Two Seed Baptist Ideology (LVI)

Elder C.H. Cayce

1871-1945

In this chapter we will give some of the things that the above elder wrote in his paper "The Primitive Baptist" about Two Seedism. It is therefore necessary for me to give some background information on him. He was the son of Elder S.F. Cayce who began the "The Primitive Baptist" periodical in 1886. According to the book "Biographical History of Primitive or Old School Baptist Ministers in the United States..." (You can read here) he was born in 1850 and died in 1905. You can also see a picture of him in that book. Though he was born in Kentucky, he became a resident of Martin, Tennessee and died in McMinville, Tennessee while preaching at an association there. 

He joined the "Primitive Baptist Church" in 1866 and was ordained an elder in 1878. It also mentions that he was engaged in many debates with others. The "Primitive Baptist Library" has a web page that lists many of S.F. Cayce's debates (here). I find it interesting that one of those debates was with Dr. W.P. Throgmorton in 1896. Throgmorton held several debates with the Hardshell Baptists. In 1878 he held his first debate with Elder Lemuel Potter, of whom we have already been citing. Potter and Throgmorton actually held another debate in 1887. Throgmorton would also have a debate with Elder John R. Daily, and perhaps more than one, and perhaps with other Hardshells. 

In S.F. Cayce's first debate with Throgmorton Cayce affirmed that eternal salvation was unconditional, that a person did not have to do anything to be saved, which echoes the Two Seed proposition that says that nothing a person does in his life determines whether he goes to heaven or hell. 

Elder S. F. Cayce met Elder Lee Jackson (a Campbellite) in a public debate at Lafayette Springs, Mississippi, in November 1895. The first proposition was: "The eternal salvation of sinners, as set forth in the Scriptures, is the work of God, independent of any conditions to be performed by man." In support of this proposition Elder S. F. Cayce gave thirty-six affirmative arguments. I give these thirty six arguments in this blog post (here) and give my rebuttal to them. 

I find it quite interesting that Elder S.F. Cayce named his periodical "The Primitive Baptist." The first paper by that name, as we have seen in previous chapters, was begun in January 1836 and ceased in 1879. It was at first edited by Elder Mark Bennett and supported by Elder Joshua Lawrence and the Kehukee Association. Those who supported it were believers in God's use of the means of gospel preaching to give birth to children of God. Bennett later left the "Primitive Baptists" and became a Missionary Baptist. He even held debates with Elder Grigg Thompson, who we have cited much from in previous chapters, after he left the Hardshells, about supporting missionaries. See these posts about that (here, here). Elder Lawrence believed in means and wrote against Two Seedism, as we saw in previous chapters. You can find articles about Lawrence and his views on means (here, here, here). In the first of these I cited from the 1838 issue of "The Primitive Baptist" where Lawrence wrote the following about the parable of the soils: 

"The first parable showeth the effect of the gospel preached by the Son of man with its effect on different persons, compared to the way side, stony ground, thorn, and good ground hearers; which showeth that three-fourths of his gospel preaching is lost, as only the good ground hearers bro't fruit. And this is true under the preaching of all his ministers, as well as his. So then the field in the first parable is the world, in which the gospel or word is preached; the field, in the second parable, is the world, in which the effects of the preaching of that gospel on good ground hearers produces the children of his kingdom. Hence it is said, born not of flesh, blood, or will of men; but of the word of God, that liveth and abideth forever. And again: I have beggotten you through the gospel..." (pg. 306)

"Although Christians are sons and daughters of God, yet they are not begotten of a woman; but through the gospel by the same Spirit that begot the body of Christ by Mary; therefore he is not ashamed to call them brethren." (pg. 310)

In my series "What The First Hardshells Believed" I cited much from this periodical to show that the first "Primitive Baptist" periodical believed in means and in the perseverance of the saints, two doctrines that would be denied by S.F. Cayce and his son C.H. Cayce and such denial was one of the foundational beliefs of the latter "Primitive Baptist" periodical. This post will give you links to many of the posts in that series (here).

So, what can we deduce by Elder S.F. Cayce naming his paper "The Primitive Baptist"? The first periodical by that name ended in 1879 and Cayce's periodical began in 1886. Surely he wanted to give the impression that he was carrying on the principles of the first periodical. However, that was a farce, for in his denial that people had to do anything to be saved, and his denial that God uses the means of his word or gospel in begetting children, and in his denial of the perseverance of the saints, and his denial of the predestination of all things, he was not continuing the views of the former periodical. This was deceitful and what Elder Watson called "serpentine." 

I also find that the year 1879 was an important date in the history of the Hardshell Baptists. Not only did the first "Primitive Baptist" publication cease, but so too did the "Primitive Baptist" publication "The Baptist Watchman" cease about that time. Elder R.W. Fain was an associate of Elder John M. Watson of whom we have cited much in previous chapters. We have also mentioned Elder Fain and his opposition to Two Seedism. Elder Fain, says the Primitive Baptist Library (here), began the periodical "Herald of Truth" in 1858, and was the paper Elder Watson recommended as the place to debate the issues involved in Two Seedism in his book "The Old Baptist Test." 

Elder Fain was also a physician as Dr. Watson in middle Tennessee. Another Elder and physician who was an editor of the Baptist Watchman was Elder J.B. Stephens. The older "Primitive Baptist" periodical generally supported means, so did elders Watson, Fain, and Stephens, and the Baptist Watchman. So, by the end of the 1870s we have the older periodicals that supported the means view going out of existence and being replaced by periodicals that embraced a denial of means, denied that a person had to do anything to be saved, all Two Seed ideas. Recall also how in former chapters I cited from the 1879 minutes of the Powell Valley Association of Primitive Baptists which said: 

"We as an association advise our sister churches to have no fellowship with what is generally known as the two-Seed Heresy or those who teach the doctrine of an Eternally damned or Eternally Justified outside of the preaching of the gospel of the Kingdom of God and teach that the unbeliever is no subject of gospel address. We believe that God makes use of the Gospel as a means of calling his Elect and this means is the work of the Spirit in the church."  (See my post here)

Also, Elder John Clark, a first generation leader of the newly formed "Primitive Baptist" church and an opposer of Beebe and his Two Seed views, and who started his paper "Zion's Advocate" in 1854 out of Luray, Virginia, was a believer in means, and he died in 1882. After his death Hardshell elders who denied means took over the editorship. (See these posts about what Clark said about means -- here, here)

Two leading elders of the "Primitive Baptist Church" who lived in the time when that denomination was created were elders John M. Watson and Hosea Preslar. In previous chapters I have cited from both of them as they were opponents of Two Seedism and both stated what were the tenets of Two Seedism. In my post titled "Elder Hosea Preslar & Watson" (See here) I cited from Preslar's book "Thoughts on Divine Providence" where he wrote the following about the beliefs of Two Seeders:

"And as to their views of the use and design of the gospel being for nothing but for the edification of the Church, and believers being the only subjects of gospel address, I believe it not." (Page 186)

Preslar however believed what had been the historic teaching of his Baptist forefathers, that the gospel "is moreover to be for a witness unto all nations; Matt. 24: 14; and for the awakening of sinners, who are dead in trespasses and in sin." (page 187)

He goes further (same page), saying this about Two Seed beliefs:

"But some object to these ideas and say all this is the work of the spirit of God; and the gospel has nothing to do with it. Ah, a gospel without a spirit! Well, God save me from a gospel that has not His spirit. God says His word is quick and powerful, and He says by Peter, This is the word which by the gospel is preached unto you; I Peter 1: 25. And as to the subjects of Gospel address, it is to every creature the disciples were commanded to preach the gospel; and Paul said, Whom we preach warning every man, and teaching every man, in all wisdom, etc.; Col. 1: 28. So we see that their idea on that point is false as the balance, and we will now give their last, but not least error a passing notice."

In another post titled "Elder Preslar on Two Seedism" (See here) he gave a list of the erroneous beliefs of Two Seeders, and one of them was given as follows:

"Sixthly: That the gospel never was designed for anything else, but for the edification of the body of Christ, and that believers are the only subjects of gospel address."  (Page 184)

"And as to their views of the use and design of the gospel being for nothing but for the edification of the Church, and believers being the only subjects of gospel address, I believe it not." (Page 186)

"But some object to these ideas and say all this is the work of the spirit of God; and the gospel has nothing to do with it. Ah, a gospel without a spirit! Well, God save me from a gospel that has not His spirit. God says His word is quick and powerful, and He says by Peter, This is the word which by the gospel is preached unto you; I Peter 1: 25. And as to the subjects of Gospel address, it is to every creature the disciples were commanded to preach the gospel; and Paul said, Whom we preach warning every man, and teaching every man, in all wisdom, etc.; Col. 1: 28. So we see that their idea on that point is false as the balance, and we will now give their last, but not least error a passing notice."  (pg. 187)

Watson in his book "Old Baptist Test," of which we have cited from much already, also identified the no means view with Two Seeders, and the view that says that the gospel is only to be preached to the elect or those already regenerated. He certainly did not believe, as S.F. Cayce, that there were no conditions for being saved, which was a Two Seed tenet. He wrote (as cited by me here) the following from the above book, first published in 1858:

"The reader should be reminded that there is a difference between the conditions of the first covenant under the law, and those of the Gospel under the second, or new covenant, Heb. 8: 9, 19...The condition, do and live was performed by Christ, and the benefits of it are enjoyed by faith, and by our compliance with it; for by nature we are morally unable to do so." (page 355)

Next Watson cites Perkins:

"William Perkins writes equally as clear on this subject as follows: "In the covenant of grace, two things must be considered, the substance thereof, and the condition. The substance of the covenant is, that righteousness and life everlasting is given to God's people by Christ. The condition is, that we for our part are by faith to receive the aforesaid benefits; and this condition is by grace as well as the substance." And no less in point is the following: "He freely provideth and offereth to sinners a Mediator and life and salvation by Him, and requiring faith as the condition to interest them in Him, nourisheth and giveth his Holy Spirit to all his elect to work in them that faith with all other saving graces, and to enable them to all holy obedience of the truth of their faith."

"So that the subject of the conditions of the Gospel, which have been confounded by many with those of the law and have given rise to so many Arminian errors, admits of a very satisfactory exposition. The Lord did not under the first covenant, promise to give grace to the fallen sinner to enable him to keep the whole law, that being the condition of justification and life; but under the new covenant it was both promised and given." (page 356)

"Means admit of a similar exposition. The Lord has gone out before us also in them. He not only gave us His Gospel, but ordained means by which it would become savingly efficacious to all His chosen. Isa. 55: 11...So we may say of Gospel means, without the power of God they never prevail over the hearts of sinners; but means in His power, whether great or small, in our estimation, are always efficacious. He derives no strength or advantage from them as adjuncts to His work. He employs them because it is His will to do so. Eph. 1: 11." (page 357)

"Paul, however, does not affirm, like some of our modern innovators, that means or instrumentalities are not employed by the Lord in the divine plan of salvation; for he asks: "How shall they hear without a preacher?" (pages 399-400)

So, here are three witnesses that show that the belief that 1) there are no conditions for being eternally saved and that 2) the gospel or word of God is no means in saving sinners from eternal condemnation, are tenets of Two Seedism. Watson called these two tenets "innovations" and their proponents "ultraists," "modern innovators," and "antinomians." He wrote the following in "The Old Baptist Test" about the Two Seeders:

"Some of our ultraists are occasionally heard to say, in our pulpits, that they have no authority to preach to sinners, and they seem to glory in their fancied exemption. Nothing appears to give them greater offence, or savors more of Arminianism with them, than for sinners to be exhorted to repent!" ("Old Baptist Test," pages 327, 328)

"The Antinomian will not regard any thing in the light of means, and in his doctrine will not allow even the Lord to employ them, says that the Lord is not dependent on means, and can do all His work without them. Now, the truth is, had it been the will or the way of the Lord, He could have breathed upon the dry bones as well without the prophesying of the prophet as with it, and could have given repentance to John's converts, or to Paul's, without their preaching; but their preaching to such, even to those dead in trespasses and sins, had been included in the divine plan, and it needs must be done, let it be termed means, the will or way of the Lord, as you please." (pages 327-28)

"Paul, however, does not affirm, like some of our modern innovators, that means or instrumentalities are not employed by the Lord in the divine plan of salvation; for he asks: "How shall they hear without a preacher?" Rom. 10: 14. Paul, it is true, preached the Gospel in word only, while the election of God was manifested in the power and assurance of the Holy Spirit imparted to his words; when received by the elect which apart from that power and assurance would have been received in word only, as it really was by others not embraced in the divine election. I Thess. 1: 4." ("Old Baptist Test," pages 399, 400)

Elder C.H. Cayce on Two Seedism

Prior to the death of the senior Cayce, Elder Claud Cayce began to have his first debates, and before his death in 1945 had engaged in more debates than all other Hardshells combined. I have read somewhere that he had over three hundred debates. He also took over the editorship of the "Primitive Baptist" after the death of his father, a death that Claud said brought him great grief. By Claud's influence he made his periodical one of the most, if not the most, influential and widely read periodical of his day. Claud also was born in Kentucky as his father, but joined the "Primitive Baptist" church in Martin, Tennessee in 1889. He also traveled extensively through many states. He later moved to Thorton, Arkansas. 

Back in the mid 1970s I went to Thorton, Arkansas with my father and with Elder Harold Hunt and visited with Claud's son Hartsel. I was amazed by the large library that was located in the printing office. Hartsel became editor of the "Primitive Baptist" after the death of Claud, and Hartsel passed away in 2015. Father (Elder Eddie K. Garrett, Sr.) and I got to preach in some of the churches where Claud Cayce preached. We spent time in the home of Hartsel Cayce and he was a good humble man. 

As we will see, though S.F. and Claud Cayce opposed Two Seedism, yet they promoted several of the leading tenets of Two Seedism, as do most "Primitive Baptists" today, with some exceptions. They denied God used the means of his word in the regeneration or eternal salvation of sinners, and affirmed that nothing a person did in life determined whether he went to heaven or hell (or unconditional salvation), another Two Seed tenet, as we have previously shown, and from these views he, like his brethren, had to throw away any belief in the perseverance of the saints. 

In my post titled "Effects Arising From Denying Means" (here) I cited from Cayce's Editorials for October 10th, 1905 where Elder C.H. Cayce wrote the following under the article titled "Our Works Endorsed" wherein he wrote:

"The Forked Deer Association met with the church at Flowers Chapel, near Rutherford, Gibson county, Tenn., on Friday before the second Sunday in September, 1905. Elder John Grist, of Friendship, Tenn., was moderator, and L. J. Law, Trenton, Tenn., was clerk. The following appears in their minutes as the third and fourth items of their business on Saturday:

By motion and second, agreed that we adopt as the sense of this association the action of five of our churches as expressed in their letters, that we declare non-fellowship for the idea of a federal form of government, that the commission was given to the church and not to the apostles or ministry, that it is the duty of the ministry to admonish the alien sinner to repent and believe the gospel, and against affiliation in and with secret institutions."

These views were Two Seed tenets and are the views of most of those today who call themselves "Primitive Baptists" and yet they want others to believe that they no longer have fellowship with Two Seedism.

In the next chapter we will continue to look at what Elder C.H. Cayce had to say about the beliefs of the Two Seed Primitive Baptists.

Prevenient Grace (4)

Common operations of the Spirit, for Puritans, refer to the Holy Spirit's temporary or superficial work on the hearts of unregenerate people. Unlike special saving grace, these operations restrain sin, convict conscience, enlighten the mind, and enable superficial obedience. They are often preparatory, bringing sinners to fear punishment or experience emotional, non-saving convictions. These common operations may easily be called common or prevenient grace. Puritans emphasized that these operations do not regenerate nor save. A person might experience them, such as fearing hell or conviction of sin, and feeling deep guilt, and yet remain unregenerate. 

The Spirit may enlighten the mind of an unbeliever to understand many truths of Scripture and even produce "pangs of conscience" and yet he remains aloof from Christ. Puritan preachers often described these as "beginnings of compunction" or a "ministry of the law," which can lead a person to seek God, even if they do not lead to actual salvation.

God’s Word teaches the doctrine of irresistible grace, but it also teaches that there is resistible grace, as we have previously stated. It teaches that there is common grace and special grace that is always effectual. It teaches that there are degrees of grace (Eph. 4: 7; etc.), and that some effects require abundance of grace. (Rom. 5: 17) Regarding these things we will have more to say, but first let us return to reviewing things the Puritan Calvinist John Owen wrote on this subject.

In "Conviction of Sin Before Conversion" by John Owen under "Several Practical Cases of Conscience Resolved" (Available here), Discourse One, page four, wrote (emphasis mine):

"QUESTION. To what extent should I be convicted of my sin and guilt before I may turn to Jesus Christ to find salvation?"

For, seeing conviction is so indispensably necessary, some may say, "It hath not been thus and thus with me,—according as hath been declared." Therefore, I would only show what I judge to be so necessary, as that without it a soul cannot be supposed sincerely to have closed with Christ. And we having all made our profession of choosing and closing with Christ, as I would be loath to say any thing that might discourage any, lest they should have failed in the very necessary work of conviction; so I would not betray the truth of God, nor the souls of any."

By the words "closed with Christ" he means the result of all these preparatory works of God which is the salvation of the soul. Many of the authors of the 1689 London Baptist Confession of Faith spoke of sinners "closing with Christ." It denotes the time when the sinner and Christ covenant with each other, as in a marriage union, and when they become one. It is when the convicted sinner is fully drawn to Christ and surrenders all to him. Notice also how Owen speaks of the "very necessary work of conviction." This is of course an example of prevenient grace. We need to be careful, however, of going to extremes in regard to this. 

Very young children may truly come to Christ and be saved even though they have not felt severe pangs of conscience over sin as have adults who have spent years in sin. We must also keep in mind that even in conviction there is some degree of faith, for there is belief that one is a sinner before God. But, this faith is not yet saving faith for it has not yet fixed itself on Christ and his atoning blood, there being not yet "faith in his blood" for "propitiation." (Rom. 3:25) Remember that "even the demons believe and tremble" and yet are not saved. (James 2: 19) One said to Jesus "I know who you are--the Holy One of God." (Mark 1: 24) There are those shallow superficial believers described in the parable of the soils who "believed for awhile and then fell away" when trials and persecution come because they "have no root in themselves." (Luke 8: 13) Their faith is not sincere nor genuine. 

Owen wrote further:

"Therefore, I shall place it upon this: What Jesus Christ doth indispensably call men unto, in order to believing in him, that is indispensably required of them. And this I shall manifest out of two or three places of Scripture:—Mark 2:17, "I came not to call the righteous, but sinners to repentance." Now, this calling them unto repentance, is a calling them unto it by the faith which is in him...What is the conclusion? "Lost sinners," saith Christ, "this is that I require of you." So that this is what I assert to be indispensably necessary,—namely, that they are so far convinced that they are sinners as to state and course, that they are not righteous in themselves, and can have no righteousness in themselves. I say, therefore, when a person is not really convinced that he is not righteous, he is not under the call of Jesus Christ; and if he doth believe this, he is under a sovereign dispensation, and let not such despond."

On this point we have already spoken in the previous chapter. This conviction that a person is a justly condemned sinner is the result of the working of both the Father and the Spirit. It is the result of the Father's teaching and drawing, as Jesus said: "everyone who has heard and learned from the Father comes to me" (John 6: 45); And of the Holy Spirit he said, "And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged." (John 16: 8-11 nkjv) Whether all are drawn by the Father, or only the elect, is a question we will address later, along with the question as to when a person is born again, whether it was when drawn and taught, or afterward when he comes to Christ. The point now is to show that there are things that God does in the hearts and minds of lost sinners before they are given spiritual life out of spiritual death. 

Owen continued:

"Another direction of Christ is, “They that be whole need not a physician, but they that are sick,” Matt. ix. 12...Now, these things I do account indispensably necessary, antecedently to believing, as to the substance of them. And this, I hope, hath been found in all our souls. And if we have obtained so far, we need not then question whether our closing with Christ be sincere or not. This is all that I dare assert to be absolutely and indispensably necessary. Many pretend to believe, though they never were convinced thoroughly that they were not righteous, — never were sick in their lives, — never had fears that they should die. These are contrary to the express rule Christ hath given, “I came not to call the righteous, but sinners;” — not those that say, “There is hope,” but those that say, “There is no hope.""

As we have said, being awakened nearly always precedes being saved or born again. Further, as we will see, some enlightenment is also experienced in this awakening.

In "The Spirit’s Work of Conviction through the Conscience of a Sinner" (See here) Owen wrote:

"The work of conviction of sin on those who expected it not, who desired it not, and who would avoid it if by any means possible they could. The world is filled with instances of this nature. While men have been full of love to their sins, at peace in them, enjoying benefit and advantage by them, the word coming upon them in its power has awed, disquieted, and terrified them, taken away their peace, destroyed their hopes, and made them, as it were, whether they would or not—that is, contrary to their desires, inclinations, and carnal affections—to conclude that if they comply not with what is proposed unto them in that word, which before they took no notice of nor had any regard unto, they must be presently or eternally miserable."

As a Calvinist I have, in my discussions with Arminians and Pelagians about "free will" and "irresistible grace," mentioned that God convicts sinners of their sinful and condemned state without the sinner's permission or choice. I have pointed this out because of the objection that says "God does not force or compel anyone to believe or convert." I ask them -- "does God force or compel people when convincing them of sin?" Of course, God does not force in one sense, meaning he does not compel a sinner apart from making the sinner willing. Owen, in the above words, mentions the fact that God convicts sinners of sin even when they did not expect it nor desired it. This happened in the case of the apostle Paul on the Damascus road. He was forced to acknowledge that Christ was indeed the Messiah and Son of God. Further, in the day of judgment "every knee shall bow and every tongue confess that Jesus is Lord" and this is because they are forced or compelled to do so. (Rom. 14: 11; Phil. 2: 10-11)

That people may experience conviction of sin and yet remain degenerate is seen in several cases in the bible. However, let us notice a couple of them.

The case of Felix

"And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee." (Acts 24: 24-25 kjv)

Felix was a very wicked man and never became a Christian. Yet, under the powerful preaching of the apostle Paul about the "judgment to come" this king was made to fear and tremble. We see how the gospel is "the power of God unto salvation." By this power Felix was made to fear being judged for his lack of righteousness. Felix, for a moment, experienced an awakening, and the thought that what Paul was saying may be true. However, as Jesus taught in the parable of the soils and seed, the seed of truth fell on wayside ground so that the birds of the air (symbolizing Satan) came and devoured the seed. ("Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved"; Luke 8: 12 nkjv) This is what happened to Felix. Still, it was a fact that God was gracious to Felix in having the seed of the gospel broadcast to his heart and mind and given an opportunity to be saved. 

Felix trembling from fear of diving judgment was no evidence of salvation as many of the Hardshell Baptists teach. The demons believe in God's existence and tremble with fear. (James 2: 19) Wrote Isaiah: "The sinners in Zion are afraid; Fearfulness has seized the hypocrites: “Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?” (Isa. 33: 14 nkjv) Even lost sinners when under conviction of sin may realize that "It is a fearful thing to fall into the hands of the living God." (He. 10: 31) Sadly, however, these thoughts are quickly pushed out of the mind and never lead to repentance. 

Some preachers, especially some Calvinists, believe that it is wrong to "hell scare" sinners into a decision for Christ. However, that is unbiblical. In fact, I wish more lost and hardened sinners were even more afraid of coming judgment. So too did the apostle Paul who wrote:

"For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men..." (II Cor. 5: 10-11 nkjv)

On this text Spurgeon said the following in his sermon (See here) on the text "persuading them concerning Jesus" (Acts 28: 23):

"But are we right trying to persuade men? Are not human hearts too hard to be broken by so feeble a hammer as our persuasion? Yes, I most solemnly believe they are: but that is not the question. “What is the use of persuading them, if you know that they will not be won by your persuasion in and of itself?” Well, brethren, I feel safe in doing what Paul did. I will not stop to solve difficulties, but merely say, Paul persuaded, and so will I. “Knowing therefore the terror of the Lord, we persuade men.” “Oh,” says one, “we may persuade awakened sinners, but not dead sinners!” But I reply that Paul persuaded these chief men of the Jews, some of whom never believed in Jesus, for their hearts were gross, and their eyes were blinded. Paul persuaded them, though they were judicially blinded. He knew that they were living men, and that they were possessed of reason, even though they had no grace; and so he appealed to what remained in them, and he persuaded them. Again I say, I will do what Paul did. But I know, as Paul also knew, that all the human persuasion in the world will fall short of the mark without divine power. I never dreamed that my persuasion was of the slightest avail without the Holy Ghost." (emphasis mine)

Dr. Barnes in his commentary wrote:

"We persuade men - We endeavor to persuade them to flee from the wrath to come; to be prepared to stand before the judgment-seat, and to be suited to enter into heaven. Observe here the uniqueness of the statement. It is not, we drive people; or we endeavor to alarm people; or we frighten people; or we appeal merely to their fears, but it is, we persuade people, we endeavor to induce them by all the arts of persuasion and argument to flee from the wrath to come. The future judgment, and the scenes of future woe, are not proper topics for mere declamation. To declaim constantly on hell-fire and perdition; to appeal merely to the fears of people, is not the way in which Paul and the Saviour preached the gospel. The knowledge that there would be a judgment, and that the wicked would be sent to hell, was a powerful motive for Paul to endeavor to "persuade" people to escape from wrath, and was a motive for the Saviour to weep over Jerusalem, and to lament its folly, and its doom; Luke 19:41. But they who fill their sermons with the denunciations of wrath; who dwell on the words "hell" and "damnation," for the purpose of rhetoric or declamation, to round a period, or merely to excite alarm; and who "deal damnation around the land" as if they rejoiced that people were to be condemned, and in a tone and manner as if they would be pleased to execute it, have yet to learn the true nature of the way to win people to God, and the proper effect of those awful truths on the mind."

I can agree with what Barnes here says but would call attention to his frequent use of the word "mere" or "merely." I also agree that there is a way to provoke or teach people to fear the Lord (Psalm 34: 11), which is a good thing, yea "the beginning of wisdom" (Prov. 9: 10), but that it may be done in the wrong way and in a wrong spirit. However, that does not mean that it is always wrong for preachers to put people in fear of coming judgment. I am sure that this is what the apostle Paul means in the above text. Further, what is wrong with sounding the alarm to sinners in view of coming judgment? So we read such verses as this:

"Blow the trumpet in Zion, And sound an alarm in My holy mountain! Let all the inhabitants of the land tremble; For the day of the LORD is coming, For it is at hand." (Joel 2: 1 nkjv)

Noah, when being warned about the coming judgment of God upon the world, was "moved with fear" and acted to build the ark as God commanded. (Heb. 11: 7) So sinners should be moved with fear of coming judgment and turn to God and "flee from the wrath to come." (Matt. 3: 7)

Spurgeon in a sermon on Felix (1858) said:

"But I take it that conscience of itself is so thoroughly corrupt, together with all the other powers of manhood, that it would never even make a man go so far as trembling, if there were not something at work upon the conscience, besides being left to its own natural force. My brethren, I believe that what some people call natural conviction is, after all, the work of the Spirit. Some very profound divines are so fond of the doctrine that the Holy Spirit always works efficaciously, that they think that the Spirit never can work a transitory emotion in a man’s soul; they impute such things to conscience. And if they see a man like Felix trembling, they say ’tis all natural conscience! Now, do they not see that they are in this touching on another doctrine equally dear to them—the doctrine of total depravity?—for if men be totally depraved by nature, then as trembling is a good thing, they are not capable even of that without some influence of the Holy Spirit. The fact is, my hearers, the Holy Spirit works in two ways. In some men’s hearts he works with restraining Grace only, and the restraining Grace, though it will not save them, is enough to keep them from breaking out into the open and corrupt vices in which some men indulge who are totally left by the restraints of the Spirit. Now, there was in Felix some little portion of this restraining Grace; and when the Apostle laid the Gospel open to him, this restraining Grace quickened the conscience, and compelled Felix to tremble. Mark you, this Grace man may resist and does resist; for albeit that the Holy Spirit is Omnipotent and never can be resisted when he works Omnipotently, yet as a strong man may sometimes not put out all his strength, but work with his finger, for instance, so that he may permit even a gnat or an ant to overcome him, even so the Holy Spirit sometimes works but temporarily and but for good and excellent purposes, which he always accomplishes; but he allows men to quench and resist his influences, so that salvation is not so much as approached thereby. God the Holy Spirit may work in men some good desires and feelings, and yet have no design of saving them. But mark, none of these feelings are things that accompany sure salvation, for if so, they would be continued. But he does not work Omnipotently to save, except in the persons of his own elect, whom he assuredly bringeth to himself. I believe, then, that the trembling of Felix is to be accounted for by the restraining grace of the Spirit quickening his conscience and making him tremble." (See here)

These are excellent observations of Spurgeon and I agree with them completely. They are examples of how prevenient grace is at work in the hearts of both elect and non-elect and that in the case of the former it will always bring salvation, but in the latter will not. 

The case of Agrippa

"Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!” But he said, “I am not mad, most noble Festus, but speak the words of truth and reason. For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. King Agrippa, do you believe the prophets? I know that you do believe.” Then Agrippa said to Paul, “You almost persuade me to become a Christian.” (Acts 26: 24-28 nkjv)

Agrippa was experiencing some working of God upon his heart and mind, some aspect of prevenient grace, when he was almost persuaded. It was an act of grace that Agrippa was sent a messenger by God and that he was being persuaded by such a messenger. It was also a good thing that he had in some measure a willingness to give Paul a fair hearing. It is also good that he was positively affected to some degree. 

Prevenient Grace (3)

Is being convicted of sin and guilt evidence of a saved state, or a step towards it? The Hardshell Baptists teach that it is evidence of a prior regeneration, as do some other Hyper Calvinists. If it precedes being saved, then is it not an example of prevenient grace? If it follows regeneration, then this would make the Holy Spirit a liar if he is the one who is bringing the sinner to believe he is lost when he in actuality is not lost. Further, there are many sinners who know they are guilty and going to Hell and who do not believe in Jesus, and to affirm that they are saved is an absurdity, biblically speaking. I have heard many hardened criminals tell other criminals "see you in hell my friend." Is the knowledge that they are going to Hell evidence of salvation?

Conviction of Sin and Guilt

In the Christian hymn "Come, Ye Sinners, Poor and Needy" there is a line that says "Let not conscience make you linger, nor of fitness fondly dream; all the fitness He requireth is to feel your need of Him." This statement is based upon the teaching of Jesus as given in this instance.

"And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?" Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance." (Luke 5: 30-32 nkjv)

Of course, there is no one who does not need repentance, but Jesus alludes to the Pharisees "who trusted in themselves that they were righteous, and despised others" (Luke 18: 9). Paul, before his conversion, was "blameless as to the righteousness of the law." (Phil. iii. 6) They believed that they were not spiritually sick nor unrighteous. No one is effectually "called," brought to repentance, and healed of sin by the great physician who does not first call for Dr. Jesus, and no one will call upon him who has not first come to see that he needs such a physician to remedy his unrighteously sick and condemned condition. So, the only fitness or preceding grace needed for salvation is to feel your need for Christ and his salvation.

In the hymn "Paradox" by Joseph Hart (1712-1768), this fact is affirmed in the second line which says of lost sinners -- "Nor can he be expected to be perfectly saved till he finds himself utterly lost."

1 How strange is the course that a Christian must steer! How perplexed is the path he must tread! The hope of his happiness rises from fear, And his life he receives from the dead.

2 His fairest pretensions must wholly be waived, And his best resolutions be crossed; Nor can he expect to be perfectly saved, Till he finds himself utterly lost.

3 When all this is done, and his heart is assured Of the total remission of sins, When his pardon is signed and his peace is procured, From that moment his conflict begins.

In another hymn the same truth stated in these lines:

1 Come all ye mourning pilgrims,
Who feel your need of Christ,
Surrounded by temptation,
And by the world despis'd ;
Attend to what I tell you,
My exercise I'll show,
And then you may inform me
If it's been so with you.

2 Long time I liv'd in darkness,
Nor saw my dismal state,
And when I was awaken'd
I thought it was too late
A lost and helpless sinner
Myself I plainly saw,
Expos'd to God's displeasure,
Condemned by the law.

3 I thought the brute creation
Were better off than me
I spent my days in anguish,
No pleasure could I see,
Through deep distress and sorrow
My Saviour led me on,
Then show'd his love unto me
When all my hope was gone.

4 But when I was deliver'd,
I scarcely can believe
To think so vile a sinner
A pardon could receive.
And when the solemn praises
Were flowing from my tongue,
Yet fears were often rising,
That I might still be wrong.

5 But when these fears were banish'd,
My tears began to flow,
To think so vile a sinner
Should be beloved so.
I thought my trials over,
And all my troubles gone,
That peace and joy and pleasure
Would be my lot alone.

In the second stanza the state of conviction is well described and is the state of the sinner before he was delivered. He was in darkness and in a dismal state, but did not realize it, until he was "awakened." He at that point thought it was too late and saw further that he was a "lost and helpless sinner exposed to God's displeasure and condemned by his law." If however, this state of conviction was the result of the Holy Spirit opening his eyes to see himself as he really was, and was an evidence of his previous regeneration, then of course the Holy Spirit convicted him of a falsehood. So, it is evident that this conviction was an example of prevenient grace and was a pre-regeneration work of the Spirit. His awakening and sense of guilt and condemnation brought gloom and a sense of doom, but when he was delivered he was freed from this burden and found joy and began to praise God. This experience of going from sinking in despair to rejoicing in salvation is described by the Psalmist when he wrote:

"He brought me up out of the pit of destruction, out of the miry clay, And He set my feet upon a rock making my footsteps firm. He put a new song in my mouth, a song of praise to our God..." (Psa. 40: 2-3 nasb 1995)

Sinking in the quicksand of despair is a figure of the sinner when he is under the conviction of the law and word of God and by the Holy Spirit and being pulled up and finding footing on a rock and putting a new song of praise in the mouth of the sinking one is a figure of being saved and converted. Conviction of sin brings deep sorrow, but salvation brings joy. So Paul described it when he wrote: "For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death." (II Cor. 7: 10 nkjv)

In John Bunyan's "Pilgrim's Progress" the antagonist "Christian" first experiences an Awakening (Conviction of Sin) before he is saved by entering the "Wicket Gate" (a figure of Christ the door) and comes to the cross by faith. Christian starts in the "City of Destruction" with a "heavy sack" (his burden of sin) and a deep awareness of impending judgment. This represents the Holy Spirit's conviction, breaking his apathy towards sin.

As we will see, the Puritans, like Owen, saw how God prepares the hearts of sinners prior to their being converted to Christ and saved. Theologians call this preparationism and some call it prevenient grace. They also spoke of how God uses the law to bring sinners to the knowledge that they are evil and condemned, and was like the plowing or breaking up of the soil of the heart, prior to the planting of the seed that brings a person to salvation. So Spurgeon, in preaching upon “Doth the plowman plow all day to sow?” (Isaiah 28:24) said:

"Jesus says to all of us, “Ye must be born again.” Unless God the Holy Spirit breaks up the heart with the plough of the law, and sows it with the seed of the gospel, not a single ear of holiness will any of us produce, even though we may be children of godly parents, and may be regarded as excellent moral people by those with whom we live...You cannot destroy weeds by exhortations, nor can you tear out the roots of sin from the soul by moral suasion; something sharper and more effectual must be brought to bear upon them. God must put his own right hand to the plough, or the hemlock of sin will never give place to the corn of holiness. Good is never spontaneous in unrenewed humanity, and evil is never cut up till the ploughshare of almighty grace is driven through it."

"So doth God plough the heart of man, and herein is his patience. The team was in the field in the case of some of us very early in the morning, for our first recollections have to do with conscience and the furrows of pain which it made in our youthful mind. When we were little children, we woke in the night under a sense of sin; our father’s teaching and our mother’s prayers made deep and painful impressions upon us, and though we did not then yield our hearts to God, we were greatly stirred, and all indifference to religion was made impossible. When we were boys at school, the reading of a chapter in the Word of God, or the death of a playmate, or an address at a Bible-class, or a solemn sermon, so affected us that we were uneasy for weeks. The strivings of the Spirit of God within urged us to think of higher and better things. Though we quenched ‘the Spirit, though we stifled conviction, yet we bore the marks of the ploughshare; furrows were made in the soul, and certain foul weeds of evil were cut up by the roots, although no seed of grace was as yet sown in our hearts." 

What Spurgeon describes in these words are what the Puritans and older Calvinists called being "awakened" and which is not to be confused with regeneration. That is what we saw described by the above writer of the hymn when he says he was "awakened" to see his lost condition. Many lost sinners have one or more such experiences, and with some it leads them to seek salvation, but with others they go back to sleep. Many young children when they first realize that they will die one day become aware of God and of their need for salvation. We will have more to say about this shortly. Spurgeon continued:

"Some have continued in this state for many years, ploughed, but not sown; but, blessed be God, it was not so with others of us; for we had not left boyhood before the good seed of the gospel fell upon our heart. Alas! there are many who do not thus yield to grace, and with them the ploughman ploughs all day to sow. I have seen the young man coming to London in his youth, yielding to its temptations, drinking in its poisoned sweets, violating his conscience, and yet continuing unhappy in it all, fearful, unrestful, stirred about even as the soil is agitated by the plough. In how many cases has this kind of work gone on for years, and all to no avail Ah! and I have known the man come to middle life, and still he has not received the good seed, neither has the ground of his hard heart bean thoroughly broken up. He has gone on in business without God: day after day he has risen and gone to bed again with no more religion than his horses, and yet all this while there have been ringing in his ears warnings of judgment to come, and chidings of conscience, so that he has not been at peace. After a powerful sermon he has not enjoyed his meals, or been able to sleep, for he has asked himself, “What shall I do in the end thereof?” The ploughman has ploughed all day, till the evening shadows have lengthened and the day has faded to a close. What a mercy it is when the furrows are at last made ready, and the good seed is cast in, to be received, nurtured, and multiplied a hundredfold."

Notice that Spurgeon calls this being awakened and convicted as an instance of prevenient grace and mercy. He also does not see conviction of sin and being awakened as regeneration but as a step towards it.

We see conviction or sin preceding salvation in the case of the converts made on the day of Pentecost by the preaching of Peter.

"Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?" Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call." And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation." Then those who gladly received his word were baptized; and that day about three thousand souls were added to them." (Acts 2: 37-42 nkjv)

This being "cut to the heart" or "pricked" (kjv) is the very conviction of sin we are talking about and is what precedes coming to repentance and receiving forgiveness of sins and receiving the Holy Spirit and spiritual life thereby. The sermon by Peter made them aware of their guilt in crucifying their own Messiah and they believed him and that knowledge led them to despair. That is why they asked - "what shall we do?" 

The Process of Conviction 

In Puritan Calvinism we have these preparations prior to being converted:

Awakening: The sinner is made aware of their danger. 

Examination: A close scrutiny of the heart, uncovering hidden "idolatry" and self-worship. 

Contrition: A deep sorrow, or "gift of tears," for sins committed. 

Repentance: A turning away from self-reliance to trust in Christ.

Salvation

Stephen Charnock (1628-1680) wrote the following in "Efficient of Regeneration" (read here):

"The soul must be beaten down by conviction before it be raised up by regeneration; There must be some apprehensions of the necessity of it. Yet sometimes the work of regeneration follows so close upon the heels of these precious preparations, that both must be acknowledged to be the work of one and the same hand. Paul on the sudden was struck down. and in a moment there is both an acknowledgement of the authority of Christ, and a submission to his will, when he said, 'Lord, what wilt thou have me to do?' Acts ix. 6. The preparation of the subject is necessary, but this preparation may be at the same time with the conveyance of the divine nature: as a warm seal may both prepare the hard wax, and convey the image to it, by one and the same touch."

Charnock also wrote:

"What has any man that he has not received? 1 Cor. iv. 7. The apostle excludes everything in us from the name of a donation to God. If there be no one thing but is received from God, then no preparation to grace but is received from him. The obligation then lies upon the receiver, not upon the donor. But may we not oblige God by the improvement of such a gift? The apostle includes everything, challenges him to name any one thing which was not received, which will contain improvements as well as preparations."

Awakening Before Quickening

I wrote a short series on "Awakened Sinners" (See here, here, here) which elaborates on how this experience precedes salvation and is a preceding grace and work of God. Here are some excerpts from those chapters. We have already cited Charnock on this point. 

In an Internet article titled "AWAKENING – BEFORE CONVERSION," by Dr. R. L. Hymers, Jr.

"Awakening is not conversion. Awakening prepares the heart for conversion. It comes before conversion.

Awakening is when you begin to think very seriously about the salvation of your soul. Here is what great Spurgeon said about awakening:

"Great numbers of persons have no concern about eternal things. They care more about their cats and dogs than about their souls. It is a great mercy to be made to think about ourselves, and how we stand before God and the eternal world. This is [very] often a sign that salvation is coming to us. By nature we do not like the anxiety which spiritual concern causes us, and we try, like sluggards, to sleep again. This is great foolishness; for it is at our great peril that we trifle when death is so near, and judgment is so sure… If we are sensible, we shall pray that our anxiety about our souls may never come to an end till we are really and truly saved…It would be an awful thing to go on dreaming down to hell, and there to lift up our eyes with a great gulf fixed between us and heaven. It will be equally terrible to be aroused to escape from the wrath to come, and then to shake off the warning influence, and go back to our insensibility. I notice that those who overcome their convictions and continue in their sins are not so easily moved the next time: every awakening which is thrown away leaves the soul more drowsy than before, and less likely to be again stirred to holy feeling. Therefore our heart should be greatly troubled at the thought of getting rid of its trouble in any other than the right way. One who had the gout was cured of it by a quack medicine, which drove the disease within, and the patient died. To be cured of a distress of mind by a false hope, would be a terrible business: the remedy would be worse than the disease. Better far that [your] tenderness of conscience should cause [you] long years of anguish than that we should lose it, and perish in the hardness of our hearts."  (C. H. Spurgeon Around the Wicket Gate)

These are the essentials of true awakening: you see that you are a lost sinner. You see that you deserve to be punished for your sins. You see that you are in great danger. You see that your sins must be punished – or God is not just. Those are the essentials of true awakening. Until a person feels these things, he is not going to be converted.

These examples show that it is not the length of the awakening that matters. Spurgeon said:

Awakening is not a thing to rest in, or to desire to have lengthened out month after month. If I [wake] up in a fright, and find my house on fire, I do not sit down at the edge of the bed, and say to myself, “I hope I am truly awakened!”… No, I want to escape from threatened death, so I [hurry] to the door or to the window, that I may get out, and…not perish where I am. It would be [no good] to be [awakened], and yet not escape from the danger. Remember, awakening is not salvation."

Said George Whitefield:

"Conviction will always precede spiritual conversion. You may be convicted without being converted, but you cannot be converted without being convicted." ("Repentance and Conversion" - SEE HERE)

Wrote Thomas Boston  (emphasis mine): (here)

"A person may have sharp soul-exercises and pangs, and yet die in the birth. Many "have been in pain," that have but, "as it were, brought forth wind." There may be sore pangs of conscience, which turn to nothing at last. Pharaoh and Simon Magus had such convictions, as made them to desire the prayers of others for them. Judas repented: and, under terrors of conscience, gave back his ill-gotten pieces of silver. All is not gold that glitters. Trees may blossom fairly in the spring, on which no fruit is to be found in the harvest: and some have sharp soul-exercises, which are nothing but foretastes of hell."

"Some have sharp convictions for a while: but these go off, and they become as careless about their salvation, and as profane as ever, and usually worse than ever; "their last state is worse than their first," Matt. 12:45. They get awakening grace—but not converting grace; and that goes off by degrees, as the light of the declining day, until it issues in midnight darkness."

He also wrote:

"There may be a wonderful moving of the affections in souls that are not at all touched with regenerating grace. When there is no grace, there may, notwithstanding, be a flood of tears, as in Esau, who "found no place of repentance, though he sought it carefully with tears," Heb. 12:17. There may be great flashes of joy; as in the hearers of the word, represented in the parable of the stony ground, who "with joy receive it," Matt. 13:20. There may be also great desires after good things, and great delight in them too; as in those hypocrites described in Isa. 58:2, "Yet they seek me daily, and delight to know my ways – they take delight in approaching to God."

So, anyone, Calvinist or Arminian, who believes that conviction of sin and times when sinners are awakened by the word and Spirit of God are experiences that precede regeneration, and which often become means towards it, believe in prevenient grace.

Prevenient Grace (2)

In this chapter we will begin with a line from that famous Christian hymn "Amazing Grace" which says: 

"Twas grace that taught my heart to fear, and grace my fears relieved; how precious did that grace appear the hour I first believed!"

Grace was at work in a sinner before he believed in Christ and was saved. Divine grace teaches the heart to fear before grace relieves those fears in conversion. Grace reveals to a sinner his lost condition and need for salvation before grace causes him to find salvation in Christ and gives him relief and assurance of salvation, and grace first shows him that he is spiritually and morally sick before he sees and accepts the healing of Christ the physician. 

In the past chapter we saw where several Calvinists of the past believed in prevenient grace, such as Augustine, John Owen, Charles Hodge, Archibald Alexander, and Charles Spurgeon. In this chapter we will begin with giving further writings by Owen on this subject from "Pneumatologia" -- "Of the Holy Spirit" as cited here under the heading "Works of the Holy Spirit Preparatory to Regeneration"). Owens wrote (emphasis mine):

"First, in reference to the work of regeneration itself, positively considered, we may observe that ordinarily there are certain previous and preparatory works, or workings in and upon the souls of men, that are antecedent and dispositive to regeneration. Yet regeneration does not consist in them, nor can it be educed out of them."

I don't know why so many Calvinists fail to believe that there are "preparatory works" of God 'in and upon the souls of men that are antecedent and dispositive to regeneration." It is possibly due to their having defined "regeneration" as the first work, and therefore must exclude there being any preparatory work of God. This is also why they began to give a very narrow and restrictive definition to regeneration which excludes faith and repentance, excludes conversion to Christ. 

In Spurgeon's Sermon "Farm Labourers" he said:

"There is a withering wrought by the Spirit which is the preparation for the sowing and implanting by which salvation is wrought."

You can read more excerpts from this sermon and on preparatory works of God in a sinner before he is saved and regenerated in this post of mine (here).

In "Regeneration" by Abraham Kuyper (see here) we find where he acknowledges that it was later Calvinists who began to restrict regeneration to the initial act of God that produces spiritual life. He wrote:

"Before we examine the work of the Holy Spirit in this important matter, we must first define the use of words. The word "regeneration" is used in a limited sense, and in a more extended sense.

It is used in the limited sense when it denotes exclusively God's act of quickening, which is the first divine act whereby God translates us from death into life, from the kingdom of darkness into the kingdom of His dear Son. In this sense regeneration is the starting-point. God comes to one born in iniquity and dead in trespasses and sins, and plants the principle of a new spiritual life in his soul. Hence he is born again.

But this is not the interpretation of the Confession of Faith, for article 24 reads: "We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin." Here the word "regeneration," used in its wider sense, denotes the entire change by grace effected in our persons, ending in our dying to sin in death and our being born for heaven. While formerly this was the usual sense of the word, we are accustomed now to the limited sense, which we therefore adopt in this discussion.

Respecting the difference between the two--formerly the work of grace was generally represented as the soul consciously observed it; while now the work itself is described apart from the consciousness."

(You can read more about Kuyper in my posting here). In that same post you can read these words:

W. G. T. Shedd, Dogmatic Theology, Volume 2, pages 492-494, attributes the distinction between "regeneration" and "conversion" to Turretin, and Shedd adopted this approach. He says:

"The divines of the seventeenth century [Puritans] very generally do not distinguish between regeneration and conversion, but employ the two as synonyms. Owen does this continually: On the Spirit, III. v. And Charnocke likewise: Attributes, Practical Atheism. The Westminster [Confession] does not use the term regeneration. In stead of it, it employs the term vocation, or effectual calling. This comprises the entire work of the Holy Spirit in the application of redemption. . . ." Shedd then alleges: "But this wide use of the term regeneration led to confusion of ideas and views. As there are two distinct words in the language, regeneration and conversion, there are also two distinct notions denoted by them. Consequently, there arose gradually a stricter use of the term regeneration, and its discrimination from conversion. Turrettin (XV. iv. 13) defines two kinds of conversion, as the term was employed in his day. . . . After thus defining, Turrettin remarks that the first kind of conversion is better denominated 'regeneration,' because it has reference to the new birth by which man is renewed in the image of his Maker; and the second kind of conversion is better denominated 'conversion,' because it includes the operation and agency of man himself. . . ."

Then Shedd says: "We shall adopt this distinction [by Turretin] between regeneration and conversion. . . . Regeneration is a cause; conversion is an effect."

J. I. Packer also contends that the theory arose in "later Reformed theology:" Packer says:

"Many seventeenth century Reformed theologians equated regeneration with effectual calling and conversion with regeneration . . . LATER REFORMED THEOLOGY has defined regeneration more narrowly, as the implanting of the 'seed' from which faith and repentance spring (I John 3:9) in the course of effectual calling."

Louis Berkhof:

Berkhof likewise acknowledged that the theory had post-Creedal development:

"It is true that some Reformed authors have occasionally used the term 'regeneration' as including even sanctification, but that was in the days when the ORDO SALUTIS was not as fully developed as it is today" (Systematic Theology, page 468).

Owen wrote:

"So the body of Adam was formed before the rational soul was breathed into it; and Ezekiel's bones came together with a noise and shaking before the breath of life entered into them. Eze 37.7-10"

In the previous chapter we saw where Spurgeon used both these examples to illustrate prevenient grace and how he spoke of what Owen had written on the subject.

Owen wrote further:

"First, There are some things required of us by way of duty in order for our regeneration, which are so much in the power of our own natural abilities, that nothing but corrupt prejudices and stubbornness in sinning, keep or hinder men from performing them. We may reduce these to two headings: 

1. An outward attendance to the dispensation of the word of God, with those other external means of grace which accompany it, or are appointed in this. "Faith comes by hearing, and hearing by the word of God," Rom 10.17; that is, it is hearing the word of God which is the ordinary means of ingenerating faith in the souls of men. 

2. A diligent intension of mind, using the means of grace, in order to understand and receive the things that are revealed and declared as the mind and will of God. For this end, God has given men their reasons and understandings: so that they may use and exercise them about their duty towards him, according to the revelation of his mind and will. To this purpose, God calls upon them to remember that they are men, and to turn to him. And there is nothing in this that is not in the liberty and power of the rational faculties of our souls, assisted by those common aids which God affords to all men in general."

These means are examples of "prevenient grace" and of the preparations God works prior to regeneration. But, those Calvinists who put regeneration before faith are led to deny that God uses means in producing the new birth. This is because they believe that power to believe must be given in regeneration before a sinner can receive or believe the gospel. So we read that Shedd wrote:

"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)." ("Various Uses of the Term Regeneration"; See here) 

You can also see more of these citations from Shedd in this post of mine (here).

Owen wrote further:

"These things are required of us for our regeneration; and it is in the power of our own wills to comply with them. 

In the most diligent use of outward means, men are not able to attain regeneration, or a complete conversion to God, by themselves — not without an especial, effectual, internal work of the Holy Spirit of grace on their whole soul. The substance of what is principally proposed in the ensuing discourses to confirm this, need not be asserted here."

When Owen speaks of it being "in the power of our own wills to comply with" the means, he means that there is no lack of physical or metaphysical ability, no lack of faculties to comply, but he does not deny that an unregenerate sinner lacks moral or spiritual ability.

Owen wrote further:

"Secondly, There are certain internal spiritual effects worked in and upon the souls of men, of which the word preached is the immediate and instrumental cause; these ordinarily precede the work of regeneration, or our real conversion to God. And they are reducible to three heads: 1. Illumination; 2. Conviction; 3. Reformation."

It was this truth that some later Calvinists rejected, possibly because they did not want to embrace any idea of prevenient grace, thinking that it was Armianism. But, that was a mistake.

Owen wrote further:

 

"Secondly, in order of nature, illumination is previous to a full and real conversion to God, and it is materially preparatory and dispositive to this conversion — for saving grace enters into the soul by light. As it is therefore a gift of God, so it is the duty of all men to labor after participating in it, even though it is abused by many."

I have another post on the question addressed by J.C. Philpot as to whether light, or illumination, precedes the giving of spiritual life. (See here) This question divided many of the old Regular Baptists. The Hardshells believe that one must be given spiritual life before he obtains any light on Gospel truth. In this case, the light of truth is no means in giving life. Philpot believed otherwise, that the word of God and gospel light were means in giving life.

Owen wrote further:

"Conviction of sin is another effect of the preaching of the word antecedent to real conversion to God. 

Various things are included in this, or accompany it; such as — (1.) A disquieting sense of the guilt of sin with respect to the law of God, with his threatenings and future judgment.

All these things [concerning illumination and conviction] may be worked in the minds of men by the dispensation of the word, and yet the work of regeneration is never perfected in them."

Conviction of sin and guilt is not evidence of a prior regeneration but is preparatory to it. If the Holy Spirit convicts a sinner so that he believes that he is lost, condemned, and going to Hell when he is really in a justified and saved state, then the Holy Spirit lies to that sinner.

Owen wrote further:

 

"Thirdly, All the things mentioned as being worked instrumentally by the word, are effects of the power of the Spirit of God. The word itself, under a bare proposal to the minds of men, will not affect them this way.

In many persons, maybe in most, who are thus affected, real conversion to God does ensue. By these preparatory actings, the Holy Spirit makes way for the introduction of the new spiritual life into the soul: so these things belong to a work that is perfect in its kind."

Again, when one rejects the idea that there are preparatory works of God in a sinner prior to his being saved, and rejects prevenient grace, he is led to reject the idea that God uses his word in producing regeneration as did Shedd and the later Calvinist or Reformers.

Owen wrote further:

"Wherever these things fail and come short of what, in their own nature, they have a tendency to, it is not from any weakness and imperfection in themselves, but from the sins of those in whom they are worked. For instance, even common illumination and conviction of sin have, in their own nature, a tendency to sincere conversion. They have this tendency in the same way that the law has a tendency to bring us to Christ. Where this end is not attained, it is always from the interposition of an act of willfulness and stubbornness in those who are enlightened and convicted."

Here Owen rightly says that many who have been convicted of sin and have seen their lost condition were not regenerated and that this was owing to their moral or spiritual inability. Read my three chapters on "Conviction of Sin" in my series "The Hardshell Baptist Cult" (here, here, here).

Owen wrote further: 

"Now, because this work often makes a great appearance and resemblance of regeneration, or of real conversion to God — so that neither the world nor the church is able to distinguish between them — it is of great concern to all professors of the gospel to diligently inquire whether, in their own souls, they have been made partakers of any other work of the Spirit of God or not. For although this is a good work, and it has a good subservience to regeneration, yet if men attain no more, if they proceed no further, they will perish eternally. And multitudes actually deceive themselves in this, speaking peace to their souls on the effects of this work; by which it is not only insufficient to save them, as it is to all persons at all times, but it also becomes a means of their present security and future destruction."

The Hyper Calvinists who put regeneration before faith and who deny any divine workings in a soul before regeneration do see any such divine workings as being regeneration, but that is putting it too soon in the divine working. 

Owen wrote further: 

"By these things we may learn to distinguish in ourselves between the preparatory work mentioned, and that of real saving conversion to God. And these are some of the heads of those operations of the Holy Spirit on the minds of men, which are often preparatory to a real conversion to God; and sometimes, by a contempt for and rejection of them, there is a great aggravation of the sin and misery of those in whom they were worked."