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.