnal mind there intended is that which is in every man who hath not received, who is not made partaker of, the Spirit of God, in a peculiar saving manner, as is at large declared in the whole discourse of the apostle, verses 5, 6, 9–11; so that the pretence is vain, and directly contradictory to the apostle, that it is only one sort of fleshly, sensual, unregenerate men, whom he intends. This confidence, not only in perverting, but openly opposing, the Scripture, is but of a late date, and that which few of the ancient enemies of the grace of God did rise up unto. Now God in himself is infinitely good and desirable. “How great is his goodness and how great is his beauty!” Zech. ix. 17. There is nothing in him but what is suited to draw out, to answer, and fill the affections of the soul. Unto them that know him, he is the only delight, rest, and satisfaction. Whence, then, doth it come to pass that the minds of men should be filled and possessed with enmity against him? Enmity against and hatred of him who is absolute and infinite goodness seem incompatible unto our human affections; but they arise from this darkness, which is the corruption and depravation of our nature, by the ways that shall be declared.

It is pretended and pleaded by some in these days, that upon an apprehension of the goodness of the nature of God, as manifested in the works and light of nature, men may, without any other advantages, love him above all, and be accepted with him. But as this would render Christ and the gospel, as objectively proposed, if not useless, yet not indispensably necessary, so I desire to know how this enmity against God, which the minds of all natural men are filled withal, if we may believe the apostle, comes to be removed and taken away, so as that they should love him above all, seeing these things are absolute extremes and utterly irreconcilable? This must be either by the power of the mind itself upon the proposal of God’s goodness unto it, or by the effectual operation in it and upon it of the Spirit of God. Any other way is not pretended unto; and the latter is that which we contend for. And as to the former, the apostle supposeth the goodness of God, and the proposal of this goodness of God unto the minds of men, not only as revealed in the works of nature, but also in the law and gospel, and yet affirms that “the carnal mind,” which is in every man, “is enmity against him;” and in enmity there is neither disposition nor inclination to love. In such persons there can be no more true love of God than is consistent with enmity to him and against him.

All discourses, therefore, about the acceptance they shall find with God who love him above all for his goodness, without any farther communications of Christ or the Holy Spirit unto them, are vain and empty, seeing there never was, nor ever will be, any one dram of such love unto God in the world; for, whatever men may fancy concerning the love of God, where this enmity arising from darkness is unremoved by the Spirit of grace and love, it is but a self-pleasing with those false notions of God which this darkness suggests unto them. With these they either please themselves or are terrified, as they represent things to their corrupt reason and fancies. Men in this state, destitute of divine revelation, did of old seek after God, Acts xvii. 27, as men groping in the dark; and although they did in some measure find him and know him, so far as that from the things that were made they came to be acquainted with “his eternal power and Godhead,” Rom. i. 20, yet he was still absolutely unto them “the unknown God,” Acts xvii. 23, whom they “ignorantly worshipped,” — that is, they directed some worship to him in the dedication of their altars, but knew him not: Ὃν ἀγνοοῦντες εὐσεβεῖτε. And that they entertained all of them false notions of God is from hence evident, that none of them either, by virtue of their knowledge of him, did free themselves from gross idolatry, which is the greatest enmity unto him, or did not countenance themselves in many impieties or sins from those notions they had received of God and his goodness, Rom. i. 20, 21. The issue of their disquisitions after the nature of God was, that “they glorified him not, but became vain in their imaginations, and their foolish hearts were darkened.” Upon the common principles of the first Being and the chiefest good, their fancy or imaginations raised such notions of God as pleased and delighted them, and drew out their affections; which was not, indeed, unto God and his goodness, but unto the effect and product of their own imaginations. And hence it was that those that had the most raised apprehensions concerning the nature, being, and goodness of God, with the highest expressions of a constant admiration of him and love unto him, when by any means the true God indeed was declared unto them as he hath revealed himself and as he will be known, these great admirers and lovers of divine goodness were constantly the greatest opposers of him and enemies unto him. And an uncontrollable evidence this is that the love of divine goodness, which some do fancy in persons destitute of supernatural revelation and other aids of grace, was, in the best of them, placed on the products of their own imaginations, and not on God himself.