CHAPTER 4.

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OF EFFICACIOUS GRACE.

The celebrated writer chiefly attended to, has filled up above twenty pages in stating the question about the grace of God in conversion. The sum of which is, that there are some inward operations of the Spirit vouchsafed in that work; but that these only consist in representing divine truths to our understandings, and bringing them to our remembrance, and thereby raising some ideas in the brain, and making some impressions on it; which he allows to be physical, and irresistible in their production, and in which men are wholly passive; but utterly denies that any supernatural habits are infused, or that any supernatural aid is requisite to the conversion of a sinner besides the forementioned. He observes that the word grace in scripture, always signifies the favor and goodness of God, but never any supernatural or infused habit: contrary to Romans 5:20,21, and 6:14, 2 Corinthians 8:7, and 9:8, 14, Colossians 3:16, Timothy 1:14, 2 Peter 3:18, with many others: yet owns, that the foresaid ideas raised in the brain, according to their nature, use, tendency, and effects, may be called either exciting, or restraining, or preventing, or assisting, or the subsequent of God; and may be either sufficient or efficacious, common or special. My business in the following Sections will be to prove, that the work of grace or conversion, is an internal one, wholly owing to the efficacious grace of God, and wrought in the soul by a supernatural, irresistible, and insuperable power, in the production of which man is purely passive; and to vindicate the passages of scripture made use of in proof of this doctrine, which are objected to.

SECTION 1.

And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. – Ephesians 1:19,20.

Since the apostle, in these words, plainly intimates, that the work of grace upon the hearts of believers is to be ascribed not only to the power of God, hut to the greatness, yea, the exceeding greatness of his power, and which is represented as equal to that which was put forth in raising Christ from the dead; we think we have good reason to conclude, that this work is a work of almighty, irresistible; and insuperable power, and in which men, in the first production of it, are purely passive. It is indeed said, that “it must be absurd hence to infer, that the power of God working faith in believers is equal to that which effected the resurrection of our Lord, and that we must be therefore purely passive in the whole work of our conversion.” But certain it is, that the power here spoken of is said to be kata< thrgeian , according to the working or energy of his mighty power, which he wrought in Christ, when he raised him from the dead.

And if the work of faith and conversion is intended, men must be passive under the energetical influence of divine power effecting it, as the body of Christ was, when, by the same power, it was raised to life. But let us attend to the reasons given: 1. It is said, that “this power is not consistent with the persuasions and exhortations used in Scripture to move men to repent, and turn themselves from their iniquity.” I reply that the exhortations to repent and turn from iniquity do not regard the first work of conversion, or the inward work of grace upon the soul, which is here designed, but an outward reformation of life. Besides, supposing the exhortations referred to respect the internal work of faith and conversion, they may be attended with that power from God, who makes use of them, so as to produce such principles of life and grace, in which men are purely passive; by virtue of which they may become active, and be enabled to answer to such exhortations; even as the command of Christ to Lazarus to come forth was attended with such a divine power as produced a principle of life in him, in which he was purely passive; though by virtue of it he became active, came forth, and answered the word of command. 2. This is also said to be inconsistent “with a rational choice.” I answer, that no doubt, whilst men are in a state of nature, they are able, without the special and powerful grace of God, to make a rational choice in things natural and civil, but not in things spiritual and eternal. How should they, when they are under the power of sin, influenced by their corrupt and deceitful lusts, and enslaved by Satan? Such men will always choose their own ways, for their soul delighteth in their abominations; which makes the powerful and efficacious grace of God necessary to enlighten their understandings, inform their judgments, guide their affections, and influence their wills. 3. It is urged that if this was the case, “it could not properly be said that they turned, but only that they were turned, to the Lord.” To which may be replied, that when the Scriptures speak of the internal work of conversion upon the heart, it is expressed in tike passive form, they were turned, see Jeremiah 31:18, 1 Peter 2:25. And when they speak of external reformation, or of such a turning to the Lord as is the fruit of faith, then it is expressed in the active form, they turned to him, see Acts 11:21. 4. It is observed, that “this exposition is not agreeable to the words; for the apostle speaks not of the power exercised on us to render us believers, but of the power which shall be exercised on us who believe already.” But nothing is more evident, than that the apostle speaks not of a power which shall be exercised on believers, but of a power which is exercised upon them, and is continued to be so; and is the same with that which was put forth when they first trusted in Christ, and must be continued to carry on and perfect the good work. Now, if the exceeding greatness of God’s power is necessary to carry on and perfect the work of faith, it must be much more so to produce, plant, and form it at first.

It is asserted, that the apostle speaks “not of the power to be exercised on our souls, to raise them from a death in sin to a life of righteousness, but of the power to be exercised on our dead bodies, to give them a glorious resurrection to eternal life, as he had none already in the body of our head Christ Jesus.” But though the apostle, in order to illustrate that power which is exalted towards them that believe, takes notice of the power which was wrought in Christ when he was raised from the dead; yet he says not one syllable concerning the resurrection of the saints.

Moreover, the apostle is speaking not of a power to be exercised, but of one that is now exercised upon believers; whereas the resurrection of our dead bodies is an act of God’s power, which is to be exercised; it is future, yet to come. Besides, this power is limited to believers; whereas the resurrection of the dead will be both of the just and unjust; and the resurrection of the one will be as much an instance of the exceeding greatness of God’s power, as the resurrection of the other. Add to this, that at the resurrection the people of God will no longer bear the character of believers, (for faith will be changed into vision,) but that of saints and just men, being in themselves made perfectly so; whereas the subjects of this power are such who believe. To conclude, these words stand in connection with Ephesians 2:1: And you hath he quickened, who were dead in trespasses and sins, which is the plain instance of God’s power the apostle had in his view; for all that is said between them, concerning the resurrection, exaltation, and headship of Christ, may be read in a parenthesis, and are only mentioned to illustrate and set forth the exceeding greatness of the power of God in this instance of it.

SECTION 2.

Therefore if any man be in Christ, he is a new creature — Corinthians 5:17; with Galatians 6:15; Ephesians 2:10, and 4:24.

The work of grace upon the soul being expressed in these passages by kainh< kti>siv, a new creation, or creature, and a being created in Christ Jesus, manifestly shows, that it is to be ascribed to the efficacious grace of God, and that man is purely passive in it. But it is observed, f339 1. “That this metaphor affords no certain proof that wheresoever it is used, the person it respecteth must be purely passive, and have done nothing towards the act styled creation , is evident from Isaiah 43:1, and 54:16.”

To which I reply, that if the metaphor elsewhere used affords no certain proof, that the person it respecteth must be purely passive, and have done nothing towards the act styled creation, yet, if it does in the instances before us, it is sufficient to our purpose; now nothing appears to the contrary. And, indeed, the other passages referred to are far from making it evident, that the metaphor affords no certain proof of the person’s passiveness whom it respecteth; not Isaiah 43:1, where God is said to have created Jacob, and formed Israel, which is not to be understood literally of the people of the Jews, when God formed there as a nation, or body politic, or when he constituted them to be his church and people, and they entered into covenant to have him for their God; but of the elect of God, whether Jews or Gentiles, as appears from verse 5-7, 19-21, compared with 1 Peter 2:9,10, and designs this new creation work of grace upon their souls in effectual vocation; by which God forms them for himself, that they may show forth his praise. Now, though they are active in showing forth the praise of God, yet are entirely passive in being created and formed for that purpose. So in the other instance, in Isaiah 54:16: I have created the waster to destroy. Though the waster is active in destroying, yet he is purely passive in being created, appointed, and raised up to destroy. 2. It is urged, that man is not holy passive in the case before us is “certain, from the nature of faith and godly sorrow, which are men’s acts, and not God’s, and from God’s frequent calls upon the wicked to turn from their transgressions to the Lord.” I reply, that when we say that men are passive in the work of grace upon them, we speak not of the exercise of grace, in which, it is allowed, men are active, but of the implantation and production of grace in them. Though men, and not God; believe and repent, yet faith and repentance are the gifts of his grace and the produce of his power. And though they are active in turning to the Lord, yet this is in consequence of their being first turned by him. Besides, God’s frequent calls to men to turn themselves, regard not the first work of conversion, but an external reformation of life, as the fruit, effect, and evidence of it. 3. It is further observed, that “God is, in Scripture, said to create that which he brings into a new and better state, as in Psalm 51:10, Isaiah 65:17,19. To this sense the Scripture plainly leads us, when it saith, If any man be in Christ, he is a new creature. And all the Greek fathers confirm this exposition, by saying, that this new creation only importeth, me>taijbolha change for the better .” Admitting that this is the sense of the word create, in the places cited, and that the sense of the Greek fathers is just, the question before us is not whether this new creation is a change for the better, but, whether this is to be ascribed to the irresistible and efficacious grace of God, in which man is passive, or to the active power of man’s free will. But neither the sense of the Greek fathers is just and proper, which seems to imply that man, before this new creation, was in a good state, though this changes him into a better. Whereas this is not an improvement of what he was, or had before, but an infusion of that into him which he had not. Nor does it appear so manifestly to be the sense of the word create, in the places referred to; not in Psalm 51:10, Create in me a clean heart, which strongly expresses the sense David had of his fall, of his own inability to help himself, and of his need of so much of divine power to restore him, as is put forth in an act of creation. And from hence it may be rightly concluded, that if a fallen believer, who has the grace of God in him, is not able to create a clean heart in himself, much less able is an unregenerate sinner. Nor in Isaiah 65:17, where it is said, Behold, I create a new heaven, and a new earth; since it follows, and the former shall not be remembered, nor come into mind. Nor in verse 19, Behold, I create Jerusalem a rejoicing, and her people a joy; which will be done, not barely by renewing, or bringing into a better state the former individuals, which before constituted Jerusalem, or the church, but by an immediate thorough conversion of multitudes, which shall be added to her; for then the earth shall be made to bring forth in one day, and a nation shall be born at once, Isaiah 66:8. Much less in the text before us, seeing it is immediately added, Old things are passed away; behold, all things are become new. This new creation is not an improvement, or a mending of the old principles of nature, but an infusion of new ones, and so is properly styled a creation.

SECTION 3.

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. – John 3:5.

Since the work of grace upon the soul is here expressed by a being born again , or from above ; and since this is ascribed to water and the Spirit, not baptismal water, which has no regenerating virtue in it, nor is it absolutely necessary to salvation; but either the grace of the Spirit or spirit of grace, compared to water, Ezekiel 36:25, John 4:14, and 7:37-39; we conclude, that this is wrought by the omnipotent and unfrustrable grace of God, in which man is as passive as an infant is in its natural generation and birth. In answer to which it is said f342 1. That “the falsehood of this argument is evident from this consideration, that this new birth is ascribed to the word and ministers of God, Romans 10:17, 1 Peter 1:23, James 1:18, 1 Corinthians 4:15, who work upon us by moral suasion; and since this cannot import, that they produce it by an irresistible action, in which we are purely passive, it will not follow that God, or his good Spirit, doth so convert men, because they are said to be born of God, or of the Spirit.” To which I reply, that though faith comes by hearing, and we are said to be begotten by the word of God and truth, as a mean, yet faith is a gift of grace, and of the operation of God; ( Ephesians 2:8; Colossians 2:12; Thessalonians 1:11.) which work of faith , as it will be fulfilled, so it is begun and carried on by the power of God, which can never be resisted so as to be overcome. And though ministers are represented as spiritual fathers, yet they are only instruments by whom we believe; and were no more done, than what is the effect of moral suasion through them, the work would never be done at all. Moreover, it does not follow, that because they do not and cannot produce this work by an irresistible action, in which we are passive, that therefore God does not convert men in such a way; since it is certain he makes use of them in such a manner, as that the excellency of the power may appear to be of God, and not of man. ( Corinthians 4:7.) Besides, we are never said to be born of the word, or of ministers, but by them; whereas we are said to be born of God, and of the Spirit, which is expressive not of bare means, or mere moral suasion, but of the powerful efficiency. 2. It is observed, that this “phrase is used by the Jews concerning their proselytes, they being then said to be recens nati, newborn babes; and from them our Lord translates the metaphor to his disciples, renewed after the image of God in true holiness, and sanctified throughout in all their whole man.” But the phrase of being born of water and of the Spirit, is never used by the Jews concerning their proselytes. It is true, indeed, they have such a saying as this, dlwnç ymd rg ryygtnç ˆwfqk , One that is made a proselyte, is like a child new born: but then they used this not in a spiritual but in a civil sense, signifying by it, that such ceased from all natural and civil relations to parents, masters, etc. Such an one might marry his mother, or mother’s sister, be no longer under obligation to a master, standing no longer in any relation to them, being as a new-born babe; and might be admitted, in civil cases, as a witness equally with a Jew, with many other things of the like nature. And admitting that our Lord had reference to the use of this phrase among the Jews, it was to show, that another kind of birth was necessary to the enjoyment of the kingdom of God, that either the Jews, as being the descendants of Abraham, or than the proselytes, by coming over to the Jewish religion, had. Besides, since in the objection it is observed, that this metaphor is translated to such who are renewed after the image of God in true holiness, and sanctified throughout in all their whole man; yea, it is added, that there is such intrinsic change in the whole spirit, soul, and body, that they may be said to be much more other men, than Saul, when the Spirit of prophecy came upon him: and seeing it is owned, that this change is wrought within us by the operation of the Holy Spirit, why should it not be ascribed to the unfrustrable and irresistible power and grace of the Spirit, in which men are entirely passive?

SECTION 4.

And you hath he quickened, who were dead in trespasses and sins. — Ephesians 2:1; with Colossians 2:13.

Men in an unregenerate state, being represented in these passages as dead in sin , shows, that whilst they are in such a state, they are as incapable of spiritual motion or action, or of quickening themselves, as a dead man is of natural motion, or action, or of raising himself from the dead. Whence it must needs follow, that the work of conversion is a work of God, and not man, and to be ascribed to the exceeding greatness of his power; in which man is passive as a dead body is in its resurrection from the dead. In answer to which, 1st. It is said, “that the metaphor of being dead in trespasses and sins, cannot warrant our saying anything of unregenerate persons, which may properly be affirmed of the dead;” for, 1. “A dead body is void of all sense; whereas the unregenerate man is often under strong convictions, and a deep sense of his present misery.” To which I reply, that it is one thing for a man to be under strong convictions, and a deep sense of his present misery, or of the evil and mischief which comes by sin, which sense is purely natural; and another thing to be under real convictions, and a deep sense of the true evil and wickedness that is in sin, which is purely spiritual, and arises from the quickening influences of the Spirit of God. 2. A dead man cannot awake himself out of the sleep of death; but God saith to the spiritually dead man, Awake, thou that sleepest, arise from the dead, and Christ shall give thee life, it should have been light, Ephesians 5:14. I reply, that these words are not spoken to the spiritually dead, but to professors of religion, as abundantly appears from the context; who were fallen into a drowsy, sleepy frame, which was very much owing to their conversation with dead sinners: wherefore the Apostle exhorts them, to rouse themselves from this lethargy, and arise, and depart from their dead companions, and unfruitful works of darkness, when they might expect more light and liveliness in their souls from Christ. 3. “A dead man cannot hear: but to the spiritually dead, God saith, Hear, and you souls shall live, Isaiah 55:8.” To which may be replied, that there is a twofold hearing of the word; an external one, which regards the outward ministry of it, and an internal one, so as to understand it; the former, men spiritually dead may be capable of, but not of the latter; see John 8:43,47. Besides the persons spoken to in the passage of Scripture cited, were not spiritually dead, but were such as were quickened, who had a principle of spiritual life implanted in them. In consequence of which, they thirsted after spiritual things, verse 1, though greatly distressed under a sense of their spiritual poverty. Wherefore, the Lord encourages them to hearken to him, and listen to his covenant, grace and promises, that they might live comfortably. 4. “It would be absurd to exhort a dead body to turn about and live; whereas God thinks it not incongruous to say to persons spiritually dead, Turn yourselves, and ye shall live,” Ezekiel 18:32, and 33:11. I reply, that the passages referred to, do not regard such who were spiritually dead; since they concern the whole house of Israel, and every one of them: of whom it cannot be said, that they were dead in trespasses and sins: nor do the exhortations relate to the first work of conversion, but to an external reformation of them as a body politic, that they might peaceably live in their own land, and comfortably enjoy the good things of it. 5. “Good Christians are said to be dead to sin, Romans 6:2,11; to the law , Galatians 2:19, and to the world, Galatians 6:14.” Now if hence we cannot truly argue, that they cannot sin at all, that they can do nothing relating to the world, or to the law; neither can we argue from the metaphor of being dead in trespasses and sins, that we can do nothing in obedience to the calls of God, or compliance with the motions of his word and Spirit. To which I reply, that the meaning of the phrases in the passages mentioned is, that believers are freed from the damning power of sin, and from the curse and condemnation of the law, and are delivered from this present evil world. Now, whereas we can truly argue from hence, that believers are so dead to sin, the law, and the world, and these to them, as that they cannot condemn, damn, or destroy them; so we can truly argue from the metaphor, of being dead in trespasses and sins, that men can do nothing spiritually good, until God powerfully calls them by his grace, and they feel the quickening influences and motions of his Spirit. 2ndly In answer to the argument from these Scriptures, it is observed, f347 that “both the places cited concern only the Gentile world; and so we cannot argue from those words, which do so certainly relate to the worst of Heathens, that this must be the natural state of all men: or, that the same power is requisite to convert the unregenerate Christian, and the worst of Heathens.” I reply, that these persons spoken of were Heathens, is readily granted; but that they were the worst of Heathens is not so manifest, though, probably, they were as bad as any. However, I cannot but take notice of the unregenerate Christian, as a mere paradox, a contradiction in terms; since no man can be truly a Christian but he that is regenerated by the Spirit of Christ. But, passing these things, let it be observed, that the same character of being dead in a moral or spiritual sense, is given to unregenerate Jews, which is here given to the unconverted Gentiles, Matthew 8:22, John 5:25. For that they were Jews, and not Gentiles, our Lord speaks to and of in the places referred to, is evident from this consideration, that as yet the Gospel was not sent to the Gentiles; nor were there any among them as yet who heard his voice or followed him. Nothing is more a certain and true than this, that he, or she, that liveth in pleasure, whether Jew or Gentile, are dead while they live. Besides, the a apostle says the very same things, in the same words, of himself, who was a Jew, and a devout one, and of others, while unconverted, as he does of these worst of Heathens, Ephesians 2:4,5. So that we may truly argue, and safely conclude, that this must be the natural state of all men; and that the same power is requisite to convert an unregenerate Jew, yea, an unregenerate man living where Christianity is professed, and the worst of Heathens; since the same characters belong to them.

SECTION 5.

But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. – 1 Corinthians 2:14.

The natural man is not barely the sensual man, who is abandoned and given up wholly to his carnal lust and pleasures; since he is not the only person who is ignorant of spiritual things; which sense of the phrase the Arminians were formerly fond of, though they have now quitted it; but rather the man of reason, who is merely yuci>kov , has nothing but a soul, or bare reason in him, destitute of the grace of God; which is the case of every man in a natural state. Now this man, whilst he is such, and by the mere light of nature, cannot know the things of the Spirit of God. The utmost knowledge he can have of the doctrines of the Gospel, here intended, is merely notional and speculative, not spiritual and experimental.

The reason is, because they are spiritually discerned, that is, tried and judged in a spiritual way. Nor can he receive them, so as to love and approve of them; because they are foolishness unto him , absurd and ridiculous. Wherefore, a divine operation of grace upon his understanding, affections, and will, is absolutely necessary, in order to his spiritual knowledge, affectionate reception of, and hearty subjection to, the Gospel of Christ; and without this he will never understand it spiritually, nor receive and embrace it cordially. But to this are excepted, 1. That “the natural man here is not barely the unregenerate man; but the wise man, and disputer of the world, who will admit of nothing but what he can see proved by reason; and so receives not things revealed by the Spirit.” I reply, admitting this sense of the phrase, it follows, that if an unregenerate wise man, one of the greatest abilities, and most refined parts, in whom reason is sublimated, and wound up to its highest pitch it can well be, in unsanctified nature, cannot know and receive spiritual things; then an unregenerate foolish man, or one of meaner abilities, and of a lower rank and size, can never, as such, understand and embrace them. The apostle has pitched upon in instance which must necessarily conclude all men that are unregenerate, in a state of ignorance of spiritual things, and in an incapacity of knowing them, without the special illuminating grace of the Spirit. 2. That “the apostle speaks not of the inability of a Heathen to understand the meaning of any revelation discovered unto him: for how, then, it is asked, is it discovered to him? but of the necessity of a supernatural revelation, that the hidden wisdom of God might be made know to the world.” In answer, a Heathen, whether a philosopher, or a man of a more ordinary size, may be capable of understanding the literal, gramma- tical meaning of a revelation made to him, even of the external revelation God has made to the world; as that the import of it is, among other things, that Jesus is the Messiah, was born of a virgin, suffered, died, and rose again, and thereby procured salvation for men; and yet, have no spiritual sense and apprehension of these things, any relish for them, gust of them, or faith in them; all which he will remain a stranger to, unless accompanied with a special, internal revelation, and application of them to him by the Spirit of God. The necessity of which, and not of an external, supernatural revelation, the apostle here demonstrates; for the latter, the natural man, whether among Jews or Greeks, had; otherwise, it could not with any propriety be said, that he receiveth not, or rejects these things, and accounts them foolishness; which were in consequence of an external, supernatural revelation made in the ministry of the apostles, who preached Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; ( 1 Corinthians 1:23, 2:4.) it being with respect to them unattended with the demonstration of the Spirit and of power.

SECTION 6.

Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. – 2 Corinthians 3:5.

The argument from hence, proving the insufficiency of man’s free will, and the necessity of the grace of God to the doing of that which is spiritually good, stands thus: If men are insufficient of themselves to, or cannot by the strength of free will, think anything that is spiritually good, much less can they will, and still less perform, that which is so. But, 1. It is said, that this argument, “if it proves anything, proves too much; namely, that we are not sufficient of ourselves, logi>sasqai> ti , to think anything at all, whether it be good or bad.” I reply, that neither the words of the apostle, nor our argument upon them, prove so much; nor the words of the apostle; since by ti , anything, he means either any good thing, or any evil thing, or any thing that is neither good nor evil; not any evil thing, for the imagination of the thoughts of man’s heart is only evil continually, ( Genesis 6:5.) nor any thing that is neither good nor evil; for men are capable of themselves of thinking of things natural and civil, which, in a moral sense, are neither good nor evil. It remains, then, that he means any good thing which respects God, and Christ, and faith in them; as when our Lord says, Without me ye can do nothing; ( John 15:5.) his meaning is not, that we can do no natural or civil action of life, or no evil action, without him, but no good one. Nor does our argument, on these words of the apostle, prove so much; since it is limited to things which are spiritually good. Moreover, the logi>sasqai , here used, does not signify barely to think, but to think with judgment and affection, see Philippians 4:8, which no man, with respect to spiritual things, is capable of without the grace of God. 2. It is urged, that “the words relate to the apostles, and to them alone, and are a declaration of their own insufficiency to carry on the great work of conversion of the world to the Christian faith by their own strength and wisdom, without the illuminations and powerful operations of the Holy Ghost.” To which I answer, that the apostle is indeed speaking of the ministry of the Gospel by him and others, and of the success of it, and of their trust and confidence through Christ concerning it, verse 3, 4; yet in these words he speaks in general terms; Not that we are sufficient of ourselves, to think anything as of ourselves, either with respect to the work of the ministry, or the conversion of souls, or our trust in God, or anything else that is of a spiritual nature: but our sufficiency, for every spiritual work, is of God. And then he proceeds to take notice particularly of their fitness for the ministry they had of God. Who also hath made us able ministers of the New Testament. Whereas, if the words in the fifth verse relate particularly to the sufficiency the apostles had from God for the work of the ministry he must be guilty of a very great tautology in the sixth verse; for the sense of both must be this; We are not sufficient for the work of the ministry of ourselves, but our sufficiency for it is of God ; o\v kai< , who also hath made us sufficient ministers of the New Testament .

Besides, if the apostles were not sufficient of themselves to think, study, or collect anything together, fit for the ministry of the Gospel, and so as to be useful to the good of souls, much less must a natural man be able to think any spiritual good thing, and still less be able to do anything towards his regeneration, or in the real work of faith and conversion, which is entirely owing to the efficacious grace of God.

SECTION 7.

For without me, ye can do nothing. – John 15:5.

That men in an unregenerate state are capable of performing natural and civil actions, and such as have the appearance of moral good, will be allowed; but that they are able to do that which is spiritually good, or any good thing in a spiritual manner, must be denied; for even believers themselves are not able to do anything of this kind of themselves, or without Christ, and the Spirit and grace of Christ, as is sufficiently evident from these words. But, 1. It is objected, that “these words of Christ are spoken expressly to those who were abiding in Christ, and truly believed already.” Be it so; if such were not able of themselves to do anything that is spiritually good, much less able are they who have no abiding in Christ, or true faith in him. 2. It is said, that these words being spoken to the twelve apostles, “signify, that without the gifts and powerful assistance of the Holy Spirit, who belonged only to them that abode in Christ, they could do nothing to convert the world.” I reply, though these words are spoken to the apostles, yet not to them only; for our Lord’s words throughout the context are so expressed, as that may be applied to any other persons under a profession of faith; much less are they spoken to them as apostles, but as in union, with Christ, believers in him, professing faith in him, as branches in him the vine, deriving all their grace, life, liveliness, and fruitfulness, from him, by which they performed every spiritual action; all which are far from being peculiar to them as apostles. Moreover, this sense of the words makes Christ to stand for the gifts and assistance of the Spirit; whereas the phrase without me; signifies separate, or apart from him, that is, from his person and grace, and not the gifts and assistance of his Spirit. Besides, it is not true that the Holy Spirit, with respect to his gifts and assistance, qualifying for and succeeding in the work of the ministry, only belonged to them that abode in Christ; since many may, and have had the Spirit in this sense, as Judas, who never had any real being or abiding in Christ. 3. It is observed from Gataker, “that cwriwithout me , is the same as cariqe>ntev ajp ejmou~ being separated from me , ye can do nothing; which, if we extend to all true Christians, only signifies, that “without abiding in the faith, they cannot be faithful in the faith; and without their continuing united to Christ by the Spirit, they cannot bring forth the fruits of the Spirit.” It is certain, that men without abiding in the faith, can never be faithful in it; and without continuing united to Christ, cannot bring forth the fruits of the Spirit; though all that are truly in the faith shall abide in it, and such as are really united to Christ, shall continue so, and bring forth fruit. But then, if these cannot bring forth fruit without abiding in the faith, and continuing united to Christ, how should such bring forth fruit who never were in the faith, nor in Christ? Gataker’s observation, and which is also Piscator’s, is a very good one; and the sense of the words it confirms is this; that could the apostles, or any other believers, be supposed to be, or could possibly be separated from Christ, they would not be able to do anything that is truly and spiritually good.

And if so, how should such who are cwri, without Christ, Ephesians 2:12, as all unregenerate persons are, be capable of doing anything of that nature? It is true, they may be able to attend to the hearing of the word, by which faith comes, may ask, seek, and knock for the good Spirit, may consider of the ways of God, and turn their feet to his testimonies; but unless they are renewed by the Holy Ghost, are created in Christ Jesus, and have faith in him, they will not be able to do these, nor anything else in a spiritual manner. The Remonstrants themselves own, f356 “that man in a sinful state, cannot of himself think, will, or do that which is truly good, and that it is necessary that he should be regenerated, and renewed of God in Christ by his Holy Spirit, in the understanding, affection, and will, and in all his powers, that he may be able rightly to understand, meditate, will, and perform that which is truly good; as it is written, Without me ye can do nothing. ” SECTION 8.

No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. – John 6:44. 1. This passage of Scripture is no inconsiderate proof of the doctrine of the powerful and efficacious grace of God in the work of faith and conversion.

To come to Christ, is to believe in him. This is not to be attributed to the free will and power of man, but is owing to the Father’s drawing; which is to be understood not of moral suasion, but of the internal and powerful influence of his grace. This act of drawing, is an act of power, even almighty power; as appears from its being something distinct from and superior to both doctrines and miracles. The Capernaites had heard the doctrine of Christ, which was taught with authority, and had seen his miracles, which were full proofs of his being the Messiah; and yet believed not, but continued murmuring at his person and parentage. This gave occasion to Christ to observe to them, that something more than these was necessary to their coming to him, or savingly believing in him, even the powerful and efficacious grace of the Father in drawing. Besides, if this act of drawing was only an act of moral suasion, and not of almighty power, then a lesser action is ascribed to the Father who sent Christ, than is to Christ himself; though he is here spoken of as Mediator; since he takes to himself the power of raising such up at the last day who come unto him, which must be allowed to be an act of omnipotence; when moral suasion is what belongs to every ordinary minister of the word. Add to this, if it be considered what men, in conversion, are drawn off from and to, from their beloved lusts and darling righteousness, to look unto and rely upon Christ alone for salvation; from what was before so very agreeable, to that which, previous to this work on their souls, was so very disagreeable; to what else can this be ascribed, but to unfrustrable and insuperable grace? But then, though this act of drawing is an act of power, yet not of force: God, in drawing of unwilling, makes willing in the day of his power; he enlightens the understanding, bends the will, gives a heart of flesh, sweetly allures by the power of his grace, and engages the soul to come to Christ, and give up itself unto him; he draws with the cords of a wan, with the bands of love. ( Hosea 11:4.)

Drawing, though it supposes power, yet not always co-action, or violence.

Music draws the ear, love the heart, and pleasure the mind, trahit sua quemque voluptas. The Jews have a saying, that the proselytes in the days of the Messiah shall be µyrwrg µyrg µlwk , all of them proselytes drawn , that is, such as shall freely and voluntarily become proselytes. 2. In answer to this sense of the word, it is said, “that to be drawn of God, cannot import our being moved by any inward and irresistible impressions to believe in Christ; for then no man could come to Christ without this irresistible impression; and then no other person could be blame-worthy for not believing on him, because they could not do it without that powerful attraction which God was not pleased to afford them nor could it be praiseworthy to believe in him, because they only did so when they could not choose but do it, as being moved in so doing by a force they were not able to resist.” To which I reply, that if by an irresistible impression, is meant such an internal influence of the grace of God upon the soul, which, though opposed, cannot be resisted so as to be overcome, and rendered in effectual, we affirm, agreeable to these word of Christ, that without this no man can come to him; yet, notwithstanding this, persons may be blame-worthy, as the Jews were, for not believing on him as the Messiah; though without this powerful attraction they could not come to him, and believe in him to the saving of their souls. Besides, though the ability of coming to Christ in a spiritual manner is owing to the powerful grace of God in drawing; yet the disability of coming to Christ does not arise from a defect, or want of that powerful attraction, but from the corruption and vitiosity of nature, which being blame-worthy, what springs from it must be so likewise. Moreover, we readily know, that it is not praise-worthy in men to come to Christ, and believe in him, but that all the praise is due to God, and to his efficacious grace, by which they are what they are in conversion; since faith is the gift of God, and of his sole operation: nor could any come to Christ, unless it were given unto him of the Father; and therefore he ought to have all the praise and glory. 3. Whereas it is affirmed, that “to be drawn of God can only signify, (1.) “To be persuaded and prevailed upon to come to Christ, by the consideration of the mighty works which God had done to justify that he was the true Messiah; to which Christ appeals as divine testimonies of him, and by which the unbelieving Jews became inexcusable.” I answer, it is true, that miracles were proofs of his Messiahship, and which left the Jews, who rejected him, without excuse; but then these works, properly speaking, were done by Christ himself, and the conviction of his being the Messiah from them, and the persuasion to come to him, and believe on him, on the account of them, were from the Spirit; and neither of them the acts of the Father, and so not intended by this act of drawing. Besides, multitudes of souls, both under the Old and New Testament, before, and since the coming of Christ, have been enabled to come to him for life and salvation, who never were persuaded and prevailed upon so to do, by the consideration of miracles. And many who did see the miracles of Christ, did not, in a spiritual manner, come to him, and believe in him. Wherefore our Lord ascribes faith in him to a superior power, to the unfrustrable influences of divine grace, which are here signified by the Father’s drawing.

Or, (2.) It is said, to be drawn by the Father signifies “to be moved by the great promise of eternal life confirmed by these miracles to do it; for where there is a firm belief, and lively sense of that inestimable blessing, it must strongly engage to come to Christ, from whom it is only to be expected.”

To which I answer, eternal life is, indeed, only to be expected from Christ; and when there is a firm belief and lively sense of it, as in him, and to be had from him, persons will be strongly engaged to go to him for it: but then, what is it that gives that firm belief, and fixes that lively sense of this blessing, so as strongly to engage to come to Christ for it, but the powerful and efficacious grace of God? The bare external revelation of the promise, though confirmed by miracles, will not do it. Instructions by the ministry of the word are not sufficient, unless accompanied with the demonstration of the Spirit, and of power. The following words are not a proof of it, It is written in the prophets, And they shall be all taught of God; every man therefore that hath heard, and hath learned of the Father, cometh unto me: ( John 6:45.) which do intend mere external instructions, or objective teachings, for multitudes are in that way instructed who never come to Christ; but special teachings, such as are attended with the energy of divine grace, with the laws and doctrines of Christ put into the inward part, and written on the heart. Add to all this, our Lord himself explains what he means by the Father’s drawing, verse 65, where he says, No man can come unto me, except it were given unto him of my Father; which is more than affording means and motives, it is giving faith itself. What is said to answer to the argument from Matthew 7:18, and Romans 8:7, will be considered hereafter in the next chapter.

SECTION 9.

Then hath God also to the Gentiles granted repentance unto life. — Acts 11:18; with Ephesians 2:8.

These scriptures prove that faith and repentance are the gifts of God, and owing to the powerful operation of his grace. Now 1. To confront this, it is said, “What God commands we must do; and therefore must be active in it: but God commands all men every where to repent, Acts 17:30, and to believe in the name of Christ, 1 John 3:23, therefore we must be active in the works of faith and repentance.” To which I reply, that though what God commands is the rule of man’s duty, yet not the measure of his strength. It is no good arguing from God’s commands, to man’s power in his present state. God requires men to keep the whole law; it does not follow from thence, that they are able to do it.

So, though it is his commandment, that we should believe in his Son Jesus Christ, and repent; yet it is certain, that faith is not of ourselves, it is a gift of grace, and of the operation of God; and the same may be said of repentance. Moreover, though believers are active in the exercise of the graces of faith and repentance; for it is the convinced sinner, and not God or Christ, or the Spirit, who repents and believes; yet in both men are purely passive in the first production and implantation of them in their hearts. But we are told, that; it by this way of arguing, the Jews must have been purely passive in all their hardness of heart, Ahab’s false prophets in lying, the enemies of God’s church in all the evils they do to her, and in the blasphemies they utter against him; because God is said, ( Romans 11:8; 1 Kings 22:23; Revelation 6:4,8; 13:5, 7.) to give a spirit of slumbering, a lying spirit, power to take peace from the earth, and a mouth speaking blasphemies. To which I answer, that these judicial acts of God, and as such the persons to whom they relate, were indeed passive in them, these being purely God’s acts, and not man’s; and yet the Jews were active in hardening their own hearts, Ahab’s prophets in following the suggestions of the lying spirit, and the enemies of God’s church in using their power to make war with the saints, and in opening their mouths in blasphemy against him. 2. This is laid down “as a general and rule, that where God is said to give any thing, the exercise of that faculty is still supposed which he hath given us already; and God is only said to give it by giving those faculties by which we are enabled to obtain it, and the means and motives which are sufficient to excite those faculties to the performance of their proper actions. Thus it is always with respect to natural and spiritual gifts; for thus God giveth riches and wisdom. Thus the Jews say, that God hath given repentance to the Gentiles, when, by Peter’s preaching to them peace through Jesus Christ, and promising remission of sins upon their repentance, they repented, and believed in Christ. So faith is said to be the gift of God; because the objects of it are only by divine revelation made known, and are only confirmed, and made credible by the testimony God hath given to them.” But though the Gentiles repented, and believed in Christ, upon Peter’s preaching peace and pardon to them through him; yet it was not through the strength of their natural faculties, or barely through means and motives, exciting their faculties to the performance of these actions, but through the power of the Holy Ghost; for while Peter yet spake these words, the Holy Ghost fell on all them that heard the word; ( Acts 10:44.) who produced in them these graces of faith and repentance, and assisted them in the exercise of them on their proper objects. Besides, if God may be said to give faith and repentance to men, when he only gives the means of them, and motives to them, he may be said equally to give faith and repentance to men, who do not believe and repent; which is a contradiction in terms, provided they have the same means and motives as those who do.

And so Chorazin, Bethsaida, and Capernaum, may be said to have faith and repentance given them; because they had the means of them, and motives to them; the doctrines of Christ were preached unto them, and his mighty works done among them; though our Lord upbraids them with their impenitence and unbelief. So, when faith is said to be the gift of God, if no more is meant by it, than that the objects of it are made known, confirmed, and rendered credible by a divine revelation; then all those may be said to have it given to them, to whom the objects of it are so made known and confirmed. Whereas there are multitudes, who through the external revelation of the word, know that Christ is the object of faith, and yet have no true faith in him. Therefore more is meant than this, even the donation of the grace itself; for it is given to men to believe, even actually to exercise faith. To which is required, besides the confirming evidence of revelation, the power and grace of God; for no man can come to Christ, that is, believe on him, except the Father draw him. Nor is it always true, with respect to natural gifts, that God gives riches and wisdom to men, when he gives them faculties, means, and motives of getting wealth and wisdom, see Ecclesiastes 9:11. When he does give riches and wisdom, he gives more than barely faculties, means, and motives to get them; he gives riches and wisdom themselves: so when he gives faith and repentance, it is not merely natural faculties capable of them, or the bare means of them, or motives inducing to them, but the things themselves.

SECTION 10.

Whose heart the Lord opened, that she attended unto the things that were spoken of Paul. – Acts 16:14.

The heart of man is naturally shut up against God and Christ, and every thing that is spiritually good; and nothing less than divine power can open it, nor any other but he that have the key of the house of David, that openeth, and no man shutteth; and shutteth, and no man openeth; ( Revelation 3:7.) which proves that conversion is God’s work, and wrought by the power of his grace. In answer to which, 1. It is owned, that “God inclined Lydia to do this; but the only question is said to be, whether he did it by any extraordinary and irresistible influence? This it seems reasonable to deny.” But, why should it seem reasonable to deny it? Surely, that action which overcomes resistance, and takes out of the way every thing that obstructs, must needs have an irresistible influence. Now, such is this action of opening a poor sinner’s heart; it overcomes the opposition within, and removes that which shut, and kept the heart shut to every thing that is spiritually good, and, therefore, must be done by an irresistible influence. Our author proceeds, and reasons thus: “Either she alone was ajxi>a , prepared, disposed, and fitted to receive this influence, and then she had done something already towards her conversion; or if it were absolutely necessary that; she might believe, and yet she alone, though no more fitted or prepared for it than the rest, received it; the other auditors for want of this extraordinary influence, must lie under a necessity of not believing; and so it could not be blameworthy in them, that they did not believe.” I reply, whether Lydia was the only person or no converted, at this time, is not certain, no mention is made of any other; and that she was fitted and disposed to receive this influence does not appear, no not from her being sebome>nh toone that worshipped God ; for in Antioch there were many of these sebome>nwn gunai~kwn , devout and honorable women , who were so far from being fitted and disposed to believe, that they raised a persecution against Paul and Barnabas, and expelled them out of their coasts. ( Acts 13:50.)

And had she been fitted, prepared, and disposed to receive this influence, it does not follow that she had done something towards her conversion, since this might be, and yet no conversion; and, besides, this disposition might be of God, and not of herself. On the other hand it is urged, if she was no more fitted for it than others, and yet received it, the rest, for want of it, must lie under a necessity of not believing, and so could not be blamed for their unbelief. But it should be observed, that though such is the condition of man by the fall, that he cannot believe in Christ, without the powerful influence of divine grace, which God is not obliged to communicate; yet, it is not the withholding of that influence, or denying that grace, which lays him under a necessity of not believing, but it is the corruption of his nature that lays and holds him in the chains of unbelief; and, therefore, his unbelief is not to be imputed to the want of this powerful influence, which God is not obliged to give, but to the vitiosity and wickedness of his heart, on which account he is justly blame-worthy. 2. It is alleged, that “to open the heart, and to open the ear, are Scripture phrases of like import; for the effect of both is the same, namely, the rendering the person willing and inclined to do the thing. Now this God sometimes does by his afflicting hand, and sometimes by the preaching of the word; so that they, who have their hearts affected with, and inclined by it to what is good, may be said properly enough to have their hearts opened by it.” To which I reply, that both the opening of the ear and of the heart are God’s acts, and not man’s: and, though God sometimes does these things by afflictions, and by the preaching of the word, as moral instruments, yet neither the one nor the other will ever produce them, without the mighty power of his Spirit and grace accompanying them: and, whereas it is said, that such who have their hearts affected with the word, and inclined by it to that which is good, may be said to have their hearts opened by it. But who, or what is it that gives and produces this affection and inclination? All that hear it are not affected with it, and inclined by it: to what else can this be ascribed, but to the powerful and efficacious grace of God? 3. It is observed, that “God is here said to open the heart of Lydia, not to believe, but only prose>cein, to attend to the things spoken of Paul; that is, to weigh and seriously consider of the greatness of the blessings promised to believers, namely, remission of sins and eternal life; and that attention produced faith in her.” I reply, that it is true, that faith comes by hearing, and attending to what is heard; but it is neither hearing nor attention that produces faith, but the grace and power of God: hence it is said to be the work of God, and of the operation of God. ( John 6:22; Colossians 2:12.) And, if such an act of God’s grace and power, as the opening of the heart, is necessary, to a proper, profitable, and useful attention to the word, and to a serious consideration of the blessings of it; how much more necessary must it be to the work of conversion, to true saving faith in Christ?

SECTION 11.

Turn thou me, and I shall be turned; .for thou art the Lord my God. – Jeremiah 31:18; with Deuteronomy 30:6.

Since God promises to circumcise the heart, and Ephraim here, being under afflictive providences, which had not such an effect upon him as to turn him heartily and effectually to the Lord, prays that he would take the work into his own hands more immediately, believing that then he should be thoroughly converted; we conclude, that the circumcision and conversion of the heart are the works of God in us, in which we are passive; that they are wrought by his powerful grace, without which all means are insufficient to produce them. Now, 1. In answer to such texts as these, in general, this is laid down as a most certain rule: “that when God doth require us to do what he himself doth promise, and hath made it our duty to perform, his promise is only to perform what is requisite, on his part, towards the work.” But this author should have informed us what that is which is requisite on God’s part, and what that is which is man’s duty to perform, towards the work of conversion. Whereas nothing is more certain, than that God does both require of us to do, and he himself promises to do, the whole work of conversion; which he does not by persuasion, or laying before us inducements to it, as is suggested, but by unfrustrable influence. And yet his command to do it does not imply that we are gods, or have equal power with him, as is intimated; nor does praying to him for the performance of what he requires of us, and he has promised, suppose a desire to be excused from obeying his commands. The commands of God show his authority, and man’s duty; the promises of God discover his grace and power, and are a relief to man’s