John Owen · 28 of 123

Chapter V. The nature, causes, and means of regeneration. · Part 1

Unto the description we are to give of the work of regeneration, the precedent account of the subject of it, or the state and condition of them that are to be regenerated, was necessarily to be premised; for upon the knowledge thereof doth a due apprehension of the nature of that work depend. And the occasion of all the mistakes and errors that have been about it, either of old or of late, hath been a misunderstanding of the true state of men in their lapsed condition, or of nature as depraved. Yea, and those by whom this whole work is derided do now countenance themselves therein by their ignorance of that state, which they will not learn either from the Scripture or experience; for, “natura sic apparet vitiata ut hoc majoris vitii sit non videre,” as Austin speaks. It is an evidence of the corruption of nature, that it disenables the minds of men to discern their own corruption. We have previously discharged this work so far as it is necessary unto our present purpose. Many other things might be added in the explication of it, were that our direct design. Particularly, having confined myself to treat only concerning the depravation of the mind and will, I have not insisted on that of the affections, which yet is effectual to retain unregenerate men under the power of sin; though it be far enough from truth that the whole corruption of nature consists therein, as some weakly and atheologically have imagined. Much less have I treated concerning that increase and heightening of the depravation of nature which is contracted by a custom of sinning, as unto all the perverse ends of it. Yet this also the Scripture much insists upon, as that which naturally and necessarily ensues in all in whom it is not prevented by the effectual transforming grace of the Spirit of God; and it is that which seals up the impossibility of their turning themselves to God, Jer. xiii. 23; Rom. iii. 10–19. But that the whole difficulty of conversion should arise from men’s contracting a habit or custom of sinning is false, and openly contradictory to the Scripture. These things are personal evils, and befall individuals, through their own default, in various degrees. And we see that amongst men, under the same use of means, some are converted unto God who have been deeply immersed in an habitual course of open sins, whilst others, kept from them by the influence of their education upon their inclinations and affections, remain unconverted. So was it of old between the publicans and harlots on the one hand, and the Pharisees on the other. But my design was only to mention that which is common unto all, or wherein all men universally are equally concerned, who are partakers of the same human nature in its lapsed condition. And what we have herein declared from the Scriptures will guide us in our inquiry after the work of the Holy Spirit of grace in our deliverance from it.

It is evident, and needs no farther confirmation, that persons living and dying in this estate cannot be saved. This hitherto hath been allowed by all that are called Christians; nor are we to be moved that some who call themselves so do begin to laugh at the disease, and despise the remedy of our nature. Among those who lay any serious and real claim unto Christianity, there is nothing more certain nor more acknowledged than that there is no deliverance from a state of misery for those who are not delivered from a state of sin. And he who denies the necessary perishing of all that live and die in the state of corrupted nature, denies all the use of the incarnation and mediation of the Son of God: for if we may be saved without the renovation of our natures, there was no need nor use of the new creation of all things by Jesus Christ, which principally consists therein; and if men may be saved under all the evils that came upon us by the fall, then did Christ die in vain. Besides, it is frequently expressed that men in that state are “enemies to God,” “alienated from him,” “children of wrath,” “under the curse;” and if such may be saved, so may devils also. In brief, it is not consistent with the nature of God, his holiness, righteousness, or truth, with the law or gospel, nor possible in the nature of the thing itself, that such persons should enter into or be made possessors of glory and rest with God. A deliverance, therefore, out of and from this condition is indispensably necessary to make us meet for the inheritance of the saints in light.

This deliverance must be and is by regeneration. The determination of our Saviour is positive, both in this and the necessity of it, before asserted: John iii. 3, “Except a man be born again,” or from above, “he cannot see the kingdom of God.” Whatever sense the “kingdom of God” is taken in, either for that of grace here or of glory hereafter, it is all the same as unto our present purpose. There is no interest in it to be obtained, no participation of the benefits of it, unless a man be born again, unless he be regenerate. And this determination of our Saviour, as it is absolute and decretory, so it is applicable unto and equally compriseth every individual of mankind. And the work intended by their regeneration, or in being born again, which is the spiritual conversion and quickening of the souls of men, is everywhere ascribed unto them that shall be saved. And although men may have, through their ignorance and prejudices, false apprehensions about regeneration and the nature of it, or wherein it doth consist, yet, so far as I know, all Christians are agreed that it is the way and means of our deliverance from the state of sin or corrupted nature, or rather our deliverance itself; for this both express testimonies of Scripture and the nature of the thing itself put beyond contradiction, Tit. iii. 3–5. And those by whom it is exposed unto scorn, who esteem it a ridiculous thing for any one to inquire whether he be regenerate or no, will one day understand the necessity of it, although, it may be, not before it is too late to obtain any advantage thereby.

The Holy Ghost is the immediate author and cause of this work of regeneration. And herein again, as I suppose, we have in general the consent of all. Nothing is more in words acknowledged than that all the elect of God are sanctified by the Holy Ghost. And this regeneration is the head, fountain, or beginning of our sanctification, virtually comprising the whole in itself, as will afterward appear. However, that it is a part thereof is not to be denied. Besides, as I suppose, it is equally confessed to be an effect or work of grace, the actual dispensation whereof is solely in the hand of the Holy Spirit. This, I say, is in words acknowledged by all, although I know not how some can reconcile this profession unto other notions and sentiments which they declare concerning it; for setting aside what men do herein themselves, and others do towards them in the ministry of the word, I cannot see what remains, as they express their loose imaginations, to be ascribed unto the Spirit of God. But at present we shall make use of this general concession, that regeneration is the work of the Holy Ghost, or an effect of his grace. Not that we have any need so to do, but that we may avoid contesting about those things wherein men may shroud their false opinions under general, ambiguous expressions; which was the constant practice of Pelagius and those who followed him of old. But the Scripture is express in testimonies to our purpose. What our Saviour calls being “born again,” John iii. 3, he calls being “born of the Spirit,” verses 5, 6, because he is the sole, principal, efficient cause of this new birth; for “it is the Spirit that quickeneth,” John vi. 63; Rom. viii. 11. And God saveth us “according to his mercy, by the washing of regeneration, and renewing of the Holy Ghost,” Tit. iii. 5. Whereas, therefore, we are said to be “born of God,” or to be “begotten again of his own will,” John i. 13, James i. 18, 1 John iii. 9, it is with respect unto the especial and peculiar operation of the Holy Spirit.

These things are thus far confessed, even by the Pelagians themselves, both those of old and those at present, at least in general; nor hath any as yet been so hardy as to deny regeneration to be the work of the Holy Spirit in us, unless we must except those deluded souls who deny both him and his work. Our sole inquiry, therefore, must be after the manner and nature of this work; for the nature of it depends on the manner of the working of the Spirit of God herein. This, I acknowledge, was variously contended about of old; and the truth concerning it hath scarce escaped an open opposition in any age of the church. And at present this is the great ball of contention between the Jesuits and the Jansenists; the latter keeping close to the doctrine of the principal ancient writers of the church; the former, under new notions, expressions, and distinctions, endeavouring the re-enforcement of Pelagianism, whereunto some of the elder schoolmen led the way, of whom our Bradwardine so long ago complained. But never was it with so much impudence and ignorance traduced and reviled as it is by some among ourselves; for a sort of men we have who, by stories of wandering Jews, rhetorical declamations, pert cavillings, and proud revilings of those who dissent from them, think to scorn and banish truth out of the world, though they never yet durst attempt to deal openly and plainly with any one argument that is pleaded in its defence and confirmation.

The ancient writers of the church, who looked into these things with most diligence, and laboured in them with most success, as Austin, Hilary, Prosper, and Fulgentius, do represent the whole work of the Spirit of God towards the souls of men under certain heads or distinctions of grace; and herein were they followed by many of the more sober schoolmen, and others of late without number. Frequent mention we find in them of grace, as “preparing, preventing, working, co-working, and confirming.” Under these heads do they handle the whole work of our regeneration or conversion unto God. And although there may be some alteration in method and ways of expression, — which may be varied as they are found to be of advantage unto them that are to be instructed, — yet, for the substance of the doctrine, they taught the same which hath been preached amongst us since the Reformation, which some have ignorantly traduced as novel. And the whole of it is nobly and elegantly exemplified by Austin in his Confessions; wherein he gives us the experience of the truth he had taught in his own soul. And I might follow their footsteps herein, and perhaps should for some reasons have chosen so to have done, but that there have been so many differences raised about the explication and application of these terms and distinctions, and the declaration of the nature of the acts and effects of the spirit of grace intended in them, as that to carry the truth through the intricate perplexities which under these notions have been cast upon it, would be a longer work than I shall here engage into, and too much divert me from my principal intention. I shall, therefore, in general, refer the whole work of the Spirit of God with respect unto the regeneration of sinners unto two heads:— First, That which is preparatory for it; and, secondly, That which is effective of it. That which is preparatory for it is the conviction of sin; this is the work of the Holy Spirit, John xvi. 8. And this also may be distinctly referred unto three heads:— 1. A discovery of the true nature of sin by the ministry of the law, Rom. vii. 7. 2. An application of that discovery made in the mind or understanding unto the conscience of the sinner. 3. The excitation of affections suitable unto that discovery and application, Acts ii. 37. But these things, so far as they belong unto our present design, have been before insisted on. Our principal inquiry at present is after the work itself, or the nature and manner of the working of the Spirit of God in and on the souls of men in their regeneration; and this must be both negatively and positively declared:— First, The work of the Spirit of God in the regeneration of sinners, or the quickening of them who are dead in trespasses and sins, or in their first saving conversion to God, doth not consist in a moral suasion only. By suasion we intend such a persuasion as may or may not be effectual; so absolutely we call that only persuasion whereby a man is actually persuaded. Concerning this we must consider, —

1. What it is that is intended by that expression, and wherein its efficacy doth consist; and, 2. Prove that the whole work of the Spirit of God in the conversion of sinners doth not consist therein. And I shall handle this matter under this notion, as that which is known unto those who are conversant in these things from the writings of the ancient and modern divines; for it is to no purpose to endeavour the reducing of the extravagant, confused discourses of some present writers unto a certain and determinate stating of the things in difference among us. That which they seem to aim at and conclude may be reduced unto these heads:— (1.) That God administers grace unto all in the declaration of the doctrine of the law and gospel. (2.) That the reception of this doctrine, the belief and practice of it, is enforced by promises and threatenings. (3.) That the things revealed, taught, and commanded, are not only good in themselves, but so suited unto the reason and interest of mankind as that the mind cannot but be disposed and inclined to receive and obey them, unless overpowered by prejudices and a course of sin. (4.) That the consideration of the promises and threatenings of the gospel is sufficient to remove these prejudices and reform that course. (5.) That upon a compliance with the doctrine of the gospel and obedience thereunto, men are made partakers of the Spirit, with other privileges of the New Testament, and have a right unto all the promises of the present and future life. Now, this being a perfect system of Pelagianism, condemned in the ancient church as absolutely exclusive of the grace of our Lord Jesus Christ, will be fully removed out of our way in our present discourse, though the loose, confused expressions of some be not considered in particular; for if the work of our regeneration do not consist in a moral suasion, — which, as we shall see, contains all that these men will allow to grace, — their whole fabric falls to the ground of its own accord:—

1. As to the nature of this moral suasion, two things may be considered:— (1.) The means, instrument, and matter of it, and this is the word of God; the word of God, or the Scripture, in the doctrinal instructions, precepts, promises, and threatenings of it. This is that, and this is that alone, whereby we are commanded, pressed, persuaded, to turn ourselves and live to God. And herein we comprise the whole, both the law and the gospel, with all the divine truths contained in them, as severally respecting the especial ends where-unto they are designed; for although they are distinctly and peculiarly suited to produce distinct effects on the minds of men, yet they all jointly tend unto the general end of guiding men how to live unto God, and to obtain the enjoyment of him. As for those documents and instructions which men have concerning the will of God, and the obedience which he requires of them from the light of nature, with the works of creation and providence, I shall not here take them into consideration: for either they are solitary, or without any superaddition of instructive light by revelation, and then I utterly deny them to be a sufficient outward means of the conversion of any one soul; or they may be considered as improved by the written word as dispensed unto men, and so they are comprised under it, and need not to be considered apart. We will, therefore, suppose that those unto whom the word is declared have antecedaneously there-unto all the help which the light of nature will afford.

(2.) The principal way of the application of this means to produce its effect on the souls of men is the ministry of the church. God hath appointed the ministry for the application of the word unto the minds and consciences of men for their instruction and conversion. And concerning this we may observe two things:— [1.] That the word of God, thus dispensed by the ministry of the church, is the only ordinary outward means which the Holy Ghost maketh use of in the regeneration of the adult unto whom it is preached. [2.] That it is every way sufficient in its own kind, — that is, as an outward means; for the revelation which is made of God and his mind thereby is sufficient to teach men all that is needful for them to believe and do that they may be converted unto God, and yield him the obedience that he requires. Hence two things do ensue:— 1st. That the use of those means unto men in the state of sin, if they are not complied withal, is sufficient, on the grounds before laid down, to leave them by whom they are rejected inexcusable: so Isa. v. 3–5; Prov. xxix. 1; 2 Chron. xxxvi. 14–16.

2d. That the effect of regeneration or conversion unto God is assigned unto the preaching of the word, because of its efficacy there-unto in its own kind and way, as the outward means thereof, 1 Cor. iv. 15; James i. 18; 1 Pet. i. 23.

2. We may consider what is the nature and wherein the efficacy of this moral work doth consist. To which purpose we may observe, — (1.) That in the use of this means for the conversion of men, there is, preparatory unto that wherein this moral persuasion doth consist, an instruction of the mind in the knowledge of the will of God and its duty towards him. The first regard unto men in the dispensation of the word unto them is their darkness and ignorance, whereby they are alienated from the life of God. This, therefore, is the first end of divine revelation, — namely, to make known the counsel and will of God unto us: see Matt. iv. 15, 16; Luke iv. 18, 19; Acts xxvi. 16–18, xx. 20, 21, 26, 27. By the preaching of the law and the gospel, men are instructed in the whole counsel of God and what he requires of them; and in their apprehension hereof doth the illumination of their minds consist, whereof we must treat distinctly afterward. Without a supposition of this illumination there is no use of the persuasive power of the word; for it consists in affecting the mind with its concernment in the things that it knows, or wherein it is instructed. Wherefore we suppose in this case that a man is taught by the word both the necessity of regeneration, and what is required of himself thereunto.

(2.) On this supposition, that a man is instructed in the knowledge of the will of God, as revealed in the law and the gospel, there is accompanying the word of God, in the dispensation of it, a powerful persuasive efficacy unto a compliance with it and observance of it. For instance, suppose a man to be convinced by the word of God of the nature of sin; of his own sinful condition, of his danger from thence with respect unto the sin of nature, on which account he is a child of wrath; and of his actual sin, which farther renders him obnoxious unto the curse of the law and the indignation of God; of his duty hereon to turn unto God, and the way whereby he may so do, — there are in the precepts, exhortations, expostulations, promises, and threatenings of the word, especially as dispensed in the ministry of the church, powerful motives to affect, and arguments to prevail with, the mind and will of such a man to endeavour his own regeneration or conversion unto God, rational and cogent above all that can be objected unto the contrary. On some it is acknowledged that these things have no effect; they are not moved by them, they care not for them, they do despise them, and live and die in rebellion against the light of them, “having their eyes blinded by the god of this world.” But this is no argument that they are not powerful in themselves, although, indeed, it is that they are not so towards us of themselves, but only as the Holy Spirit is pleased to act them towards us. But in these motives, reasons, and arguments, whereby men are, in and from the word and the ministry of it, urged and pressed unto conversion to God, doth this moral persuasion whereof we speak consist. And the efficacy of it unto the end proposed ariseth from the things ensuing, which are all resolved into God himself:— [1.] From an evidence of the truth of the things from whence these motives and arguments were taken. The foundation of all the efficacy of the dispensation of the gospel lies in an evidence that the things proposed in it are not “ cunningly-devised fables,” 2 Pet. i. 16. Where this is not admitted, where it is not firmly assented unto, there can be no persuasive efficacy in it; but where there is, namely, a prevalent persuasion of the truth of the things proposed, there the mind is under a disposition unto the things whereunto it is persuaded. And hereon the whole efficacy of the word in and upon the souls of men is resolved into the truth and veracity of God; for the things contained in the Scripture are not proposed unto us merely as true, but as divine truths, as immediate revelations from God, which require not only a rational but a sacred religious respect unto them. They are things that the “mouth of the Lord hath spoken.”

[2.] There is a proposal unto the wills and affections of men in the things so assented unto, on the one hand as good, amiable, and excellent, wherein the chiefest good, happiness, and utmost end of our natures are comprised, to be pursued and attained; and on the other of things evil and terrible, the utmost evil that our nature is obnoxious unto, to be avoided: for this is urged on them, that to comply with the will of God in the proposals of the gospel, to conform thereunto, to do what he requires, to turn from sin unto him, is good unto men, best for them, — assuredly attended with present satisfaction and future glory. And therein is also proposed the most noble object for our affections, even God himself, as a friend, as reconciled unto us in Christ; and that in a way suited unto his holiness, righteousness, wisdom, and goodness, which we have nothing to oppose unto nor to lay in the balance against. The way, also, of the reconciliation of sinners unto God by Jesus Christ is set out as that which hath such an impress of divine wisdom and goodness upon it, as that it can be refused by none but out of a direct enmity against God himself. Unto the enforcing of these things on the minds of men, the Scripture abounds with reasons, motives, and arguments; the rendering whereof effectual is the principal end of the ministry. On the other hand, it is declared and evidenced that sin is the great debasement of our natures, — the ruin of our souls, the only evil in the world, in its guilt and punishment; and that a continuance in a state of it, with a rejection of the invitation of the gospel unto conversion to God, is a thing foolish, unworthy of a rational creature, and that which will be everlastingly pernicious. Whereas, therefore, in the judgment of every rational creature, spiritual things are to be preferred before natural, eternal things before temporal, and these things are thus disposed of in infinite goodness, love, and wisdom, they must needs be apt to affect the wills and take the affections of men. And herein the efficacy of the word on the minds and consciences of men is resolved into the authority of God. These precepts, these promises, these threatenings are his, who hath right to give them and power to execute them. And with his authority, his glorious greatness and his infinite power come under consideration; so also doth his goodness and love in an especial manner, with many other things, even all the known properties of his holy nature; — all which concur in giving weight, power, and efficacy unto these motives and arguments.

(3.) Great power and efficacy is added hereunto from the management of these motives in the preaching of the word. Herein with some the rhetorical faculty of them by whom it is dispensed is of great consideration; for hereby are they able to prevail very much on the minds of men. Being acquainted with the inclinations and dispositions of all sorts of persons, the nature of their affections and prejudices, with the topics or kinds and heads of arguments meet to affect them and prevail with them, as also the ways of insinuating persuasive motives into their minds, they express the whole in words elegant, proper, expressive, and suited to allure, draw, and engage them unto the ways and duties proposed unto them. Herein do some place the principal use and efficacy of the ministry in the dispensation of the word; with me it is of no consideration, for our apostle rejects it utterly from any place in his ministry: 1 Cor. ii. 4. “My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power.” Some of late have put in faint and weak exceptions unto the latter clause, as though not an evidence of the powerful presence of the Spirit of God in the dispensation of the gospel were intended therein, but the power of working miracles, contrary to the whole scope of the place and consent of the best expositors; but that, by the first clause, the persuasive art of human oratory is excluded from use and efficacy in the preaching of the gospel, none as yet hath had the impudence to deny. But let this also be esteemed to be as useful and efficacious in this work, as to the end of preaching in the conversion of the souls of men, as any can imagine, it shall be granted; only I shall take leave to resolve the efficacy of preaching into two other causes:—

[1.] The institution of God. He hath appointed the preaching of the word to be the means, the only outward ordinary means, for the conversion of the souls of men, 1 Cor. i. 17–20; Mark xvi. 15, 16; Rom. i. 16. And the power or efficacy of any thing that is used unto an end in spiritual matters depends solely on its divine appointment unto that end.

[2.] The especial gifts that the Spirit of God doth furnish the preachers of the gospel withal, to enable them unto an effectual discharge of their work, Eph. iv. 11–13, whereof we shall treat afterward. All the power, therefore, that these things are accompanied withal is resolved into the sovereignty of God; for he hath chosen this way of preaching for this end, and he bestows these gifts on whom he pleaseth. From these things it is that the persuasive motives which the word abounds withal unto conversion, or turning to God from sin, have that peculiar efficacy on the minds of men which is proper unto them.

(4.) We do not therefore, in this case, suppose that the motives of the word are left unto a mere natural operation, with respect unto the ability of them by whom it is dispensed, but, moreover, that it is blessed of God, and accompanied with the power of the Holy Spirit, for the producing of its effect and end upon the souls of men. Only, the operation of the Holy Ghost on the minds and wills of men in and by these means is supposed to extend no farther but unto motives, arguments, reasons, and considerations, proposed unto the mind, so to influence the will and the affections. Hence his operation is herein moral, and so metaphorical, not real, proper, and physical.

Now, concerning this whole work I affirm these two things:—

1. That the Holy Spirit doth make use of it in the regeneration or conversion of all that are adult, and that either immediately in and by the preaching of it, or by some other application of light and truth unto the mind derived from the word; for by the reasons, motives, and persuasive arguments which the word affords are our minds affected, and our souls wrought upon in our conversion unto God, whence it becomes our reasonable obedience. And there are none ordinarily converted, but they are able to give some account by what considerations they were prevailed on thereunto. But, —