Part 7
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.