Part 5

And this leads us farther to enquire: Whether, supposing a man has this principle implanted in effectual calling, he then acts freely; or, what is the liberty of man’s will, when internally moved and influenced by divine grace? In answer to which, we must consider, that special grace does not destroy, but improve the liberty of man’s will: when there is a new nature implanted in him, it discovers its energy, and makes a change in all the powers and faculties of the soul; there is a new light shining in the understanding, vastly different from, and superior to that which it had before; and it may truly be called, _The light of life_, John viii. 12. not only as it leads to eternal life; but as it proceeds from a principle of spiritual life: and this is what we generally call _saving knowledge_; as it is said, _This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent_, chap. xvii. 13. Now this light in the understanding, being attended with power in the will, it is hereby induced to comply with its dictates, not barely as being prevailed on by rational arguments, but as there is a divine power accompanying them; it is not indeed prevailed on without arguments; for the Spirit makes use of the word to persuade, as well as to direct; though we do not, with the Pelagians, say, that the will is overcome only by arguments, as though the victory was owing to our power of reasoning; yet we freely own, that we act with judgment, and see the highest reason for what we do: we are enabled to use our reasoning powers indeed; but these are sanctified by the Spirit, as well as the will renewed; and both concur together, in order to our receiving and improving the doctrines contained in the gospel; and the Spirit of God also removes those rooted prejudices which we had entertained against the way of salvation by Christ: so that upon the whole, the gospel has its use, as it directs and excites our faith: our reasoning powers and faculties have their use also, as we take in, and are convinced, by what is therein contained; all this would be to no purpose, if there were not a superior power determining the will to a thorough compliance therewith. We do not deny that moral suasion oftentimes has a tendency to incline a man to the performance of moral duties; but it is what I rather choose to call evangelical persuasion, or the Spirit of God setting home upon the heart and conscience, what is contained in the gospel, that makes it effectual to salvation.[15] Thus concerning the nature and extent of human liberty; but inasmuch as this is not to be assigned as that which renders the gospel-call effectual, let it be farther considered,

III. That this is brought about by the almighty power of God, as it is observed in this answer, that it is a work of God’s almighty power and grace: this is that which enhances the excellency and glory of it, above all the works of common providence: however, when we say that it is a divine work, this is hardly sufficient to distinguish it from what the Pelagians often call it, by which they intend nothing more, than the powerful work of God, as the God of nature and providence; therefore we must farther consider it as a work of divine power, exerting itself in a supernatural way and not only excluding the agency of creatures, as bearing a part therein, but as opposed to those works which are brought about by the moral influence of persuasive arguments, without any change wrought in the will of man; in this sense we understand effectual calling to be a work of God’s almighty power.

And that this may appear, let it be premised, that it is not inconsistent with God’s dealing with men as intelligent creatures, endowed with liberty of will, for him to exert this power, since special providence, or efficacious grace, does no more destroy man’s natural powers, by its internal influence, enabling and exciting them to do what is supernaturally good, than common providence’s being conversant about the free actions of men, makes them cease to be free; only the former exerts itself in a different and superior way, producing effects much more glorious and excellent.

This being supposed, we shall, without pretending fully to explain the manner of the divine agency, which is principally known by its effects, endeavour to shew,

1. That effectual calling is, in a way of eminency, the work of divine power as distinguished from other works, which are, in their kind, the effects of power in a natural way.

2. We shall also observe what effects are produced thereby, and in what order.

3. Consider it, as it is, in a peculiar manner, attributed to the Spirit of God; and also shew, that it is a wonderful instance of his grace.

4. We shall consider this divine power as irresistible, and consequently such as cannot but be effectual to produce what is designed to be brought about thereby. And,

5. Speak something concerning the season in which this is done, which is called God’s accepted time.

1. Effectual calling is eminently a work of divine power; for the proof hereof, we have not only many express texts of scripture that sufficiently establish it, but we may appeal to the experience of those who are made partakers of this grace. If they compare their former and present state together, they may easily perceive in themselves, that there is such a change wrought in them, as is contrary to the inclinations of corrupt nature; whereby the stubbornness and obstinacy of their wills have been subdued, and such effects produced in them, as they never experienced before; and the manner of their production, as well as the consequences thereof, give them a proof of the agency of God herein, and the glory of his power exerted, so that they who deny it must be unacquainted with themselves, or not duly observe that which carries its own evidence with it.[16]

But we shall principally take our proofs from scripture, in which we have an account of the beginning of this work, which is styled the new birth; wherein we are said to be made _partakers of the divine nature_, 2 Pet. i. 4. that is, a nature that is produced by divine power; and we are said to be _born, not of blood, nor of the will of the flesh, nor of the will of man, but of God_, John i. 13. And the gospel, which is the instrument that he makes use of in calling effectually, is styled, _The rod of his strength_, Psal. cx. 2. the effect thereof, ascribed to the _revelation of his arm_, Isa. liii. 1. the season in which this is done, is called, _The day of his power_, Psal. cx. 3. and it is, by a metonymy, called, _His power_, 1 Cor. i. 18. Rom. i. 16. The cross of Christ is also, when preached, and made effectual for the answering this valuable end, styled, The _power of God_, 1 Cor. i. 24. Moreover, the progress of this work is ascribed to the _power of God_, 1 Thess. i. 5. it is this that _keeps_ those who are effectually called _through faith unto salvation_, 1 Pet. i. 5. And that this power may appear to be extraordinary, the apostle uses an uncommon emphasis of expression, when he calls it, _The exceeding greatness of his power_, and, _the working of his mighty power_, Eph. i. 19, 20. which words[17] can hardly be translated without losing something of their force and beauty; and, indeed, there is not an expression used in scripture, to signify the efficacy of divine power, that exceeds, or, I may say, that equals them. And that it may appear more strong, the apostle, in the following words, represents it as being no less than _that power which wrought in Christ, when God raised him from the dead_.

And to all this let me add, that something to the same purpose may be inferred from those metaphorical expressions, by which it is set forth, as it is called a _creation_: thus, when we are made partakers of this privilege, we are said to _be created in righteousness and true holiness_, Eph. iv. 24. And the apostle seems to compare this with the creation of man at first, after the image of God, which consisted principally in righteousness and true holiness, and accordingly considers this image as restored, when a principle of grace is implanted, whereby we are again disposed to the exercise of righteousness and holiness: and elsewhere he says, _We are his workmanship, created in Christ Jesus unto good works, that we should walk in them_, chap. ii. 16. where he supposes, that this creating power must be exerted before we can put forth good works; and therefore it can be nothing less than the power of God; and it would not have been styled a _creation_, if it had not been a supernatural work, and therefore it is, in that respect, more glorious than many other effects of the divine power.

It is also styled, _a resurrection from the dead_: thus the apostle says, _You hath he quickened, who were dead in trespasses and sins_, chap. ii. 1, 5. in this respect it certainly exceeds the power of men. A physician, by his skill, may mend a crazy constitution, or recover it from the confines of death; but, to raise the dead, exceeds the limits of finite power. This mode of speaking our Saviour makes use of to signify the conversion or effectual call of sinners, when he says, _The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live_, John v. 25. He had, in the foregoing verse been speaking of their _having eternal life_, and _not coming into condemnation, and being passed from death to life_, who hear his words and believe; and then it follows, that _the hour is coming_, that is, the time is near at hand, to wit, when the Spirit shall be poured forth, and the gospel-dispensation be begun, and it _now is_, in some degree, namely, in those who were converted by his ministry, _when the dead shall hear his voice and live_, or pass from a state of spiritual death to life, as a means for their attaining eternal life. This is much more agreeable to the context, than to conclude, as some do, to evade the force of this argument; that our Saviour speaks concerning some who were then, or should hereafter be raised from the dead, in a miraculous manner; which, they suppose, contains the sense of the words, _now is_, and that _the hour is coming_, refers to the general resurrection; but this seems not to be the sense of the text; because our Saviour supposes them, in a following verse, to be astonished at this doctrine; as though it was too great an instance of power for him to implant a principle of spiritual life in dead sinners; and therefore he proves his assertion from his raising the dead at the last day: _Marvel not, for the hour is coming_, that is, at the end of the world, _when all that are in their graves shall hear his voice_, John v. 28. This cannot well agree with the sense before given, of Christ’s raising the dead, as referring to the general resurrection; for that would be to answer their objection, or put a stop to their wonder at what he had said concerning it, by asserting the same thing in other words; whereas, if you suppose the dead’s _hearing his voice_, to imply a spiritual resurrection; and _the dead raised out of their graves_, to be an argument to convince them that his power was sufficient to bring about this great effect; there is much more beauty in the expression, and strength in the reasoning, than to take it otherwise.

This is so plain a proof of the argument, we are endeavouring to defend, 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.