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."