2. What effects are produced by the power of God, when we are thus called.
(1.) The first step that he is pleased to take in this work, is in his implanting a principle of spiritual life and grace, which is absolutely necessary for our attaining to, or receiving advantage by the external call of the gospel; this is generally styled regeneration, or the new birth; or, as in the scripture but now referred to, anew heart.
If it be enquired, What we are to understand by this principle? We answer, that since principles are only known by the effects which they produce; springs of acting, by the actions themselves, we must be content with this description; that it is something wrought in the heart of man, whereby he is habitually and prevailingly biassed and inclined to what is good: so that by virtue hereof, he freely, readily, and willingly chooses those things which tend to the glory of God; and refuses, abhors, and flees from what is contrary thereunto; and, as this more immediately affects the understanding, whereby it is enabled to discern the things which God reveals in the gospel in a spiritual way, it is styled, hisshining in the heart, 2 Cor. iv. 6.to give us the light of the knowledge of his glory, or, his givingan eye to see, and an ear to hear, Deut. xxix. 4. As it respects the will, it contains in it a power, whereby it is disposed and enabled to yield the obedience of faith, to whatever God is pleased to reveal to us as a rule of duty, so that we are made willing in the day of his power; and, as it respects the affections, they are all inclined to run in a right channel, to desire, delight and rejoice in every thing that is pleasing to God, and flee from every thing that is provoking to him. This is that whereby a dead sinner is made alive, and so enabled to put forth living actions.
Concerning this principle of grace let it be observed, that it is infused and not acquired. The first principle or spring of good actions, may, with equal reason, be supposed to be infused into us, as Christians, as it is undoubtedly true, that the principle of reasoning is infused into us as men: none ever supposed that the natural power of reasoning may be acquired,though a greater facility or degree thereof is gradually attained; so that power, whereby we are enabled to put forth supernatural acts of grace, must be supposed to be implanted in us; which, were it acquired, we could not, properly speaking, be said to be born of God.
From hence I am obliged to infer, that the regenerating act, or implanting this principle[18]of grace, which is, at least, in order of nature, antecedent to any act of grace, put forth by us, is the immediate effect of the power of God, which none who speak of regeneration as a divine work, pretend to deny:and therefore, I cannot but conclude, that it is wrought in us without the instrumentality of the word, or any of the ordinary means of grace: my reason for it is this; because it is necessary, from the nature of the thing, to our receiving, improving, or reaping any saving advantage by the word, that the Spirit should produce the principle of faith; and to say, that this is done by the word, is in effect, to assert that the word produces the principle, and the principle gives efficacy to the word; which seems to me little less than arguing in a circle. The word cannot profit, unless it be mixed with faith; and faith cannot be put forth, unless it proceeds from a principle of grace implanted; therefore this principle of grace is not produced by it: we may as well suppose, that the presenting a beautiful picture before a man that is blind, can enable him to see; or the violent motion of a withered hand, produce strength for action, as we can suppose that the presenting the word in an objective way, is the instrument whereby God produces that internal principle, by which we are enabled to embrace it. Neither would this so well agree with the idea of its being a new creature, or our beingcreated unto good works; for then it ought rather to be said, we are created by faith, which is a good work: this is, in effect, to say, that the principle of grace is produced by the instrumentality of that which supposes its being implanted, and is the result and consequence thereof.
I am sorry that I am obliged, in this assertion, to appear, at least, to oppose what has been maintained by many divines of great worth; who have, in all other respects, explained the doctrine of regeneration, agreeably to the mind and will of God, and the analogy of faith.[19]It may be, the principal difference between this explication and theirs is, that they speak of regeneration in a large sense, as including in it, not barely the implanting the principle, but the exciting it, and do not sufficiently distinguish between the principle, as implanted and deduced into act; for, I readily own, that the latter is by the instrumentality of the word, though I cannot think the former so; or, it may be, they consider the principle as exerted: whereas I consider it as created, or wrought in us; and therefore can no more conclude, that the new creation is wrought by an instrument, than I can, that the first creation of all things was.
And I am ready to conjecture, that that which leads many divines into this way of thinking, is the sense in which they understand the words of the apostle;Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever, 1 Pet. i. 23. and elsewhere,Of his own will begat he us with the word of truth, that we should bea kind of first-fruits of his creatures, James i. 16. Whereas this does not so much respect the implanting the principle of grace, as it does our being enabled to act from that principle; and it is as though he should say, he hath made us believers, or induced us to love and obey Him by the word of truth, which supposes a principle of grace to have been implanted: otherwise the word of truth would never have produced these effects. Regeneration may be taken, not only for our being made alive to God, or created unto good works, but for our putting forth living actions, proceeding from that principle which is implanted in the soul. I am far from denying, that faith, and all other graces, are wrought in us by the instrumentality of the word; and it is in this sense that some, who treat on this subject, explain their sentiments, when they speak of being born again by the word: therefore I persuade myself, that I differ from them only in the acceptation of words, and not in the main substance of the doctrine they maintain.[20]
(2.) The principle of grace being implanted, the acts of grace in those who are adult, immediately ensue; which implies a change of our behaviour, a renovation of our lives and actions; which may properly be called conversion.
Having explained what we mean by regeneration, under our last head, it is necessary, in this, to consider how it differs from conversion; in which I shall take leave to transcribe a few passages from that excellent divine, but now mentioned. “Regeneration is a spiritual change; conversion is a spiritual motion; in regeneration there is a power conferred; conversion is the exercise of this power; in regeneration there is given us a principle to turn; conversion is our actual turning: in the covenant, the new heart, and God’s putting the Spirit into them, is distinguished from their walking in his statutes, from the first step we take, in the way of God, and is set down as the cause of our motion: in renewing us, God gives us a power; in converting us, he excites that power. Men are naturally dead, and have a stone upon them; regeneration is a rolling away the stone from the heart, and a raising to newness of life; and then conversion is as natural to a regenerate man, as motion is to a lively body: a principle of activity will produce action. The first reviving us is wholly the act of God, without any concurrence of the creature; but, after we are revived, we do actively and voluntarily live in his sight. Regenerationis the motion of God in the creature; conversion is the motion of the creature to God, by virtue of that first principle; from this principle all the acts of believing, repenting, mortifying, quickening, do spring. In all these a man is active; in the other, he is merely passive.”[21]This is what we may call the second step, which God takes in effectual calling; and it is brought about by the instrumentality of the word. The word before this, was preached to little or no purpose; or, it may be, was despised, rejected, and disregarded; but now a man is enabled to see a beauty, and a glory in it, all the powers and faculties of the soul, being under the influence of that spiritual life implanted in regeneration, and inclined to yield a ready and cheerful obedience to it; and this work is gradual and progressive; and as such, it is called the work of sanctification; of which more under a following answer,[22]and is attended with repentance unto life, and all other graces that accompany salvation; and in this respect we are drawn to Christ by his word and Spirit, or by his Spirit making use of his word, our minds savingly enlightened, our wills renewed, and determined to what is good, so that hereby we are made willing and able freely to answer the call of God, and to accept of, and embrace the grace offered and conveyed therein; as it is expressed in the answer we are explaining.
The first thing in which that change, which is wrought in effectual calling, manifests itself is, in our understandings’ being enlightened to receive the truths revealed to us in the word of God; and accordingly we see things with a new and different light; behold a greater beauty, excellency and glory in divine things, than ever we did before: we are also led into ourselves, and convinced of sin and misery, concluding ourselves, by nature, to be in a lost and undone condition; and then the soul sees the glory of Christ, the greatness of his love, who came to seek and save those that were lost, who is now precious to him, as he is said to be to them that believe; and pursuant hereunto the will, being determined, or enabled so to do, by the Spirit of God exciting the principle of grace, which he had implanted, accepts of him on his own terms; the affections all centre in, and desire to derive all spiritual blessings from him; Thus the work of grace is begun in effectual calling, which is afterwards carried on in sanctification.
And inasmuch as we are considering the beginning of the work of grace in effectual calling, I cannot but take notice of a question, which frequently occurs under this head, namely, Whether man, in the first moment thereof,viz.in regeneration, be merely passive, though active in every thing that follows after it? This we cannot but affirm, not only against thePelagians, but others, whose method of treating the doctrine of divine grace, seems to agree with theirs. And here, that we may obviate a popular objection, usually brought against our assertion, as though hereby we argued, that God dealt with men as though they were machines, and not endowed with understanding or will let it be observed; that we consider the subjects of this grace no otherwise than as intelligent creatures, capable of being externally excited and disposed to what is good; or else God would never work this principle in them. Nor do we suppose, however men are said to be passive in the first moment in which this principle is implanted, that they are so afterwards, but are enabled to act under the divine influence; even as when the soul of Adam was created at first, it could not be said to be active in its own creation, and in the implanting those powers which were concreate with it; yet it was active, or those powers exerted themselves immediately after it was created. This is the state of the question we are now debating; and therefore we cannot but maintain, that men do not concur to the implanting the principle of grace; for then they would be active in being created unto good works; which are the result, and not the cause of that power which is infused into them, in order thereunto.
This is sufficiently evident, not only from the impotency of corrupt nature, as to what is good, but its utter averseness thereunto, and from the work’s being truly and properly divine; or (as has been before observed) the effect of almighty power. This is not a controversy of late date; but has been either defended or opposed, ever since Augustine’s and Pelagius’s time. Many volumes have been written concerning the aids and assistances of divine grace in the work of conversion. The School-men were divided in their sentiments about it, as they adhered to, or receded from Augustine’s doctrine: both sides seem to allow that the grace of God affords some assistance hereunto; but the main thing in debate, is, Whether the grace of God only bears one part in this work, and the will of man the other; like two persons lifting at the same burden, and carrying it between them. Some have allowed the divine concourse as necessary hereunto, who yet have not been willing to own that man bears no part in this work; or,that it is God that works in us, both to will and to do of his own good pleasure, Phil. ii. 13. which, the apostle asserts in so plain terms, that the most known sense thereof, cannot well be evaded; and, indeed, were it otherwise, it could hardly be said, thatwe are not sufficient of ourselves, to think any thing as of ourselves; which, though it be immediately applied to ministers, is certainly, by a parity of reason, applicable to all Christians, 2 Cor. iii. 5. nor would it be, in all respects, true, that we areborn ofGod; or, that we, who before were dead in sin, are raised to a spiritual life, or made, with respect to the principle of spiritual actions, new creatures; all which is done in regeneration.[23]
We might also take occasion, under this head, to observe, what we often meet with in practical discourses and sermons, concerning preparatory works, or previous dispositions, which facilitate and lead to the work of conversion. Some assert, that we must do what we can, and by using our reasoning powers and faculties, endeavour to convert, or turn ourselves, and then God will do the rest, or finish the work which we have begun: and here many things are often considered as the steps which men may take in the reformation of their lives, the abstaining from gross enormities, which they may have been guilty of,thinking on their ways, and observing the tendency of their present course of life, and setting before themselves those proper arguments that may induce them to repent and believe; and then they may be said to have prepared themselves for the grace of God, so that it will ensue hereupon. And if there be any thing remaining, which is out of their power, God has engaged to succeed their endeavours, so that he will bring them into a state of regeneration and conversion.
This method of accounting for the work of grace, is liable to many exceptions, particularly as it supposes man to be the first mover in his own conversion, and the divine energy to be dependent upon our conduct; the contrary to which, is not only agreeable to scripture, but the divine perfections; as well as to the doctrine we have been maintaining, concerning effectual calling’s, being a divine work in the most proper sense thereof. But that we may impartially consider this matter, and set, what some call a preparatory work, in a just light, let it be observed,
1. That these preparatory works must either be considered as good in all those circumstances that are necessary to denominate them good, and particularly they must proceed from a good principle, that is to say, a principle of regeneration; or else they are only such works as are materially good, such many perform who are never brought into a state of conversion; or if, on the other hand, they are supposed to proceed from such a principle, then they are not, from the nature of the thing, works preparatory to the first grace, but rather consequent upon it.
2. It is one thing for us to assert, that it is our duty to perform all those works which some call preparatory, for conversion; such as meditation, attendance on the ordinances, duly weighing those arguments, or motives, that should lead us to repentance, and the exercise of all other graces; and another thing to say, that every one who performs these duties, shall certainly have regenerating grace; or, it is one thing to apply ourselves to the performance of those duties, as far as it is in our own power, and, at the same time, to wait, pray, and hope for success to attend them; and another thing to assert, that it shall always attend them, as though God had laid himself under an obligation to give special grace to those, who, in this respect, improve that which is common, the contrary whereunto may be observed in many instances. And when we have done all, we must conclude, that the grace of God, if he is pleased to give success to our endeavours, is free and sovereign.
3. They who say, That if we do all we can, God will do the rest, advance very little to support their argument, since there is no one who can pretend that he has done what he could: and may we not farther suppose, that God, in a judicial way,as punishing us for the many sins we commit, may deny this success: therefore, how can it be said, that it will necessarily ensue.
4. When we perform any of those duties, which some call preparatory to conversion, these are to be considered as the Spirit’s preparing his own way thereby, rather than corrupt nature’s preparing itself for grace. We are far from denying that there is a beautiful order in the divine dispensations; the Spirit of God first convinces of sin, and then shews the convinced sinner where his help is to be had; and enables him to close with Christ by faith. He first shews the soul its own corruption and nothingness, and then leads him to see Christ’s fulness; or that all his salvation is reposed in his hands, and enables him to believe in him to the saving the soul; one of these works, indeed, prepares the way for the other: nevertheless, none of them can be said to prepare the way for regeneration, which is the work of the Spirit of God; and without it, no other can be said to be a saving work.
Object.It is objected, that there are several scriptures which seem to speak of common grace, as being preparatory for special. Thus the scribe, mentioned in the gospel, who expressed himselfdiscreetly, in asserting, thatto love God with all the heart, and with all the understanding, soul, and strength; and to love our neighbour as ourselves, is better than all whole burnt-offerings and sacrifices, is said not to befar from the kingdom of God, Mark xii. 34. And elsewhere, we are exhortedto ask, and a promise is annexed thereunto, thatit shall be given us, to seek and we shall find, Matt. vii. 7. And in another place,to turn at God’s reproof and he will pour out his Spiritunto us,and make known his words unto us, Prov. i. 25. And several other scriptures, in which super-added grace is connected with duty enjoined, which duty is supposed to be in our own power, and to be preparatory for it.
Answ.(1.) As to the first of these scriptures, in which our Saviour tells the scribe, that he was notfar from the kingdom of God; he intends nothing else hereby, but that the profession he made, which he calls, hisanswering discreetly, was not very remote from that which was made by them, who were the subjects of his kingdom: it was the doctrine he mentions, that Christ commends; and therefore it must not be inferred from hence, that he had regard to his state, as though his inward temper of mind, or moral conduct of life, was such as more immediately disposed him for a state of grace, so that he was, at the same time, hovering between a state of unregeneracy and conversion.
(2.) As for that instance, in which persons are supposed to prepare themselves for that grace which God gives in answerto prayer, by performing that duty, as though he had obliged himself to give whatever they ask for, relating to their own salvation; this cannot be the sense of the scripture but now mentioned, or any other, to the like purpose; unless it be understood of the prayer of faith, under the influence of the Holy Spirit; but this supposes regenerating grace; and therefore it is foreign to the argument, in which man is considered as preparing himself for the grace of God, and not as expecting farther degrees of grace, upon his being inclined, by the Spirit of God, to seek them.
(3.) As for the other instance in the objection, relating to God’s engagingto give the Spirit, and tomake known his wordsto those thatturn at his reproof; this, I conceive, contains in it nothing else but a promise of the Spirit, to carry on the work of grace, in all those in whom it is begun. Thoughturning, in scripture, be sometimes taken for external reformation, which is in our own power, as it is our indispensable duty; yet, whenever a promise of saving blessings is annexed to it, as in this scripture, it is to be understood as denoting the grace of repentance. And if it be said, that this is God’s gift, and therefore cannot be the subject of an exhortation, it may be replied hereunto; that saving grace is often represented, in scripture, as our act, or duty, in order to the performance whereof we ought to say, as the church is presented speaking,Turn thou me, and I shall be turned, Jer. xxxi. 18. that is, Ishall return unto thee with my whole heart, and not feignedly, chap. iii. 10.
The same reply might be given to their sense of several other scriptures brought to maintain the doctrine of preparatory works, performed by us, as necessarily inferring our obtaining the special grace of God. But I shall close this head with a few hints taken from that excellent divine before mentioned. “Man cannot prepare himself for the new birth: he hath, indeed, a subjective capacity for grace, above any other creature in the inferior world; and this is a kind of natural preparation, which other creatures have not; a capacity, in regard of the powers of the soul, though not in respect of the present disposition of them. He hath an understanding to know, and when it is enlightened, to know God’s law; a will to move and run, and when enlarged by grace, to run the ways of God’s commandments; so that he stands in an immediate capacity to receive the life of grace, upon the breath and touch of God, which a stone doth not; for in this it is necessary, that rational faculties should be put as a foundation of spiritual motions. Though the soul be thus capable, as a subject, to receive the grace of God, yet it is not therefore capable, as an agent, to prepare itself for it, or produceit. It is capable to receive the truths of God; but, as the heart is stony, it is incapable to receive the impressions of those truths. Though some things, which man may do by common grace, may be said to be preparations, yet they are not formally so; as that there is an absolute, causal connexion between such preparations, and regeneration; they are not disposing causes of grace: grace is all in a way of reception by the soul, not of action from the soul: the highest morality in the world is not necessary to the first infusion of the divine nature: if there were any thing in the subject that was the cause of it, the tenderest, and softest dispositions would be wrought upon; and the most intelligent men would soonest receive the gospel. Though we see them sometimes renewed, yet many times the roughest tempers are seized upon by grace. Though morality seems to set men at a greater nearness to the kingdom of God, yet, with all its own strength it cannot bring it into the heart, unless the Spirit open the lock: yea, sometimes it sets a man farther from the kingdom of God, as being a great enemy to the righteousness of the gospel, both imputed and inherent; and other operations upon the soul, which seem to be nearer preparations; such as convictions, &c. do not infer grace; for the heart, as a field, may be ploughed by terrors, and yet not planted with any good seed; planting and watering are preparations, but not the cause of fruit; the increase depends upon God:”[24]thus this learned author. And he also farther proves, that there is no obligation on God, by any thing that may look like a preparation in men; and adds, that if any preparations were our own, and were pure, which they are not: yet they cannot oblige God to give supernatural grace: which leads us,
3. To consider that this work is, in a peculiar manner, attributed to the Spirit of God; the only moving cause whereof, is his grace. That the Spirit is the author of this work, is not to be proved by experience, as the expressions of divine power therein are, but by scripture; and the scripture is very express as to this matter. Thus, when God promises togive a new heart; to take away the heart of stone, and to give an heart of flesh, and to cause his people to walk in his statutes, Ezek. xxxvi. 26, 27. he wouldput his Spirit within them; and elsewhere they are said to havepurified their souls in obeying the truth, through the Spirit, 1 Pet. i. 22. And our Saviour asserts the necessity of our beingborn of the Spirit, John iii. 5. in order to our entering into the kingdom of God: so that from these, and several other scriptures, that might be referred to,it appears, that effectual calling is the internal powerful work of the Holy Ghost.[25]
Obj. 1.It is objected, by some, that this doctrine savours of enthusiasm; since it supposes that there is no difference between the Spirit’s internal influences, and inspiration; and to pretend to this, now the miraculous dispensation, which was in the apostle’s days, is ceased, is vain and enthusiastic.
Answ.To this it may be replied, That the charge of enthusiasm is very unjustly deduced from this doctrine; for we must distinguish between the extraordinary, and the ordinary influence of the Holy Ghost; the former is allowed by all, to be now ceased; and therefore they who pretend to it, are liable to this charge; but it is a very great dishonour cast upon the Holy Ghost to deny his powerful influence or agency in the work of grace; and it renders the condition of the church, at present, in a very material circumstance, so much inferior to what it was of old, that it is incapable of attaining salvation; unless it could be proved that salvation might be attained without the divine energy.
But, that we may farther reply to this objection, let it be considered; that the Spirit’s influence, as subservient to the work of grace, is evidently distinguished from imputation: the latter of these was a peculiar honour which was conferred upon some persons, who were either to transmit to the church a rule of faith, by the immediate dictates of the Holy Ghost; or else they were favoured with it to answer some extraordinary ends, which could not be attained without it, namely, their being furnished with wisdom, as well as courage and boldness, to maintain the cause, which they were not otherwise furnished to defend, against the opposition that it met with from their persecuting and malicious enemies, that so it might not suffer through their weakness; as when our Saviour bids his disciplesnot to take thought what they should say, when brought before rulers,&c.but promises, thatthe Spirit should speak in them, Matt. x. 18-20. And in some other particular instances we read, especially in the church at Corinth, that when ministers had not those advantages to qualify themselves to preach the gospel, which they afterwards were favoured with, some had this extraordinary gift, so that they spake by the Spirit; but this was only conferred occasionally, and for some special reasons: and therefore, those scriptures that speak ofthe influences of the Spirit, which were more common, and immediately subservient to the work of grace in the souls of those who were the subjects thereof, were, at that time, the same with them that we are pleading for, which were designed to continue in the church, in all the ages thereof: thus when persons are said,through the Spirit to mortify the deeds of the body, Rom. viii. 13. this does not respect any extraordinary dispensation, which they were then under, since it is the duty of all men, in all ages, without the extraordinary influences of the Spirit, to mortify the deeds of the body; and therefore we may expect this powerful energy as well as they, or else our condition would be very deplorable.
And besides, we never find that extraordinary gifts were immediately subservient to the subduing corruption, or, at least, that every one that had them, did mortify sin, and so appear to be internally sanctified: whereas, this is a character of those who are so; and not to have these influences, determines a person to be in an unregenerate state, orto live after the flesh, which is opposed to it, and so to be liable to death, ver. 12. No one can suppose, the apostle intends, in the foregoing verse, when he says,If ye live after the flesh, ye shall die; that if ye are not under inspiration, ye shall die, as living after the flesh: but the method of reasoning is strong and conclusive, if we understand the divine influence as what is distinct from inspiration, and consequently a privilege necessary for the beginning and carrying on the work of grace, and so belongs to believers in all ages.
Again, when the Spirit is saidto help our infirmities, ver. 26. in prayer: is not prayer as much a duty now as it was when they had extraordinary gifts? therefore, ought we not to hope for the assistance of the Spirit, in all ages? and consequently the Spirit’s help, in this respect is not confined to that age, when there was a miraculous dispensation, or extraordinary inspiration.
And when it is elsewhere said,As many as are led by the Spirit of God, they are the sons of God, ver. 14. can we suppose, that none were the sons of God but such as had extraordinary gifts? Does not this privilege belong to us, as well as unto them? If therefore we are the sons of God, as well as they, we have this evidence hereof, according to this scripture; namely, ourbeing led by the Spirit of God; though we pretend not to be led by him, as a Spirit of inspiration.
And to this we may add, that the apostle elsewhere speaks of some who weresealed with that Holy Spirit of promise; which is the earnest of our inheritance: and these are described astrusting in Christ after they had heard the word of salvation, andbelieving in him, Eph. i. 13, 14. But this belongsto the church in all ages; therefore sealing is not a privilege confined to those who had the extraordinary gifts of the Holy Ghost; but to believers as such.
Moreover, it is said,The Spirit beareth witness with our spirits, that we are the children of God, Rom. viii. 16. Therefore, some persons may know themselves to be the children of God, in a way of self-examination, by the witness of the Spirit, which is common to all believers; without pretending to be inspired therein; which would be to know this matter without the concurring testimony of our own spirits. Many things, of the like nature, might be observed, concerning the other scriptures, that are generally brought to prove, that believers, in our day, are made partakers of the powerful influences of the Holy Ghost; though they pretend not to the Spirit of inspiration; which is a sufficient answer to this objection.
Object.2. If it be farther objected, that if the Spirit does work internally in the souls of men, we are not to suppose, that he works a change in their wills, but only presents objects to them, which they by their own power, improve, and make use of, for their good; even as a finite Spirit may suggest good or bad thoughts, without disposing us to comply with them; or, as the devil is said to work in men, who is called,The Spirit that now worketh in the children of disobedience, Eph. ii. 2.
Answ.To this it may be replied, that an objective influence, properly speaking, is no influence at all; much less is it becoming the dignity of the Holy Ghost, to say, That he hath no more an hand in the work of conversion, than that which a mere creature might have. I will not deny that the Greek word,[26]which signifies energy, or internal working, is sometimes taken for such a kind of influence as is not properly the effect of power, as in the instance contained in the objection; yet, let it be considered, that the same word is often used, in various other instances, in senses very different, when applied to God and the creature; where the word, in itself, is indeterminate; but the application of it sufficiently determines the matter; so as to leave no doubt, as to the sense of it. Thus to make, form, or produce, when applied to God, and the thing made, formed, or produced, is represented as an instance of his almighty power, which exceeds the limits of finite power, this determines the sense to be very different from making, forming, or producing, when applied to men, acting in their own sphere: so the apostle speaks of building, in a very different sense, as applied to God and the creature, which no one is at a loss to understand, who reads the words;Every house is builded by some man; but he that built all things is God, Heb. iii. 4. Now, to apply this to our present purpose, we do notdeny, that a finite spirit has an energy, in an objective way; but when the same word is applied to God’s manner of acting; and is represented as has been before observed, as an instance of his almighty power, producing a change in the soul; and not only persuading, but enabling him to perform good works, from a principle of spiritual life, implanted, this may easily be understood as having a very different sense from the same word, when applied to the internal agency of a finite spirit; and therefore this objection does not overthrow the argument we are maintaining.
Object.3. It is farther objected against what has been said concerning this powerful work of the Spirit, as being illustrated by the similitude of a person’s being raised from the dead; that this contains in it nothing supernatural, or out of the power of man; since the apostle says,Awake thou that sleepest, and arise from the dead, and Christ shall give the light, Eph. v. 14. If arising from the dead be the effect of almighty power, when applied to the work of grace, it seems preposterous for this to be recommended as our duty: and if it be not a work of almighty power, then those scriptures that illustrate effectual calling by the resurrection of the dead, are nothing to the argument for which they have been brought.
Answ.Some suppose, that its being assigned as a matter of duty for sinners to rise from the dead, does not infer, that it is in their own power; but, that it only signifies, that none can expect eternal life but those who rise from the death of sin; and accordingly, as the promise, here mentioned, relating to ourhaving light, is said to beChrist’s gift, so the power to perform that duty, which is inseparably connected with it, to wit,rising from the dead, is to be sought for at his hand. But if this answer be not reckoned sufficient, I see no absurdity in supposing, that these two expressions,Awake, thou that sleepest, and arise from the dead, import the same thing. Sleep is, as it were, the image of death; and therefore, by a metaphorical way of speaking, it may be here calleddeath; and if so, the apostle commands believers to awake out of their carnal security, or shake off their stupid frames, as they expect the light of eternal life: however, if it be taken in this sense here; yet when we meet with the wordsquickened, orraised from the dead, elsewhere, they may be understood in a different sense, as denoting the implanting a principle of grace in regeneration, as will appear by the context: thus when God is said toquicken those who were dead in trespasses and sins; who walked according to the course of this world, fulfilling the desires of the flesh, and of the mind; and were, by nature, the children of wrath; and to do this with a design to shew theexceeding riches of his grace, and kindness towards them; and as the consequencethereof, to work that faith which accompanies salvation, which is not of themselves, but his gift: I say, if these things are mentioned when we are said to bequickened, orraised from the dead, certainly it argues more than a stupid believer’s awaking from that carnal security, which he is under, who is supposed to have a principle of spiritual life, whereby he may be enabled so to do.
Object.4. It is also objected to what has been said, concerning effectual calling’s being a work of divine power, that those scriptures, which speak of it as such, denote nothing else but the power of working miracles; whereby they to whom the gospel was preached, were induced to believe; as when the apostle says,His preaching was in demonstration of the Spirit, and of power, 1 Cor. ii. 4. that is, the doctrines he preached, were confirmed, and the truth thereof demonstrated by the power of the Holy Ghost, enabling them to work miracles: andthe kingdom of God is not in word, but in power, chap. iv. 20. that is, the gospel is not only preached, but confirmed by miracles:Our gospel came to you in power, and in the Holy Ghost, 1 Thes. i. 5. that is, as some understand it, the gospel which we preach, was confirmed by the power and miraculous works of the Holy Ghost; which has no reference to the internal efficacious influences of the Spirit put forth in effectual calling.
Answ.Though we often read that the gospel was confirmed by miracles: nevertheless, I cannot see that this is the principle, much less the only sense of these scriptures, and some others that might have been produced to the same purpose.
As to the first of them in which the apostle speaksof his preaching, being in the demonstration of the Spirit, and of power; it may be observed, that in the preceding chapter he had been speaking concerning Christ preached, and his glory set forth among them, as the power of God; that is to say, the power of God rendered the preaching thereof effectual to the conversion of them that believed; which he concludes to contain in it no less a conviction of the truth of the Christian religion, than if he had wrought signs or miracles, which the Jews demanded, and which he had no design to work among them: therefore, why should we suppose, that when he speaksof his preaching being in the demonstration of the Spirit, and of power, that he intends the confirming his doctrine by miracles, and not in the same sense as he had before signified Christ to be the power of God.
And as for the other scripture, in which it is said,The kingdom of God is not in word, but in power; that is to be understood by comparing it with what immediately goes before, in which he says, thatI will come to you shortly, if the Lord willand know not the speech of them who are puffed up, but the power. It we suppose, that bythem who are puffed up, he means some of their teachers, who swelled either with pride or envy, and probably were sowing some seeds of error among them; it does not seem to be a just sense of the text, to explain the words when he says,I will know not the speech of them who are puffed up, but the power, q. d. I will not so much regard the doctrines they deliver, as I will enquire and be convinced, that they have confirmed them by miracles. For he would rather regard their doctrine than their pretence to miracles; or have said, I will not enquire whether ever they have wrought any miracles or no, but what efficacy their doctrine has had: and therefore the apostle, byknowing the power, does not mean that of working miracles, but he intimates that he would know, not only what doctrines these persons taught, but what success attended their preaching; and then he adds, thatthe kingdom of God, that is, the gospel-state is advanced and promoted, not barely by the church’s enjoying the means of grace, such as the preaching of the word; butby the power of God, which makes the word preached effectual to salvation, whereby sinners are converted, and many added to the church, such as shall be saved.
As to the last scripture mentioned, in which the apostle says,Our gospel came to you, not in word only, but in power, I cannot think that he has any reference in that place, to the confirming the gospel by miracles; because this is assigned as a mark of their election,knowing, brethren, your election of God; for our gospel came unto you, not only in word, but in power, &c. Now, whether we take election for God’s eternal design to save them, or for the execution thereof, in his applying the graces of the Spirit to them; or if we take it in the lowest sense, which they, on the other side of the question, generally give into, for their being a choice, religious unblameable society of Christians, excelling many others in piety: this could not be evinced by the gospel’s being confirmed by miracles; and therefore this sense seems not agreeable to the apostle’s design; and consequently the objection taken from those scriptures, that speak of the power of God in conversion, as implying nothing else but his power, exerted in working miracles, will not, in the least, be sufficient to weaken the force of the argument we are maintaining. Thus concerning effectual calling’s being a work of power, attributed, in particular, to the Holy Spirit.
There is one thing more observed, in the answer we are explaining, which must be briefly considered; namely, that it is a work of grace, which was the internal moving cause thereof; or, the reason of God’s exerting his divine power therein. Effectual calling must be a work of grace, without any motivetaken from them, who are the subjects thereof; inasmuch as they had before this, nothing in them, that could render them the objects of divine love, being described asdead in trespasses and sins, alienated from the life of God, andenmityitselfagainst him: so that their condition, antecedent hereunto, cannot be supposed to be the moving cause hereof; for that which is in itself, altogether unlovely, cannot afford a motive for love to any one that weighs the circumstances of persons and things, and acts in pursuance thereof.
Object.But whereas it is objected, that though the present condition of unregenerate persons cannot afford any motive inducing God thereunto, yet the foresight of their future conduct might.
Answ.To this we answer, That all the good which shall be found in believers, is God’s gift; he is the finisher as well as the author of faith; and therefore it cannot be said, that any thing out of himself, was the moving cause hereof. And to this we may add, That God foresaw the vile and unworthy behaviour of believers, proceeding from the remainders of corrupt nature in them, as well as those graces which he would enable them to act: so that there is as much in them that might induce him to hate them, as there is to move him to love them; and therefore we must conclude, that his love proceeds from another cause; or that it is by the grace of God alone, that we are what we are: which leads us to consider,
4. That the power and grace of God, displayed in effectual calling, is irresistible, and consequently such as cannot but be effectual to produce that which is designed to be brought about thereby. To deny this, would be to infer, that the creature has an equal, if not a superior, force to God: for, as, in nature, every thing that impedes or stops a thing that is in motion, must have an equal force to resist with that which is affected by it; so, in the work of grace, if the will of man can render the power of God of none effect, or stop the progress of divine grace, contrary to his design or purpose, this must argue the creature’s power of resisting, equal to that which is put forth by God, in order to the bringing this work to perfection. This consequence is so derogatory to the divine glory, that no one who sees it to be just, will maintain the premises from whence it is deduced.
If it be said, that God may suffer himself to be resisted; and his grace, that would otherwise have been effectual, to be defeated; this will not much mend the matter; but only, in order to the avoiding one absurd consequence, bring in another; for if every one would have, what he purposes to be done brought to pass, and would not be disappointed, if he could help it, the same must be said of the great God. Now if Godcould have prevented his purpose from being defeated, but would not, this argues a defect of wisdom; if his own glory was designed, by purposing to do that which the creature renders ineffectual, then he misses of that end, which cannot but be the most valuable, and consequently most desirable: therefore, for God to suffer a purpose of this nature, to be defeated, supposing he could prevent it, is to suffer himself to be a loser of that glory which is due to his name. Moreover, this is directly contrary to what the apostle says,Who hath resisted his will, Rom. ix. 19. or who hath rendered the grace, which he designed should take effect, ineffectual, or, which is the same thing, who can do it?
The ground on which many have asserted, that the grace of God may be resisted, is taken from some scriptures, that speak of man’s being in open hostility against him. Thus we read of a bold daring sinner, asstretching out his hand against God, and strengthening himself against the Almighty, running upon him, even on his neck, upon the thick bosses of his bucklers, Job xv. 25, 26. And Stephen reproves the Jews as havingalways resisted the Holy Ghost, both they and their fathers, Acts vii. 51, 52. and the Pharisees are said tohave rejected, Luke vii. 30. or, as the word[27]might have been rendered,disannulled the counsel of God against themselves. And elsewhere, the prophet speaks of God’sstretching out his hand all the day unto a disobedient and gainsaying people, Rom. x. 21. These, and such like scriptures give occasion to some to suppose, that the power and grace, as well as the purpose of God, may be resisted.
But that we may understand the sense of these scriptures, and, at the same time not relinquish the doctrine we are maintaining, and thereby infer the consequence above-mentioned; we must distinguish between our opposition to God’s revealed will, contained in his word, which is the rule of duty to us; and resisting his secret will, which determines the event. Or, as it may be otherwise expressed, it is one thing to set ourselves against the objective grace of God, that is, the gospel, and another thing to defeat his subjective grace, that when he is about to work effectually in us, we should put a stop to his proceedings. The former no one denies; the latter we can, by no means, allow of. Persons may express a great deal of reluctancy and perverseness at that time, when God is about to subdue their stubborn and obstinate wills; but the power of God will break through all this opposition; and the will of man shall not be able to make his work void, or without effect. The Jews, as above-mentioned, mightresist the Holy Ghost, that is, oppose the doctrines contained in scripture, which were given by the Spirit’s inspiration; and they might make this revelationof no effect, with respect to themselves; but had God designed that it should take effect, then he would have prevented their resisting it. Israel mightbe a gainsaying people, that is, they might oppose what God communicated to them by the prophets, which it was their duty and interest to have complied with; and so the offers of grace in God’s revealed will, might be in vain with respect to them; but it never was so with respect to those whom he designed to save: and if the hardened sinner,stretching out his hand against God, may be said hereby to express his averseness to holiness, and his desire to be exempted from the divine government; he may be found in open rebellion against him, as hating and opposing his law; but he cannot offer any real injury to his divine perfections, so as to detract from his glory, to render his purpose of no effect. Moses speaking concerning God’s works of providence, says,They are perfect; for all his ways are judgment, Deut. xxxii. 4. And elsewhere, God, by the prophet Isaiah, says,I will work, and who shall let it, Isa. xliii. 13. From whence he argues, his eternal Deity, and uncontroulable power, when he says,before the day was, I am he, and there is none that can deliver out of my hand; so that if a stop might be put to his works of providence, he would cease to be a God of infinite perfection; and may we not from hence infer, that his works of grace are not subject to any controul; so that when he designs to call any effectually, nothing shall prevent this end’s being answered, which is what we intend, when we speak of the power and grace of God as irresistible; which leads us to consider,
5. The season or time in which persons are effectually called; which in this answer, is said to be God’s accepted time. If the work be free and sovereign, without any motive in us, the time in which he does it, must be that which he thinks most proper. Here we may observe,
(1.) That some are regenerate in their infancy, when the word can have no instrumentality, in producing the least acts of grace; these have therefore the seeds thereof, which spring up, and discover themselves, when they are able to make use of the word. That persons are capable of regeneration from the womb, is no less evident, than that they are capable of having the seeds or principle of reason from thence, which they certainly have; and if it be allowed, that regeneration is connected with salvation, and that infants are capable of the latter, as our Saviour says, thatof such is the kingdom of God; then they must be certainly capable of the former; and not to suppose some infants regenerate from the womb, would be to exclude a very great part of mankind from salvation, without scripture-warrant.
(2.) Others are effectually called in their childhood, or riper years, and some few in old age; that so no age of life may be an inducement to despair, or persons be thereby discouraged from attending on the means of grace. Thus it is said concerning Josiah, Thatin the eighth year of his reign, while he was yet young, he began to seek after the God of David, his father, 2 Chron. xxxiv. 1. and David was converted when he was ayouth, a stripling of a ruddy and beautiful countenance, 1 Sam. xvi. 12. compared with chap. xvii. 56, 58. And Moses seems to have been effectually called, when he left Pharaoh’s court; andit came into his heart to visit his brethren the children of Israel; at which time he wasforty years old, Acts vii. 23. And Abraham seems to have been made partaker of this grace, when he was called to leave his country, when he was seventy-five years old; before which, it is probable, that he, together with the rest of his father’s family, served other gods, Josh. xxiv. 2. compared with Gen. xii. 4. And we read, in one single instance, of a person converted in the very agonies of death,viz.the thief upon the cross, Luke xxiii. 43.
(3.) Sometimes, when persons seem most disposed hereunto, and are under the greatest convictions, and more inclined to reform their lives, than at other times, the work appears, by the issue thereof, to be no more than that of common grace, which miscarries and leaves them worse than they were before; and, it may be, after this, when they seem less inclined hereunto, that is, God’s accepted time, when he begins the work with power, which he afterwards carries on and completes. Some are suffered to run great lengths in sin, before they are effectually called; as the apostle Paul,in whom God was pleased to shew forth all long suffering, as a pattern to them which should hereafter believe, 1 Tim. i. 16. So that the time and means being entirely in his hand, as we ought not to presume, but wait for the day of salvation in all his ordinances; so, whatever our age and circumstances are, we are still encouraged to hope for the mercy of God, unto eternal life; or, that he will save and call us, with an holy calling.