In this chapter we will first complete our examination of what Jonathan Edwards wrote on the works of God on the hearts and minds of sinners through the gospel and which are intended to bring sinners to Christ and salvation, though it does not always result in salvation for many. We have been citing from the "Works of Jonathan Edwards," Vol.1 SECT. II., under "The manner of conversion various, yet bearing a great analogy."
Edwards wrote further in that work:
"Conversion is a great and glorious work of God’s power, at once changing the heart, and infusing life into the dead soul; though the grace then implanted more gradually displays itself in some than in others. But as to fixing on the precise time when they put forth the very first act of grace, there is a great deal of difference in different persons; in some it seems to be very discernible when the very time was; but others are more at a loss. In this respect, there are very many who do not know, even when they have it, that it is the grace of conversion, and sometimes do not think it to be so till a long time after."
This is true and though many believers say they know the exact time when they were born of the Spirit, other believers cannot do so, but rather focus on several experiences that led them to the time when they received blessed assurance of salvation. That is my case. Still, most believers, except for the Hyper Calvinists, do not look upon their being awakened and convicted as evidence of regeneration.
Edwards wrote further:
"Those who, while under legal convictions, have had the greatest terrors, have not always obtained the greatest light and comfort; nor have they always light most suddenly communicated; but yet, I think, the time of conversion has generally been most sensible in such persons. Oftentimes, the first sensible change after the extremity of terrors, is a calmness, and then the light gradually comes in; small glimpses at first, after their midnight darkness, and a word or two of comfort, as it were softly spoken to them. They have a little taste of the sweetness of divine grace, and the love of a Saviour; when terror and distress of conscience begin to be turned into an humble, meek sense of their own unworthiness before God. There is felt, inwardly, sometimes a disposition to praise God; and after a little while the light comes in more clearly and powerfully. But yet, I think, more frequently, great terrors have been followed with more sudden and great light and comfort; when the sinner seems to be as it were subdued and brought to a calm, from a kind of tumult of mind, then God lets in an extraordinary sense of his great mercy through a Redeemer.”
Grace and common operations of the Spirit were at work in the minds of sinners prior to their coming to the point of being humbled, broken and of a contrite spirit, subdued, and prepared for being converted. These graces and workings of the Spirit are not evidences of regeneration but are what must come before regeneration and are instances of prevenient grace.
Common vs Prevenient Grace
"Got Questions" Web Page says (See
here):
"Prevenient grace is a phrase used to describe the grace given by God that precedes the act of a sinner exercising saving faith in Jesus Christ...By definition, every theological system that affirms the necessity of God’s grace prior to a sinner’s conversion teaches a type of prevenient grace. The Reformed doctrine of irresistible grace is a type of prevenient grace, as is common grace."
But we must not say that the grace given prior to conversion or regeneration is regeneration and is always successful. If that were true, then everyone who was awakened and convicted of sin would be a saved man. But, that is simply not what we see in scripture. Further, Got Questions, like others, often tend to lump all believers in "Reformed" or Calvinistic doctrine together as respects both the ordo salutis and belief in prevenient grace.
Got Questions said further:
"Simply put, prevenient grace is the grace of God given to individuals that releases them from their bondage to sin and enables them to come to Christ in faith but does not guarantee that the sinner will actually do so. Thus, the efficacy of the enabling grace of God is determined not by God but by man."
This is not the Calvinistic understanding of prevenient grace. It is the Wesleyan or Arminian idea that prevenient grace releases a sinner from bondage to sin but is not the Calvinistic idea of it. When a sinner is awakened and convicted, or when God has gotten his attention, he is still totally depraved. The great Calvinists that I have cited in previous chapters taught this. Prevenient grace is like common grace in this respect in that it does not guarantee that the sinner will actually be saved. Prevenient grace is sufficient to awaken and convict sinners but whether it actually saves is dependent upon God's blessing or giving success or to his giving abundant grace.
The conclusion that God Questions' writers make about prevenient grace is not correct when they say "the efficacy of the enabling grace of God is determined not by God but by man." This is not an either/or situation. God works in lost sinners "to will" (Phil. 2: 13) and so a sinner's willing in the matter of salvation is due to God's willing and doing. A sinner is not saved until he has been made willing and has acted on that willing. Further, there often is much preparatory work of God in providence that breaks a sinner's stubborn will and makes it a will submissive to God. But, more on that shortly.
So, what makes the difference? If one awakened and convicted sinner is saved and another not, why? Is it owing to some greater ability in one sinner than in another? Or, is it owing to God giving greater or special grace to one than to another? Again, more on that question shortly. Let us first finish examining what Got Questions says. They say further:
"Historically, within the Arminian theological system, there have been three prominent positions concerning the doctrine of prevenient grace. Within classical Arminianism, there are two positions. Within Wesleyanism, there is one prominent position. Though all three positions have similarities, they are by no means identical. In fact, correctly defining prevenient grace has led to in-house debates within the Arminian tradition."
It is true that there is a variety of explanations within Arminianism regarding prevenient grace. But there is also such variety among Calvinists. Some deny any kind of prevenient grace or divine preparations for regeneration while others, like the ones I have previously cited, and like I am, accept their validity. I would ask the writers at Got Questions a few questions on what they say, such as 1) is conviction of sin or an awakening evidence of regeneration? and 2) if not evidence of regeneration itself, but are rather pre-regeneration experiences of sinners, are all who are thus awakened and convicted brought to receive Christ and be saved? and 3) is God's awakening and convicting of sinners gracious acts of God that he desires that they lead to salvation? and 4) is common grace, a generally accepted doctrine of Calvinists, intended by God to lead sinners to repentance and salvation?
They say further:
The first of the two prominent positions on the doctrine of prevenient grace in classical Arminianism is that until the Gospel, the instrument by which God draws sinners to Himself, is presented to a sinner, the sinner is in complete bondage to sin. The Holy Spirit works with the presentation of the Gospel through teaching (John 6:45) and convicting (John 16:8) the sinner, enabling the sinner to respond in the exercising of saving faith in Christ. The Holy Spirit opens the heart (Acts 16:14) and mind (Luke 24:45) of the sinner, thus drawing the sinner to Christ (John 6:44, 12:32), and the sinner is then enabled to exercise his newly freed will in placing his faith in Christ for salvation. This falls in line with the biblical teaching that the natural man is unable to understand spiritual things (1 Corinthians 2:14; Romans 8:7-8), which would include the message of the Gospel. However, Arminians teach that, although the sinner is now enabled to place his faith in Christ, this enablement by no means guarantees that the sinner will actually do so. This contradicts the proclamation by Jesus that all those the Father gives to Him will come to Him (John 6:37)."
There are several points in the above citation that need examination. Does the hearing of the gospel by lost sinners give them the ability to understand, believe and obey the gospel? I answer no. What makes the hearing of the gospel effectual to salvation is the Holy Spirit's use of the gospel. So Paul wrote:
"knowing, beloved brethren, your election by God. For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake." (I Thess. 1: 4-5 nnkjv)
The 1689 London Baptist Confession of Faith, a Calvinist document, says the following in chapter ten, paragraph four, on "Effectual Calling":
"Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved."
So, what makes the difference in why prevenient or common grace is effectual in saving a sinner is the will of God in election, in his exercising greater power or giving more abundant grace. But, on that point we will have more to say later. Notice however that this old confession speaks of sinners being "called by the ministry of the Word" and experiencing "some common operations of the Spirit" and who can deny that these things precede salvation and are acts of grace on the part of God?
In chapter twenty of the same confession, under "Of The Gospel and the Extent of Grace Thereof," paragraph four, we read:
"Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God."
As I have stated in previous chapters, hearing the gospel is a necessary means for salvation, and any sinner who hears it by God's providence is being favored, for many live and die who never hear it. Is not it a gracious act of God that any sinner has the means of salvation? Notice also that the confession says that the gospel is "abundantly sufficient" for revealing Christ and saving grace. But, they also say that "there is moreover necessary" to have the Spirit to make that gospel "effectual" in saving a sinner. The success of any instrument or means depends upon the agent using those instruments and means. The Holy Spirit is that agent.
The commentary above by Got Questions mentions three things that precede being saved. They are divine teaching, convicting, and enabling. If these things precede actual regeneration, then are they not only means but instances of convenient grace or prior divine preparations? They also mention the Spirit opening the heart and drawing, which things precede salvation, and are instances of prevenient grace.
"Got Questions" said further:
"The second position is a bit more complicated than the first. In this position there is, essentially, a lesser and greater drawing via prevenient grace, which comes through the proclamation of the Gospel and the internal calling of God, sometimes referred to as the “full intensity” of prevenient grace. That is, God is drawing all men in a lesser sense and then drawing those who have the Gospel presented to them in another, greater sense. Some have called this latter drawing the dispensing of “particular prevenient grace.” In this position, God has given all men a prevenient grace that results in a universal healing of total depravity by the grace of God through the atoning work of Christ. This, in turn, has alleviated, though not fully, the corruption of inherited depravity. This position resembles what is sometimes called the “partial depravity” of Arminianism, since total depravity no longer describes what people are but rather what people were. That is, because of the atoning work of Christ, all people are no longer completely incapable of hearing and responding to the Gospel (John 6:44, 8:43); rather, all people have some ability. However, similar to the other position in classical Arminianism, people are not completely freed from their bondage of sin until the Gospel is presented to them and God calls them internally through its presentation. Arminius might have referred to this concept when he spoke of the “intermediate stage between being unregenerate and regenerate” while others have referred to people in this stage as “partially regenerated.” Since Arminians believe that regeneration logically comes after faith, when a person repents of his sin and exercises saving faith in Christ, then that person is “fully regenerated.”
Again, there are several things in the above commentary to analyze. Whether God draws all men who hear the gospel is a question we will address later in this series. Neither the atonement nor the preaching of the Gospel eradicates depravity nor gives power to believe, repent, or obey the gospel. In other postings through the years I have shown where many Calvinists of old taught that power to believe was not possessed by sinners prior to their actual believing. I cited from Obadiah Holmes (1606-1682), an associate of Dr. John Clarke (1609-1676), in this post (
here) where he said
"I believe none has power to choose salvation or to believe in Christ, for life is the gift only of God."
Those Calvinists who teach that God must give power to believe via regeneration before a sinner can believe, repent, or obey the gospel, would not agree with Holmes and Clark, who were both Calvinists. Nor would they agree with what Calvinist John Owen similarly said. In John Owen's work on
"Regeneration" (read
here), from which I have cited much in this post (
here), and in this series, Owen wrote:
"First, The work of conversion itself, and in especial the act of believing, or faith itself, is expressly said to be of God, to be wrought in us by him, to be given unto us from him. The Scripture says not that God gives us ability or power to believe only,—namely, such a power as we may make use of if we will, or do otherwise; but faith, repentance, and conversion themselves are said to be the work and effect of God. Indeed, there is nothing mentioned in the Scriptures concerning the communicating of power, remote or next unto the mind of man, to enable him to believe antecedently unto actual believing. A “remote power,” if it may be so called, in the capacities of the faculties of the soul, the reason of the mind, and liberty of the will, we have given an account concerning; but for that which some call a “next power,” or an ability to believe in order of nature antecedent unto believing itself, wrought in us by the grace of God, the Scripture is silent."
"Notwithstanding, therefore, all these preparatory works of the Spirit of God which we allow in this matter, there is not by them wrought in the minds and wills of men such a next power, as they call it, as should enable them to believe without farther actual grace working faith itself. Wherefore, with respect to believing, the first act of God is to work in us “to will:” Phil. ii. 13, “He worketh in us to will.” Now, to will to believe is to believe."
The power that makes convicted and awakened sinners believe in Christ for salvation is not given to them by such conviction and awakening, nor is deposited in them, nor residing in them, prior to believing, but rather the power resides in the Holy Spirit who at a time of his choosing makes the means of grace effectual. That is what the above citations affirm and I agree. "The gospel of Christ is the power of God unto salvation," said the apostle Paul. (Rom. 1: 16) So, the power to believe or repent comes from the gospel and the Spirit and not from the dead alien sinner. Further, it is not correct to say that God must give a depraved sinner power to believe before he can believe. Rather, the bible says that the power exerted to bring a sinner to faith goes forth with the word and Spirit. So the text I cited previously says that the word Paul preached came not in word only but in power and in the Holy Spirit.
Another text from the same apostle also affirms the same truth, where he asked "and what is the exceeding greatness of His power toward us who believe"? He then answers his own question by saying that people are made to believe "according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places." (Eph. 1: 19-20 nkjv) Again, the power to believe did not exist in the Ephesians prior to their believing, neither by a prior regeneration as some Calvinists and Hyper Calvinists affirm, nor by Wesleyan prevenient grace.
People who say that God must give power to believe prior to believing fail to understand that faith is itself power. In giving power he gives faith. In giving faith he gives power. We can say the same about grace. Faith is a grace, a divine gift, and yet it is the means for obtaining saving grace. That is probably what is meant by the apostle John saying - "And of His fullness we have all received, and grace for grace." (John 1: 16 nkjv) Prevenient grace and common grace do often lead to saving grace. Upon this we will have more to say in upcoming chapters.
The citation by Got Questions also falsely says -
"since Arminians believe that regeneration logically comes after faith." It is false because many Calvinists, including John Calvin himself, also believe that regeneration comes after faith. The same citation said further of the Arminian view: "
when a person repents of his sin and exercises saving faith in Christ, then that person is “fully regenerated.” Yet, some Calvinists, especially among
"Hyper Calvinists," also spoke of two definitions of
"regeneration," one that is restricted to what occurs prior to evangelical conversion, and one that is defined broadly and includes faith and repentance. I have many posts showing how Calvinists spoke of both definitions. In this post
here I cite from Calvinist Abraham Kuyper (1837-1920) who wrote:
"Hence God's work of grace runs through these three successive stages:
1st. Regeneration in its first stage, when the Lord plants the new life in the dead heart.
2d. Regeneration in its second stage, when the new-born man comes to conversion.
3d. Regeneration in its third stage, when conversion merges into sanctification."
"Describing it still more closely, we say that in the first stage of regeneration, that of quickening, God works without means; in the second stage, that of conversion, He employs means, viz., the preaching of the Word; and in the third stage, that of sanctification, He uses means in addition to ourselves, whom He uses as means."
In this post (
here) I cited from Calvinist W. G. T. Shedd's Systematic Theology to show another authority who said the same thing. Shedd wrote the following i
n "Various Uses of the Term Regeneration" (See here):
"The term regeneration has been used in a wide and in a restricted sense. It may signify the whole process of salvation, including the preparatory work of conviction and the concluding work of sanctification. Or it may denote only the imparting of spiritual life in the new birth, excluding the preparatory and concluding processes. The Romish church regards regeneration as comprehending everything in the transition from a state of condemnation on earth to a state of salvation in heaven and confounds justification with sanctification. The Lutheran doctrine, stated in the apology for the Augsburg Confession and in the Formula of Concord, employs regeneration in the wide meaning, but distinguishes carefully between justification and sanctification. In the Reformed church, the term regeneration was also employed in the wide signification. Like the Lutheran, while carefully distinguishing between justification and sanctification, the Reformed theologian brought under the term regeneration everything that pertains to the development as well as to the origination of the new spiritual life. Regeneration thus included not only the new birth, but all that issues from it. It comprised the converting acts of faith and repentance and also the whole struggle with indwelling sin in progressive sanctification."
So, Got Questions is wrong to say that it is Arminians alone who speak of being "fully regenerated" as opposed to being partially regenerated. I could give more examples from Calvinists writers, and have done so in other writings, but this is sufficient to show that what Got Questions says about Arminians is also true with some Calvinists.
"Got Questions" wrote further:
"The last position on the doctrine of prevenient grace is that of the Wesleyans (also known as Wesleyan-Arminians). In this position, because of the first coming and atoning work of Christ, God has dispensed a universal prevenient grace that fully negates the depravity of man. Thus, man is now in a neutral state. Those who adhere to this position assert that because of Christ’s promises that speak of “all men” being drawn (John 12:32) and the “world” being convicted (John 16:8) after His sacrifice, it means that the prevenient grace we experience today was something purchased by Christ’s work on the cross. Since Wesleyans believe in unlimited atonement as opposed to limited atonement, Wesleyans then further state that when Paul speaks of God giving those whom Christ died for “all things” (Romans 8:32), this universal prevenient grace is one of those “all things.”
The Wesleyan idea about prevenient grace is not acceptable to Calvinists, even to those Calvinists who believe in their own idea of prevenient grace. The bible, even after the death of Christ and his making atonement, still describes sinners as being totally depraved and unable to believe, repent, or obey the gospel. It is still true of every lost sinner that he cannot come to Christ unless drawn by divine power. (John 6: 44) The story of Ezekiel's preaching to the dry dead bones gives us valuable information on the matter we are addressing. The coming to life by the dead bones was not due to any power in the bones but was effected by the power of God accompanying the prophesying of Ezekiel to the bones.
I find it interesting that Wesley and Arminians believe that the prevenient grace described above, and which results from the atoning work of Christ, actually and unconditionally eliminates man's depravity. Yet, they denounce the Calvinist for believing that the atonement actually saves all for whom it was made, even though they affirm the same in respects of removing inability and depravity in every sinner.
It is also odd that Wesleyans would use Romans 8: 32 to prove their point. That text says that all to whom Christ is given will be given all things, and yet Wesley and the Arminians would have to say that those who are given Christ (who they say are all men) will be given salvation and not merely gracious acts leading to salvation. But, in awakening and convicting sinners Christ is not given and received, for that does not happen until the awakened sinner believes in Christ and receives him by choice. So Romans 8: 32 is not applicable to awakened sinners who remain unbelievers.
"Got Questions" said further:
"Calvinists argue that the Arminian doctrine of prevenient grace should be rejected on biblical grounds, and they use Philippians 1:6 to prove their point: “He who began a good work in you will carry it on to completion until the day of Christ.” The Greek term used for “completion” here means “accomplishment” or “perfection,” similar to how the writer of Hebrews says Jesus is the “author and perfecter of our faith” (Hebrews 12:2). The doctrine of prevenient grace affirms that a work is done in the sinner, but it denies that the efficacy of the grace is guaranteed. This is problematic, since we are assured in Philippians 1:6 that God will perfect what He starts in a person."
We have already addressed this argument on Philippians 1: 6. The "good work" is initial salvation. It is not identifying awakening and convicting, nor any other pre-salvation experience, as the good work. Further, most Calvinists believe that "regeneration" is an instantaneous act of God, but the above text says that the "good work" will not be completed until the day of Christ. John Calvin, and I too, believe however that regeneration, like renewal, though begun when one is born of the Spirit and converted, will not be complete until the day of Christ. Most Calvinists however do not believe this about regeneration. The fault with the argumentation of some Calvinists against the doctrine of prevenient grace is that it denies that there is any prior grace or work of the Spirit leading to salvation. Thus, by this reasoning, they are forced to say that a sinner being awakened and convicted of sin is an evidence of regeneration, which position makes Hardshells out of them.
"Got Questions" said further:
"Also, Calvinists point out that there is no grammatical or contextual reason to believe that the two hims in John 6:44 are different groups of people. The verse seems to clearly state that the one who is drawn by the Father is the same one who is raised up on the last day. There is nothing that would support the idea that some who are “drawn” will fail to be “raised up” on the last day. We find a similar promise in Romans 8:30, where all whom God calls will be justified and later glorified."
On this text we will have more to say in an upcoming chapter. However, I will argue that even if it is true that all who are drawn by the Father will be saved, such a view does not negate that there are things that God does in the lives of sinners prior to their salvation which serve as preparations for salvation. Further, the teaching and drawing of the Father precedes the sinner's "coming" to Christ for life and salvation. If the coming to Christ (which is equated with believing and receiving Christ) is the point when a sinner is reborn or regenerated, then the teaching and the drawing come before regeneration and are therefore instances of prevenient grace or preparations for salvation.
"Got Questions" said further:
"Lastly, Calvinists refute the idea of prevenient grace with 1 John 5:1, which states that the cause of a person’s believing in Jesus Christ is that he was born again (i.e., regenerated), which John had already said is “not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13) and is necessary in order to perceive the kingdom of God (John 3:3). Calvinism emphasizes the natural man’s deadness in sin (Ephesians 2:1; Colossians 2:13) and his need of a new heart (Ezekiel 11:19; 36:26), and concludes that man does not need to be made “better” or “partially alive”; rather, he needs to be resurrected!"
Again, like others, Got Questions utters a falsehood when it says
"Calvinists" all believe that I John 5: 1 teaches that one must be born again before he believes in Christ. Many Calvinists, including John Calvin himself, taught that sinners are born again by faith. In my series titled
"Regeneration Before Faith Proof Texts" (see the archives for the years 2020 and 2021) I show where the texts used by Calvinists to prove that regeneration precedes faith do not prove that proposition and I give texts which show that sinners are indeed born again by faith and that many Calvinists believe it. On I John 5: 1 see my post (
here).
We have already shown what is the cause of sinners coming to Christ and believing in him, which is the power of the Spirit attending the power of the gospel. If, however, sinners are born again before they are able to believe the gospel, then the gospel can be no means in sinners being born of God. Yet, the Bible teaches that sinners are born again through the means of the Gospel. Wrote the apostle Peter:
"having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever." (I Peter 1: 23 nkjv)
James, the Lord's brother, also wrote:
"Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures." (James 1: 18 kjv)
The apostle Paul also wrote:
"For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel." (I Cor. 4: 15 nkjv)
So, if sinners are born again (or regenerated) before faith, then the word of God can be no means in effecting it. Well did Calvinist Abraham Booth (1734-1806) write:
"But it is impossible for us to conceive of the mind being enlightened, of the conscience being relieved, of the will being regulated, and of the affections being purified by the word of truth, any further than it is believed. It may therefore be concluded, that regeneration is not, in order of time, prior to faith in Christ, and justification by him."
"Regeneration must precede faith. This, though assumed as a certain fact:, may be justly doubted: for the page of inspiration does not warrant our supposing, that any one is born of God, before he believes in Jesus Christ; or, that regeneration is effected by the Holy Spirit, without the word of grace." ("Glad Tidings to Perishing Sinners," page 122)
Charles Spurgeon said that he endorsed what Booth wrote. They were both five point Calvinists. The learned W.G.T. Shedd, in his Systematic Theology, wrote the following because he believed that sinners must be given the ability to believe by immediate regeneration:
"That the influence of the Holy Spirit is directly upon the human spirit and is independent even of the word itself is further proved by the fact that it is exerted in the case of infants without any employment of the truth. John the Baptist was filled with the Holy Spirit even from his mother's womb (Luke 1:15)." ("Various Uses of the Term Regeneration"; See here)
"Seventh, regeneration is not effected by the use of means, in the strict signification of the term means. The Holy Spirit employs means in conviction, in conversion, and in sanctification, but not in regeneration."
"The appointed means of grace are the word, the sacraments, and prayer. None of these means are used in the instant of regeneration; first, because regeneration is instantaneous and there is not time to use them; second, because regeneration is a direct operation of the Holy Spirit upon the human spirit. It is the action of Spirit upon spirit, of a divine person upon a human person, whereby spiritual life is imparted. Nothing, therefore, of the nature of means or instruments can come between the Holy Spirit and the soul that is to be made alive. God did not employ an instrument or means when he infused physical life into the body of Adam."
"In like manner, the word and truth of God, the most important of all the means of grace, is not a means of regeneration, as distinct from conviction, conversion, and sanctification. This is evident when it is remembered that it is the office of a means or instrument to excite or stimulate an already existing principle of life. Physical food is a means of physical growth; but it supposes physical vitality. If the body is dead, bread cannot be a means or instrument. Intellectual truth is a means of intellectual growth; but it supposes intellectual vitality. If the mind be idiotic, secular knowledge cannot be a means or instrument. Spiritual truth is a means of spiritual growth, in case there be spiritual vitality. But if the mind be dead to righteousness, spiritual truth cannot be a means or instrument. Truth certainly cannot be a means unless it is apprehended. But the natural man receives not the things of the Spirit of God, neither can he know them because they are spiritually discerned (1 Cor. 2:14)."
I give these citations of Shedd and comment upon them in this post (
here).
If sinners are born again by the gospel, then they are born again by believing it. Therefore "enabling grace" that is given to make it possible for sinners to believe, repent, and be converted, cannot be regeneration but an instance of pre-regeneration prevenient grace. However, rather than saying "enabling grace" I prefer to say "attending grace" because the grace and power to believe comes in conjunction with the word and Spirit of God.
In the above citations from Got Questions they said: "The Reformed doctrine of irresistible grace is a type of prevenient grace, as is common grace." Is "common grace" irresistible? Is prevenient grace always irresistible? As we have seen in previous chapters, prevenient grace is not always successful in bringing sinners to Christ for life and salvation. Certainly "common grace," of which all men are recipients, does not effectually save all.
In the above citations from Got Questions they also said:
"...a lesser and greater drawing via prevenient grace, which comes through the proclamation of the Gospel and the internal calling of God, sometimes referred to as the “full intensity” of prevenient grace. That is, God is drawing all men in a lesser sense and then drawing those who have the Gospel presented to them in another, greater sense..."
As we will begin to see in the next chapter, there is indeed a lesser degree of power and grace given to those who fail to come to Christ even though they have been awakened and convicted. The reason why some are effectually called is due to greater power exerted upon them and more grace given. This is what makes the ultimate difference in why some are saved and others not.
