Part 6
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.