that nothing farther need be added: however, I cannot but mention
another scripture, in which our Saviour says, that _no one can come to
him, except the Father draw him_, chap. vi. 44. where Christ, by _coming
to him_, does not mean attending on his ministry, which did not require
any power to induce them to it; but _believing on him_, so as to _have
everlasting life_, in which sense, _coming to him_, is often taken in
the gospels, ver. 47. and this is the immediate consequence of effectual
calling. Now when our Saviour says, that _none can_ thus _come to him_,
without being _drawn by the Father_, we may understand what he means
here, by what is said in a following verse, namely, their being _taught
of God_, and having _heard and learned of the Father_, ver. 45. such,
says he, _Come unto me_. Now this _teaching_ certainly implies more than
giving a rule of faith contained in divine revelation, for Christ is not
here proving the necessity of divine revelation, as elsewhere; but is
speaking concerning the saving efficacy thereof; and none can deny that
many have been objectively taught, and instructed by the word, who have
not come to Christ, or believed in him to everlasting life: the words
are a quotation from the prophets, to which he refers; who intimate,
that they should be _all taught of God_; which certainly implies more
than an objective teaching and instructing; for in this sense, they,
having divine revelation, were always taught of God: and it is a special
privilege, which the prophet Isaiah mentions, when he foretels this
matter, as appears by his connecting it with that great peace which they
should have, or the confluence of saving blessings, which should attend
it, Isa. liv. 13. And the prophet Jeremiah, who speaks to the same
purpose, says, _They shall teach no more every man his neighbour, and
every man his brother, saying, know the Lord; for they shall all know me
from the least of them, even to the greatest_, Jer. xxxi. 33, 34. that
is, they shall not only have an objective revelation, or that which some
call moral suasion; but this shall be made effectual to their salvation;
and in order thereunto, God promises that he would _put his law in the
inward part, and write it in the heart_; and elsewhere, to _give_ them
_a new heart_, and to _put a new spirit within them_, and hereby to
_cause them to walk in his statutes_, Ezek. xxxvi. 26. So that it is not
barely a rectifying some mistakes which they were liable to; but
producing in them something, which they had not before; not building
upon the old foundation, but laying a new one, and so working a change
in the powers and faculties of the soul; and as they were before,
obdurate and hardened in sin, he promises to _take away the heart of
stone, and give them an heart of flesh_; and by his _word_, which is
compared to an _hammer, to break the rock in pieces_, Jer. xxiii. 29.
This is certainly a work of power; but that it is so, will farther
appear from what follows, in considering the work itself; which leads us
to shew,
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, a _new 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, his _shining in the heart_, 2 Cor. iv. 6. _to give us the
light of the knowledge of his glory_, or, his giving _an 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 being
_created 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 be a 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. Regeneration is 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 the Pelagians, 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, that _we 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 are _born of God_; 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 himself _discreetly_, in
asserting, that _to 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 be _far from the kingdom of God_, Mark xii. 34. And
elsewhere, we are exhorted _to ask_, and a promise is annexed thereunto,
that _it 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
Spirit_ unto 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 not _far from the kingdom of God_; he
intends nothing else hereby, but that the profession he made, which he
calls, his _answering 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 answer to 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
engaging _to give the Spirit_, and to _make known his words_ to those
that _turn 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. Though _turning_, 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, I _shall 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 produce it.
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 to
_give 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 would _put his Spirit within them_; and elsewhere they are
said to have _purified their souls in obeying the truth, through the
Spirit_, 1 Pet. i. 22. And our Saviour asserts the necessity of our
being _born 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 disciples _not to take thought what they
should say_, when brought before rulers, _&c._ but promises, that _the
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 of the 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, or _to 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 said _to 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, our _being 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
were _sealed with that Holy Spirit of promise; which is the earnest of
our inheritance_: and these are described as _trusting in Christ after
they had heard the word of salvation_, and _believing in him_, Eph. i.
13, 14. But this belongs to 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 not deny, 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 our _having light_, is said to be
_Christ’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 called _death_; 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 words
_quickened_, or _raised 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 to _quicken 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 the _exceeding riches of his grace,
and kindness towards them_; and as the consequence thereof, 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 be
_quickened_, or _raised 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: and _the
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 speaks _of 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 speaks _of 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, that _I will come
to you shortly, if the Lord will and know not the speech of them who are
puffed up, but the power_. It we suppose, that by _them 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, by _knowing 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, that _the 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; but _by
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 motive taken 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 as _dead in trespasses
and sins, alienated from the life of God_, and _enmity_ itself _against
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 God
could 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, as
_stretching 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
having _always resisted the Holy Ghost, both they and their fathers_,
Acts vii. 51, 52. and the Pharisees are said to _have 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’s _stretching 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, might _resist the Holy Ghost_, that is, oppose the
doctrines contained in scripture, which were given by the Spirit’s
inspiration; and they might make this revelation of no effect, with
respect to themselves; but had God designed that it should take effect,
then he would have prevented their resisting it. Israel might _be 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, that _of 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, That _in 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 a _youth, 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; and _it came into his
heart to visit his brethren the children of Israel_; at which time he
was _forty 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.
Footnote 5:
That the invitations of the gospel are not restricted to a few amongst
a larger number who hear them, is clear, from various considerations.
The term evangel, or gospel, importing good tidings, evinces, that it
is designed not to call the righteous, but sinners to repentance and
salvation.
The blessings, which it announces, lead to the same conclusion;
liberty is offered to the captives, and the opening of the prison to
those who are bound; those who labour and are heavily laden, are
invited to seek, and obtain rest: those who hunger and thirst after
righteousness, are assured that they shall be filled; the riches of
grace and of glory are promised to the poor in Spirit; sight is
offered to the blind; and howsoever diseased, those who are afflicted
are invited to come to the great Physician; and even those who are
dead in sin are revived by his life-giving word. Such are the
circumstances of the worst of men, who are consequently the objects of
the mercies proffered in the gospel.
The unregenerate elect, who stand amongst those who will not be saved,
are like them, possessed of prevailing inclinations to sin, and
equally impotent to good: they are all equally guilty of an aversation
of heart from God, and so possess in themselves nothing which can
evidence a right to gospel blessings more than others.
The invitations of the gospel are in universal terms, and although
such terms are sometimes restricted by the sense, yet where no such
restriction appears, they are to be taken in their own unlimited
extent; the ransom is asserted to have been rendered for all; the Lord
willeth not the destruction of any, but that all should turn and live;
Christ proclaimed to sinners, _if any man thirst, let him come unto me
and drink_; and directed his disciples to go and _teach all nations_;
and it is his will, that the gospel should be preached _unto every
creature_.
If in the day of final account, the abominable crimes of Sodom and
Gomorrha shall evince less guilt than the impenitency of Chorazin and
Bethsaida; the aggravation of guilt, which the gospel produces,
demonstrates that its messages are directed unto the worst of men, as
well as others.
Those who are guided by the light of nature, are guilty, because they
violate the rule of conscience: such as possessed the law of God were
still more guilty, but sinners under the light of the gospel, who
trample under foot the blood of Christ, and despise and reject the
mercies of the gospel, are guilty in the highest degree. It is just
that they should not receive the offered pardon, but remain under the
condemnation of the law, the dominion of iniquity, the slavery of
Satan, and be left in their beloved darkness until they sink in
despair. Yet nothing but their own aversion rejects the invitation, or
prevents their salvation: they are straitened in their own bowels, and
are the causes of their own destruction. Thus salvation is offered in
general, and God is just, though the application of it is plainly
special.
Footnote 6:
Vide Fuller’s “Gospel worthy of all Acceptation.”
Footnote 7:
_See Vol. II. page 333._
Footnote 8:
_This is what is generally called the_ formalis _ratio of liberty._
Footnote 9:
_We generally say, that whatever is essential to a thing, belongs to
it as such. And there is a known rule in logic_, A quatenus ad omne
valet consequentia; _and the then absurd consequences, above
mentioned, would necessarily follow from it._
Footnote 10:
_In this respect divines generally consider liberty as opposed to
co-action: but here we must distinguish between a natural co-action
and a moral one. Liberty is not opposed to a moral co-action, which is
very consistent with it. Thus an honest man cannot allow himself in a
vile action; he is under a moral constraint to the contrary; and yet
he abstains from sin freely. A believer loves Christ freely, as the
apostle Paul certainly did; and yet, at the same time, he was under
the constraint of the love of Christ; as he himself expresses it_, _2
Cor._ v. 14.
Footnote 11:
_This divines generally call_ spontaneity.
Footnote 12:
_This some call_ lubentia rationalis.
Footnote 13:
_This some divines call_ voluntas serva.
Footnote 14:
_The question between us and the Pelagians, is not whether the will
sometimes follows the dictates of the understanding, but, whether it
either always does so? or, if it be otherwise, whether that which
hinders it does not arise from a defect in these dictates of the
understanding? Accordingly they speak of the dictates of the
understanding as practical, and not barely speculative, and with a
particular application to ourselves. They also consider the will as
having been before in some suspense; but that dictate of the
understanding which it follows, is the last, after mature
deliberation; and it is supposed to have compared things together; and
therefore presents a thing, not only as good, but more eligible than
any thing else, which they call a comparate dictate of the
understanding; and by this means the will is persuaded to a
compliance. But though this may be true in many instances that are
natural; yet daily experience proves, that it does not hold good with
respect to things divine and supernatural._
Footnote 15:
The manners and maxims of the world accord with the inclinations of
the human mind, because they spring from them: the dispositions and
the pursuits of men are at variance with the laws of God, the
doctrines of the gospel, and the practice of the saints, this will
appear by comparing them. That the human mind should be brought to
submit to the self-denial requisite to the character of a true
christian, its bias or bent must be changed. Because men are moral
agents, various motives are addressed to them to induce such change,
when not attended to, they aggravate their guilt: when they are
followed by the change, which they have a tendency to produce, those
who yield are said to be “born of the word.” Were it not for the
information we derive from the scriptures we should probably look no
further than the proximate cause, and give man the glory; but these
teach us, that the Spirit of God is always in such change, if it be
real, the efficient cause: “God sanctifies _by_ the truth,” he
“_opens_ the heart to attend” to the word, and when any have _learned_
from and been _taught_ or _drawn_ by the Father they come unto Christ;
they are therefore also in a higher sense _born of the Spirit_.
This work of God immediately upon the mind, is possible to him, who
formed, sustains, and knows the secrets of the heart; if we are
unconscious of our creation, support in existence, and the access of
the Searcher of hearts to our minds, we may be unconscious of his
influence to change them. If this were sensible, it might be a motive
incompatible with the safety and moral government of beings, who at
best, whilst here, are imperfectly holy.
The communication of the knowledge of saving truths immediately is
unnecessary: we have the sacred scriptures, which are competent to
make us wise unto salvation. The inspiration anciently given, is
distinct from the change of bias, or disposition necessary to a
preparation for heaven, might exist without, and is therefore inferior
to it.
It is not the sole effect of moral suasion, it is a work of the spirit
not the letter, of power not the word: it is a birth, not by “blood,
nor by the will of the flesh, nor _by the will_ of man, but of God,”
and those only “who are of God, hear,” believe, and obey his word.
This influence is sight to the blind, hearing to the deaf, riches to
the poor, health to the sick, and life to the dead. It is not
incompatible with moral agency, for the holy disposition is as free in
its operation, as the former sinful inclinations had been in theirs.
The necessity of it to salvation, is no excuse for the impenitent;
grace is not necessary to the vindication of Divine justice: the
preponderancy of inclinations to evil is the essence of, not an
apology for sin. It is very strange if, because a man is so intent
upon sinning that nothing can change him but the almighty power of the
Divine Spirit, he is on this very account innocent.—It does not render
the preaching of the word unnecessary, for besides that it is
commanded, and important to call men to repentance and faith, when the
grace has been given, God also usually accompanies his ordinances with
his Spirit’s influences, and seems in most cases, to direct in his
providence the blessings of his instructions to those whom he makes
the subjects of his grace.
Footnote 16:
“I have seen it objected, that to suppose a change effected in the
heart of man, otherwise than by the power of moral means, is palpably
absurd; as implying an evident impossibility in the nature of things.
It has been said, by a divine of advanced age, and good sense; ‘The
moral change of the mind in regeneration, is of an essentially
different kind from the mechanical change of the body, when that is
raised from the dead; and must be effected by the exertion of a
different kind of power. Each effect requires a power suited to its
nature: and the power proper for one can never produce the other. To
argue from one to the other of these effects, as the apostle has been
misunderstood to do, in Eph. i. 20, is therefore idle and
impertinent.—The Spirit of God is possessed of these two kinds of
power, and exerts the one or the other, accordingly as he wills to
produce a change of the moral or physical kind, in moral beings or
inanimate matter.’
“But to this philosophical objection, however plausible and
unanswerable it may appear, I think the reply of our Saviour to the
difficulty started by the Sadducees, respecting the resurrection and a
future state, is neither idle, nor impertinent: ‘Ye do err, not
knowing the scriptures, nor the power of _God_.’ The Almighty is not
limited, as men are, to these two modes of operation, by moral and
mechanical means. The Spirit of God is possessed of a power of working
in a manner different from either of these; that is, supernaturally.
The means by which effects are brought to pass in a natural way, must
indeed be different; according to the nature of those effects, and of
the subjects on which the operations are performed: but when once we
admit the idea of a work properly supernatural—an effect produced not
by the power of any means at all, we instantly lose sight of all
distinctions in the kind of power, or manner of working, adapted to
things of different natures. When God, by his omnipotent word alone,
called all nature into being at first, are we to suppose that he
exerted different powers, according to the natures of the things
designed to be created; and that the power proper to create inanimate
matter, could never create a thinking mind! Are we to conceive that
angels and the souls of men were persuaded into being, by arguments
and motives; and that the material world was forced out of nothing, by
the power of attraction! So, in regard to quickening the dead, are we
to imagine that God can give new life to a soul dead in sin, only by
moral suasion; and that, if he will reanimate bodies which have slept
thousands of years in the dust of the earth, he has no other way to do
it than by a physical operation! The body of Christ was raised to
life, I should suppose, not by any mechanical power, but
supernaturally. In this manner God always works, when he quickeneth
the dead, and calleth things that are not, as though they were. And
what absurdity can there be in supposing Him able to give a new
principle of action, as well as to give existence to any thing else,
in this immediate manner?
“Some sound and sensible divines, it must be granted, in order to
guard against the notion of regeneration’s being effected by moral
suasion, have called it a physical work, and a physical change; but
very needlessly, I apprehend, and with very evident impropriety. The
change is moral: the work producing it, neither moral nor physical;
but supernatural.”