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St Michael the Archangel Adoration Digital Instant
Download
Author(s): Adoration, The Benedictine Convent of Clyde Missouri
ISBN(s): 9780895558442, 0895558440
Edition: Reprint
File Details: PDF, 1.25 MB
Year: 2006
Language: english
St. Michael the Archangel

Including
Prayers to
St. Michael
Nihil Obstat: William H. Baum, S.T.D.
Censor Librorum
Imprimatur: ✠ Charles H. Helmsing
Bishop of Kansas City-St. Joseph
September 19, 1962

Originally published at Clyde, Missouri under the title “ ’Neath St. Michael’s Shield.” 5th edition,
1962.

Retypeset and republished in 2006 by TAN Books, an Imprint of Saint Benedict Press, LLC.

ISBN 978-0-89555-844-2

Cover illustration and frontispiece: Photograph of “Saint Michael the Archangel” stained-glass
window. Photo © 1992 Al Brown, Bardstown, Kentucky.

TAN Books

Charlotte, North Carolina

www.TANBooks.com

2012
“. . . Michael, one of the chief princes, came to help me . . .”
—Daniel 10:13IW
St. Michael casting Lucifer into Hell.
“A ND THERE WAS a great battle in heaven, Michael and his angels
fought with the dragon, and the dragon fought and his angels: and they
prevailed not, neither was their place found any more in heaven, and
that great dragon was cast out, that old serpent, who is called the devil and
Satan, who seduceth the whole world; and he was cast unto the earth, and his
angels were thrown down with him.”

— Apocalypse 12:7-9
 NOTE

In obedience to the decrees of Pope Urban VIII, no higher authority is

claimed for what is related in this booklet than that which is due to human
testimony, except insofar as the teaching of the Church is involved.
 Contents

1. Devotion to St. Michael, Most Suitable for Our Times

2. Offices of St. Michael

3. Veneration of St. Michael

4. Prayers
 “But at that time shall Michael rise up, the great prince, who
standeth for the children of thy people: and a time shall come such as
never was from the time that nations began even until that time. And
at that time shall thy people be saved, every one that shall be found
written in the book.”
—Daniel 12:1
 Chapter 1

Devotion to St. Michael

Most Suitable for Our Times

UCIFER has placed his stamp upon the present age. Open and secret
L revolt against God and His Church, the spirit of criticism, unbelief and
immorality are spreading. The arrogant boast of Lucifer, “I will be like
the Most High!” re-echoes everywhere. Puffed up with their discoveries and
the progress in material science, men loudly proclaim their self-sufficiency
and deny the existence of a Supreme Being. Governments and secret
societies, plotting against God and striving to blot out from homes and
schools, from offices and factories, all traces of Christianity, show plainly
whose standard they follow. Never before in the world’s history were God’s
rights so blasphemously mocked and denied, or the rights of man so
arrogantly asserted, as they are today.
These frightful evils must convince us that we must turn to St. Michael,
the Archangel, that glorious prince of Heaven who rendered all glory to God,
conquering Lucifer and casting him into the abyss.
Already three centuries ago, St. Francis de Sales wrote: “Veneration of
St. Michael is the great remedy against despising the rights of God, against
insubordination, skepticism and infidelity”—vices which are perhaps more
prevalent now than ever before.
 Surely, it is time for Christians to “rise from sleep” and to offer vigorous
resistance to the enemies of salvation. The weapons in this conflict are not the
arms of civil warfare, but the spiritual weapons of prayer and penance,
increased fidelity to the Commandments of God, and frequent reception of
the Sacraments. And surely we can choose no better leader in this conflict
than the powerful captain who led the faithful Angels to victory.
Let us, then, with confident trust invoke the aid and the protection of this
mighty Archangel whose shield bears the inscription: “MI-CHA-EL”—“Quis
ut Deus”—“Who is like unto God?”
 Chapter 2

Offices of St. Michael

Prince of the Heavenly Hosts

HEOLOGIANS are of the opinion that St. Michael surpasses in glory
T and power all the other Angels in Heaven and possesses in the highest
and most perfect degree the zeal and the love peculiar to the highest
Seraphim. The title Archangel does not, in accord with the words of St. Peter
and St. Jude Thaddeus, signify that St. Michael belongs to the choir of angels
designated by that name, but that he is an angel of superior rank. The Church
also invokes him as the prince of the Angels, who has supreme command
over all the heavenly hierarchies.
This position of honor was merited by St. Michael in the battle which he
waged against Lucifer and the rebellious angels before the creation of the
world. When God created the Angels as magnificent spirits of light and love,
which in countless hosts surround His heavenly throne, He bestowed upon
them most eminent gifts of nature and grace. But before admitting them to
the unveiled vision of His glory in Heaven, He placed them under probation,
just as later He subjected mankind to a trial of obedience in the persons of
Adam and Eve. The nature of the trial is not known with certainty. Learned
and saintly theologians hold that the Heavenly Father revealed to the Angels
the future Incarnation of His Divine Son, whom they were to adore in His
Sacred Humanity. At the same time He revealed to them the surpassing
dignity and glory of Mary, whom, as the Mother of God, they were to
venerate as their Queen.
Lucifer, one of the most glorious and exalted princes of the heavenly
court, dazzled by the splendor of his own gifts, rebelled at the thought that
human nature should be preferred to his own angelic nature. He would not
acknowledge that a woman, inferior to him in nature, should at some future
time be made his Queen, and that the seed of that woman should be preferred
to himself for the honor of the hypostatic union. Desiring for himself the
prerogatives of the God-man, he raised his great battle-cry of rebellion: “I
will be like the Most High!” (Is. 14:14).
Some have held that, in their pride, a third of the angels took up
Lucifer’s rebellious cry. At the same instant another great Archangel, equal in
beauty and grace to the proud Lucifer, prostrated himself before the throne of
God. With an act of profound adoration, he opposed the cry of the rebellious
angels with his own battle-cry of love and loyalty: “Mi-cha-el”—“Who is
like unto God?”
The fearlessness and fidelity of this mighty champion roused the faithful
Angels, who rallied to his standard, repeating with one accord: “Who is like
unto God?” Then followed that tremendous battle between the good and the
bad angels which St. John describes in the Apocalypse: “And there was a
great battle in heaven, Michael and his angels fought with the dragon, and the
dragon fought and his angels: And they prevailed not, neither was their place
found any more in heaven. And that great dragon was cast out, that old
serpent, who is called the devil and Satan, who seduceth the whole world.”
(Apoc. 12:7-9).
Thus, St. Michael and his faithful followers won a glorious victory. With
the swiftness of lightning, Lucifer and his companions were transformed into
hideous demons and cast into the abyss of eternal torment and darkness,
which God created for them. In reward for his zeal and fidelity, the holy
Archangel Michael was made prince and commander-in-chief of all the
heavenly legions. The Angels most willingly and gratefully recognize his
supremacy, for after God, they owe to him their perseverance in grace and
their eternal happiness. With loving submission they receive from him their
various offices. They are attentive to his slightest wish, seeing in his
commands and regulations the will of God, the sovereign Lord and King of
all. Thus St. Michael receives highest honor among the Angels in the
heavenly court.
On our part, also, he deserves highest honor among the Angels. Since he
was the first to recognize and adore the Word-made-flesh, and the first to be
illumined by His grace, he is the “first Christian.” He is also the “first
Apostle,” because he was the first to announce the Saviour to the angelic
choirs. He is the “first lieutenant” of Jesus Christ, for he was the first to lead
the faithful servants of God to victory against the enemy.

Defender of God’s People in the Old Testament

Both in the Old and the New Testament, the holy Archangel Michael is
called the guardian angel of the people of God. He is also honored as the
Herald of the General Judgment and the Guardian of Paradise. It is his
office to lead all the elect into the Kingdom of Eternal Glory.
The world’s history is replete with instances of St. Michael’s solicitude
for the children of men during the time of their earthly pilgrimage. He began
to fulfill his office as defender and leader of God’s people in the Garden of
Paradise. St. Ambrose says that God commissioned St. Michael to lead Adam
into Paradise, to explain to him the purpose of his creation, to guide him and
to associate with him in visible form. After the fall of Adam and Eve, this
same glorious Archangel stood guard at the gate of Paradise with flaming
sword, “to keep the way of the tree of life.” (Gen. 3:24).
The Fathers of the Church tell us that even though in many instances the
name of St. Michael is not mentioned in Holy Scripture, when reference is
made to the services of an angel, we may confidently believe that it was
either St. Michael himself who rendered assistance, or his angelic subjects,
who did so at his command.
They speculate that it may have been St. Michael who warned Noe of the
coming flood, and that it was through St. Michael that Abraham was named
the father of the chosen people and received that wonderful promise which
Holy Church has immortalized in her prayers for the dead: “May the holy
standard-bearer, Michael, introduce them into that holy light which Thou
didst promise of old to Abraham and his descendants.” The Angel who
appeared to Moses in the burning bush (Ex. 3:2) was St. Michael, according
to the teaching of St. Gregory Nazianzen. It was this mighty Angel who
performed the wonders which took place at the departure of the Israelites
from Egypt, and through whom God gave the Ten Commandments to the
Israelites on Mount Sinai. Likewise, the Angel who routed the army of
Sennacherib (4 Kings 19:35) was the holy Archangel Michael.
After the death of Moses, according to an ancient Jewish tradition to
which St. Jude refers in his Epistle (Jude 1:9), St. Michael concealed the
tomb of Moses from the people, and also from Satan, who wished to disclose
it to the Israelites to seduce them thereby to the sin of false worship.
God revealed to St. Michael the designs of His justice and mercy
regarding His chosen people. Of this the prophecies of Daniel and Zacharias
bear witness. Finally, it was this great celestial prince who aided the Israelites
and rendered the army of Judas Macchabeus victorious over their enemies.
(Even to this day the Jews invoke the holy Archangel Michael as the
principal defender of the Synagogue and their protector against enemies. On
the Feast of the Atonement they conclude their prayers with this beautiful
invocation: “Michael, Prince of Mercy, pray for Israel, that it may reign in
Heaven, in that light which streams forth from the face of the King who sits
upon the throne of mercy.”)

Protector of the Church

Just as the chosen people of the Old Law were marvelously protected by
St. Michael, so we may believe that this same prince of Heaven protects the
Church of God even more wonderfully. Under the New Law, as under the
Old, St. Michael is the “Vicar of the Most High and the Prince of His
people,” ever prepared to render assistance. The Fathers of the Church are of
one mind in teaching that St. Michael is the guardian angel and the protector
of the Catholic Church.
Time and again, in centuries past, St. Michael came to the rescue when
dreadful wars and persecutions threatened to destroy Christianity. He it was
who, at the command of Mary, Queen of Angels, came to the assistance of
Constantine the Great in the fourth century and helped his forces to gain a
brilliant victory over the pagan Emperor Maxentius. The Archangel himself
revealed his identity in this instance. Appearing to Constantine after the
completion of a beautiful church, which the latter had erected to his honor in
gratitude, he said: “I am Michael, the chief of the angelic legions of the Lord
of hosts, the protector of the Christian Religion, who while you were battling
against godless tyrants, placed the weapons in your hands.” This famous
edifice, generally known as the Michaelion, has been the scene of many
miracles wrought through the great Archangel.
Later, St. Michael proved himself a powerful protector against the
invasions of barbarian hordes. The Greek Emperor Justinian I erected six
churches in his honor, in grateful recognition of this assistance. St. Joan of
Arc, the Maid of Orleans, who in the fifteenth century saved France, ascribed
her vocation and her victories to St. Michael. Three times he appeared to her
and informed her that she was called to deliver her country. In the sixteenth
century, when it seemed that the Turks (Muslims fighting under the Turkish
sultan) would conquer all Europe, St. Michael at the command of the Blessed
Virgin again championed the cause of the Christian (Catholic) Faith, and a
glorious victory was gained over the infidels at the Battle of Lepanto in 1571.
Thus has St. Michael proved himself a valiant warrior for the honor of
God, both in Heaven and on earth. And he still wages incessant war with the
archfiend Satan in the great Kingdom of God upon earth, the Church.
Blessed Anne Catherine Emmerich was reputed to have had visions of
the past and future combats of the Church. Repeatedly she saw St. Michael,
in the form of a warrior, standing above the Church, replacing his blood-
stained sword in its scabbard as a sign of victory. She was also shown how, in
the present-day struggles of the Church, St. Michael would bring about a
most glorious victory. This thought should be consoling to all faithful
Christians who view with alarm the many shafts of persecution now being
directed against the Church.
Pope Leo XIII, realizing by divine enlightenment the present and future
struggles of the Church against the powers of Hell, felt convinced that
through the intervention of St. Michael, Hell would be conquered and the
Church restored to peace and liberty. He therefore composed a prayer in
honor of this warrior Archangel and ordered it to be recited daily after low
Mass in all the churches throughout the Christian world. (See Page 45.)
It is said that one day, having celebrated the Holy Sacrifice, the aged
Pontiff was in conference with the Cardinals. Suddenly, he sank to the floor
in a deep swoon. Physicians who hastened to his side feared that he had
already expired, for they could find no trace of his pulse. However, after a
short interval the Holy Father rallied and, opening his eyes, exclaimed with
great emotion: “Oh, what a horrible picture I was permitted to see!” He had
been shown in spirit the tremendous activities of the evil spirits and their
ravings against the Church. But in the midst of this vision of horror, he had
also beheld consoling visions of the glorious Archangel Michael, who had
appeared and cast Satan and his legions back into the abyss of Hell. Soon
afterward, he composed the well-known prayer: “St. Michael, the Archangel,
defend us in the battle. Be our defense against the wickedness and snares of
the devil. . . .”
The Church has special need of St. Michael’s powerful protection in our
times. On all sides she is assailed by strong and bitter enemies. In one country
after another, religious persecution rises to an ever higher pitch of hatred and
insolence. The terrible crimes which have been committed in recent times,
and are still being committed against the Church, both in her sanctuaries and
against her members, surely are instigated by the devil. No human mind
could be base enough to conceive and put them into execution.
We know that the gates of Hell shall never prevail against the Church,
for Our Lord has promised to be with her till the End of Time, but we must
do our part in defending her cause. God might have cast the rebel angels
down into Hell by a single act of His Will, but He chose rather to send
against them His armies of loyal spirits under the leadership of the great St.
Michael. So too, in the present critical times, He could confound the enemies
of the Church by merely willing to do so. But He wills, rather, that we should
cooperate in her defense under the leadership of the Great Captain of the
heavenly hosts.

Helper and Defender of Christians

Besides the protection which the glorious Archangel Michael extends to
the Church at large, he is also the protector of every individual Christian and
of all Christian nations. How fortunate we are in having so powerful an
advocate! Surely, never so urgently as at the present time have Catholics
needed St. Michael’s help to remain steadfast in their Faith. Unbelief has
carried its insolence to the very limit and boldly proclaims that there is no
God. Blasphemy against Jesus Christ, against His mysteries and His doctrines
has increased in the most frightful manner. It is our duty to be faithful
Catholics, to confess our Faith openly and energetically and to preserve a
glowing, invincible love for Jesus Christ.
St. Michael is the conqueror of Satan. Under his leadership, let us unfurl
everywhere the banner of the Catholic Faith and have no fear of godlessness.
In a thousand secret ways, Satan plots and wars against God and tries to
usurp His throne. Let us keep the kingdom of our heart firmly closed against
him, that he may never reign therein by sin. When the spirit of darkness
incites us to thoughts of pride or rebellion, let us answer him with St.
Michael: “Who is like unto God?” Who am I—a creature of dust and ashes,
the fleeting phantom of an hour—in comparison to God? When Satan tries to
seduce us to commit this or that sin; when in alluring pictures he presents to
us the pleasures and attractions of this world; when he promises us honors,
riches, happiness, on condition that we break a Commandment, omit a good
work, or commit an evil deed; when he tempts us to give way to murmuring
and impatience and to find fault with the inscrutable ways of Divine
Providence; when the siren song of sinful pleasures sounds in our ears, filling
our hearts with unholy longings and crowding our imagination with
forbidden sights and scenes; then let us ever oppose the tempter with the
same energetic words: “Who is like unto God?”
“Our whole life,” says St. Bernard, “is a continuous temptation.” He
drew this truth from Holy Scripture. We have to battle against foes who are
mighty in power, cruel in their vengefulness, fearsome in their craftiness,
countless in their number, tireless in their persecutions. They are spirits who
deal blows without being seen, who intrude everywhere, who see everything
that we do, while remaining invisible to us. And they battle with weak
persons who wander in darkness, on slippery paths, surrounded by frightful
abysses. With furious rage these many enemies have sworn to avenge
themselves upon us, because God has called us to occupy the thrones left
vacant by them. They are bent upon the eternal ruin of our souls.
The number of the demons is incredible. St. Anthony of the Desert (251-
356) said repeatedly that millions of evil spirits were roaming about the
world. And the influence which these evil spirits exercise over world events
is tremendous. Yet we need not despair, because St. Michael is a defender
more powerful by far than the spirits of darkness. In the prayer of the Church
we daily ask him to “cast into Hell Satan and the other evil spirits, who prowl
about the world seeking the ruin of souls.”
Viewing the world situation in the spirit of faith, we cannot deny that the
great evils which now afflict the world will never be amended without prayer
and penance. Yet even Catholics have lost sight of this truth. They pray for
the cure of the sick, for success in their undertakings and for many other
personal intentions—but not enough, or not at all, for the cessation of the
prevailing moral evils which mean triumph for Satan and ruin for the Church
and for souls. The beautiful prayer given on Page_57, also propagated by
Pope Leo XIII (1878-1903), deserves to be taken to the hearts of all Catholics
and recited by them frequently, and even daily. It is a prayer peculiarly
applicable to our times and to all Christendom.
The life of St. Oringa (d. 1310) records an incident of protection by St.
Michael, the Archangel: One day the Saint, in company with several other
young women, started on a pilgrimage in honor of St. Michael to Monte
Gargano, in Italy. The journey extended over a number of days. On the way,
the little company was joined by a few men who feigned to be pilgrims and
excellent guides. The men seemed to be very pious, and they cunningly kept
up an edifying conversation until evening. In reality, they were robbers in
disguise, who had evil designs regarding the virgins. They led them directly
to their den. Suddenly, a youth of heavenly beauty appeared to the maidens,
calling out in a powerful voice: “Flee from here! Your souls are in danger!”
For a moment, the robbers were paralyzed with terror. In the meantime,
the noble youth guided the maidens to a safe lodging some distance from the
den. Later, it was revealed to St. Oringa that this rescuer was none other than
St. Michael the Archangel.

Heavenly Physician
In the early ages of the Church, devotion to St. Michael was very
popular. The early Christians invoked him especially for the cure of the sick.
Tradition relates that in the earliest ages, St. Michael caused a medicinal
spring to spout at Chairotopa near Colossae, and that all the sick who bathed
there, invoking the Blessed Trinity and St. Michael, were cured. Still more
famous are the springs which St. Michael is said to have drawn from the rock
at Colossae itself. The pagans directed a stream against the sanctuary of St.
Michael to destroy it, but the Archangel split the rock by lightning to give a
new bed to the stream and sanctified forever the waters which came from the
gorge.
At Constantinople, likewise, St. Michael was the great heavenly
physician. The Christians of Egypt placed their life-giving river, the Nile,
under the protection of St. Michael.
In Rome, also, the role of heavenly physician was assigned to St.
Michael. During the pontificate of St. Gregory the Great (590-604), a terrible
pestilence depopulated the city of Rome. The Sovereign Pontiff ordered a
penitential procession, during which he himself carried a statue of the
Blessed Virgin. Eighty persons died in the ranks of the procession itself. Still
the Pope continued the prayers. When they arrived at the bridge crossing the
Tiber, they heard the song of angels in the skies. Suddenly, above the castle
of St. Angelo, St. Michael appeared in gigantic size. In his right hand he held
a sword which he thrust into the scabbard. At the same moment the pestilence
ceased.

The celebrated sanctuary of Mont Saint-Michel in Normandy, France,

has likewise been the scene of many marvelous cures, wrought through the
intercession of the great Archangel. During the middle ages, this mount was
one of Europe’s most renowned places of pilgrimage. This sanctuary owes its
origin to an apparition of St. Michael to St. Aubert, Bishop of Avranches,
during the eighth century. Appearing to the holy Bishop, the Archangel
pointed out to him a tall cliff extending out into the sea, telling him that this
spot was under his special protection and requesting that a church be built
there in his honor. An imposing church was erected on the rocky mount, at
the cost of great hardships and difficulties. Here the glorious Archangel
testified to the truth of the apparition by effecting many and wonderful cures.
Twelve blind persons had their sight restored, and many sick were cured of
their diseases. From that time forward, the Archangel Michael has been
highly venerated throughout France.
Up to the time of Charles XI (1848-1903), every Frankish king made a
pilgrimage to this mount. Here Charlemagne dedicated his mighty kingdom
to the Archangel. This church, with a Benedictine monastery adjoining, has a
Other documents randomly have
different content
that which we are speaking of, for this is as evident, as that he is
endowed with an understanding: we shall therefore, in speaking
concerning the liberty of the will of man, (1.) Consider what are the
essential properties of liberty,[8] without which, an action would
cease to be free. And, (2.) How far the power of man’s free-will may
be extended, with a particular view to the matter, under our present
consideration.
1. Concerning the nature and essential properties of human liberty.
They, whose sentiments of free-will and grace we are opposing,
suppose that it is essential to a free action, or otherwise it could not
be denominated free, that it be performed with indifferency, that is,
that the will of man should be so equally poised, that as it
determines itself to one extreme, it might as well have determined
itself to the other: therefore, he that loves God freely, might, by a
determination of his will, as well have inclined himself to hate him;
and on the other hand, he that hates God, might, by an act of his
will, have determined himself to love him: the balance is supposed
to be equal, and it is the method that the person uses to determine
his will, that gives a turn to it. And from hence they infer, that they
who persevere in grace, which they do freely, may, for the same
reason, apostatize; yea, they proceed farther, at least some of them,
who have maintained, that our Saviour might have sinned, and
consequently the work of our redemption have miscarried in his
hands; because, according to this notion of liberty, he acted freely in
all those exercises of grace; which, we suppose, were no less free,
because they were necessary; and also, from this account they give
of liberty, they infer that the angels and glorified saints might sin,
and so lose that state of blessedness, which they are possessed of;
otherwise their obedience is not free; which absurdities are so
apparently gross, that they who duly weigh them, will not easily give
into this notion of liberty. And there is another absurdity, which the
Pelagians dare not assert; for it would be the greatest blasphemy
that could be contained in words, though it equally flows from this
method of explaining the nature of liberty; that either God must not
act freely, or else he might act the contrary, with respect to those
things in which he acts, like himself, as a God of infinite perfection;
and accordingly, if he loves or delights in himself freely, or designs
his own glory, as the highest end of all that he does, and uses
means to bring about those ends which are most conducive
thereunto; wherein his holiness, wisdom, justice, and faithfulness
appear, I say, it will follow from their scheme, and I cannot but
tremble to mention it, that he might do the contrary; and what is
this but to say, that he might cease to be God.
The arguments which they who attempt to support this notion of
liberty, insist on, are taken from the ideas which we generally have
of a person’s acting freely; as for instance, if a man performs any of
the common actions of life, such as walking, sitting, standing,
reading, writing, &c. freely, he may do the contrary.
But to this I answer, That there is a vast difference between
asserting, that many of the actions of life are arbitrary or indifferent,
so that we might do the contrary; and saying that indifferency is
essential to liberty; for that which is essential to an action must
belong to every individual action of the same kind.[9] Thus
concerning their notion of liberty, whom we oppose.
But on the other hand, that which we acquiesce in, is, that its
essential property or nature, consists in a person’s doing a thing
without being laid under a natural necessity to do it;[10] or doing it of
his own accord, without any force laid on him.[11] Others express it
by a person’s doing a thing out of choice, as having the highest
reason to determine him so to do.[12] This is that notion of liberty
which we cannot but approve of; and we are now to shew,
(2.) How far the power of man’s free-will may be extended, with a
particular view to the matter under our present consideration. Here
let it be observed,
1st, That the power of man’s will extends itself to things, within its
own sphere, and not above it; all actions and powers of acting, are
contained within certain limits, agreeable to the nature and capacity
of the agent. Creatures below man, cannot put forth rational actions:
and man cannot put forth supernatural actions, if he be not made
partaker of a divine or spiritual nature, as being endowed with a
supernatural principle, such as that which is implanted in
regeneration. Consider him as an intelligent creature, and it is
agreeable to his nature to put forth free actions, under the conduct
and direction of the understanding; but if we consider him as
renewed, converted, or effectually called, and acting agreeably
thereunto, then he is under the influence of an higher principle,
which I call a divine nature, according to the phrase which the
apostle uses, 2 Pet. i. 4. The former of these supposes no more than
the concourse of common providence, which at first gave, and then
maintains our reasoning faculties; whereas the latter supposes, that
we are under the influence of the Spirit; whereby we are enabled to
act in a supernatural way, our natures being renewed and disposed
thereunto, in which we are not divested of the liberty of our wills;
but they are improved and enabled, to do what before they were
averse and disinclined to.
That man acts freely in those things which are agreeable to his
nature, as an intelligent creature, all will allow. Moreover, we
consider the understanding and will, as both concurring in actions
that are free, and that one of these is subservient to the other; as
for instance, we cannot be said to desire, delight in, choose, or
refuse a thing unless we have some idea of it, as an object, which
we apprehend meet to be desired or rejected.
And if it be farther enquired, Whether the will has, in itself, a power
to follow the dictates of the understanding, in things that are
agreeable to our nature, and be generally disposed to do it, unless
biassed by the passions, inclining and determining it another way?
This, I think, is not to be denied; but in our present argument, we
are to consider the will of man as conversant about things
supernatural, and accordingly, must give a different account of
Christian liberty, from that which is merely human, as before
described. The Pelagians will allow what has been said concerning
the nature of liberty in general; but the difference between us and
them is, that we confine it within its own sphere; whereas they
extend it farther, and apply it to regeneration, effectual calling, and
conversion; in which respect it discovers itself no otherwise than as
enslaved to, or a servant of sin;[13] and the powers and faculties of
the soul, with relation hereunto, are weakened by the prevalency of
corruption, so that we are not able to put forth those actions which
proceed from, and determine a person to be renewed in the spirit of
his mind; or to have put on the new man, which after God is created
in righteousness and true holiness.
Again, if it be farther enquired; whether the will necessarily follows
the dictates of the understanding, so that the grace of God takes its
first rise from thence? that which I would say in answer thereunto is,
That the understanding, indeed, represents things spiritual and
heavenly to us, as good and desirable, and worthy of all acceptation;
and gives us an undeniable conviction, that all the motives used in
scripture, to choose and embrace them, are highly probable; but yet
it does not follow from hence, that the will of man is always
overcome thereby;[14] and the reason is, because of that strong
propensity and inclination that there is in corrupt nature to sin,
which bids defiance to all those arguments and persuasions that are
used to the contrary, till we are brought under the influence of a
supernatural principle, implanted in the soul in effectual calling.
And this leads us farther to enquire: Whether, supposing a man has
this principle implanted in effectual calling, he then acts freely; or,
what is the liberty of man’s will, when internally moved and
influenced by divine grace? In answer to which, we must consider,
that special grace does not destroy, but improve the liberty of man’s
will: when there is a new nature implanted in him, it discovers its
energy, and makes a change in all the powers and faculties of the
soul; there is a new light shining in the understanding, vastly
different from, and superior to that which it had before; and it may
truly be called, The light of life, John viii. 12. not only as it leads to
eternal life; but as it proceeds from a principle of spiritual life: and
this is what we generally call saving knowledge; as it is said, This is
life eternal, that they might know thee, the only true God, and Jesus
Christ, whom thou hast sent, chap. xvii. 13. Now this light in the
understanding, being attended with power in the will, it is hereby
induced to comply with its dictates, not barely as being prevailed on
by rational arguments, but as there is a divine power accompanying
them; it is not indeed prevailed on without arguments; for the Spirit
makes use of the word to persuade, as well as to direct; though we
do not, with the Pelagians, say, that the will is overcome only by
arguments, as though the victory was owing to our power of
reasoning; yet we freely own, that we act with judgment, and see
the highest reason for what we do: we are enabled to use our
reasoning powers indeed; but these are sanctified by the Spirit, as
well as the will renewed; and both concur together, in order to our
receiving and improving the doctrines contained in the gospel; and
the Spirit of God also removes those rooted prejudices which we had
entertained against the way of salvation by Christ: so that upon the
whole, the gospel has its use, as it directs and excites our faith: our
reasoning powers and faculties have their use also, as we take in,
and are convinced, by what is therein contained; all this would be to
no purpose, if there were not a superior power determining the will
to a thorough compliance therewith. We do not deny that moral
suasion oftentimes has a tendency to incline a man to the
performance of moral duties; but it is what I rather choose to call
evangelical persuasion, or the Spirit of God setting home upon the
heart and conscience, what is contained in the gospel, that makes it
effectual to salvation.[15] Thus concerning the nature and extent of
human liberty; but inasmuch as this is not to be assigned as that
which renders the gospel-call effectual, let it be farther considered,
III. That this is brought about by the almighty power of God, as it is
observed in this answer, that it is a work of God’s almighty power
and grace: this is that which enhances the excellency and glory of it,
above all the works of common providence: however, when we say
that it is a divine work, this is hardly sufficient to distinguish it from
what the Pelagians often call it, by which they intend nothing more,
than the powerful work of God, as the God of nature and
providence; therefore we must farther consider it as a work of divine
power, exerting itself in a supernatural way and not only excluding
the agency of creatures, as bearing a part therein, but as opposed to
those works which are brought about by the moral influence of
persuasive arguments, without any change wrought in the will of
man; in this sense we understand effectual calling to be a work of
God’s almighty power.
And that this may appear, let it be premised, that it is not
inconsistent with God’s dealing with men as intelligent creatures,
endowed with liberty of will, for him to exert this power, since special
providence, or efficacious grace, does no more destroy man’s natural
powers, by its internal influence, enabling and exciting them to do
what is supernaturally good, than common providence’s being
conversant about the free actions of men, makes them cease to be
free; only the former exerts itself in a different and superior way,
producing effects much more glorious and excellent.
This being supposed, we shall, without pretending fully to explain
the manner of the divine agency, which is principally known by its
effects, endeavour to shew,
1. That effectual calling is, in a way of eminency, the work of divine
power as distinguished from other works, which are, in their kind,
the effects of power in a natural way.
2. We shall also observe what effects are produced thereby, and in
what order.
3. Consider it, as it is, in a peculiar manner, attributed to the Spirit of
God; and also shew, that it is a wonderful instance of his grace.
4. We shall consider this divine power as irresistible, and
consequently such as cannot but be effectual to produce what is
designed to be brought about thereby. And,
5. Speak something concerning the season in which this is done,
which is called God’s accepted time.
1. Effectual calling is eminently a work of divine power; for the proof
hereof, we have not only many express texts of scripture that
sufficiently establish it, but we may appeal to the experience of
those who are made partakers of this grace. If they compare their
former and present state together, they may easily perceive in
themselves, that there is such a change wrought in them, as is
contrary to the inclinations of corrupt nature; whereby the
stubbornness and obstinacy of their wills have been subdued, and
such effects produced in them, as they never experienced before;
and the manner of their production, as well as the consequences
thereof, give them a proof of the agency of God herein, and the
glory of his power exerted, so that they who deny it must be
unacquainted with themselves, or not duly observe that which
carries its own evidence with it.[16]
But we shall principally take our proofs from scripture, in which we
have an account of the beginning of this work, which is styled the
new birth; wherein we are said to be made partakers of the divine
nature, 2 Pet. i. 4. that is, a nature that is produced by divine power;
and we are said to be born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God, John i. 13. And the gospel, which
is the instrument that he makes use of in calling effectually, is styled,
The rod of his strength, Psal. cx. 2. the effect thereof, ascribed to
the revelation of his arm, Isa. liii. 1. the season in which this is done,
is called, The day of his power, Psal. cx. 3. and it is, by a metonymy,
called, His power, 1 Cor. i. 18. Rom. i. 16. The cross of Christ is also,
when preached, and made effectual for the answering this valuable
end, styled, The power of God, 1 Cor. i. 24. Moreover, the progress
of this work is ascribed to the power of God, 1 Thess. i. 5. it is this
that keeps those who are effectually called through faith unto
salvation, 1 Pet. i. 5. And that this power may appear to be
extraordinary, the apostle uses an uncommon emphasis of
expression, when he calls it, The exceeding greatness of his power,
and, the working of his mighty power, Eph. i. 19, 20. which words[17]
can hardly be translated without losing something of their force and
beauty; and, indeed, there is not an expression used in scripture, to
signify the efficacy of divine power, that exceeds, or, I may say, that
equals them. And that it may appear more strong, the apostle, in the
following words, represents it as being no less than that power
which wrought in Christ, when God raised him from the dead.
And to all this let me add, that something to the same purpose may
be inferred from those metaphorical expressions, by which it is set
forth, as it is called a creation: thus, when we are made partakers of
this privilege, we are said to be created in righteousness and true
holiness, Eph. iv. 24. And the apostle seems to compare this with the
creation of man at first, after the image of God, which consisted
principally in righteousness and true holiness, and accordingly
considers this image as restored, when a principle of grace is
implanted, whereby we are again disposed to the exercise of
righteousness and holiness: and elsewhere he says, We are his
workmanship, created in Christ Jesus unto good works, that we
should walk in them, chap. ii. 16. where he supposes, that this
creating power must be exerted before we can put forth good
works; and therefore it can be nothing less than the power of God;
and it would not have been styled a creation, if it had not been a
supernatural work, and therefore it is, in that respect, more glorious
than many other effects of the divine power.
It is also styled, a resurrection from the dead: thus the apostle says,
You hath he quickened, who were dead in trespasses and sins, chap.
ii. 1, 5. in this respect it certainly exceeds the power of men. A
physician, by his skill, may mend a crazy constitution, or recover it
from the confines of death; but, to raise the dead, exceeds the limits
of finite power. This mode of speaking our Saviour makes use of to
signify the conversion or effectual call of sinners, when he says, The
hour is coming, and now is, when the dead shall hear the voice of
the Son of God; and they that hear shall live, John v. 25. He had, in
the foregoing verse been speaking of their having eternal life, and
not coming into condemnation, and being passed from death to life,
who hear his words and believe; and then it follows, that the hour is
coming, that is, the time is near at hand, to wit, when the Spirit shall
be poured forth, and the gospel-dispensation be begun, and it now
is, in some degree, namely, in those who were converted by his
ministry, when the dead shall hear his voice and live, or pass from a
state of spiritual death to life, as a means for their attaining eternal
life. This is much more agreeable to the context, than to conclude,
as some do, to evade the force of this argument; that our Saviour
speaks concerning some who were then, or should hereafter be
raised from the dead, in a miraculous manner; which, they suppose,
contains the sense of the words, now is, and that the hour is
coming, refers to the general resurrection; but this seems not to be
the sense of the text; because our Saviour supposes them, in a
following verse, to be astonished at this doctrine; as though it was
too great an instance of power for him to implant a principle of
spiritual life in dead sinners; and therefore he proves his assertion
from his raising the dead at the last day: Marvel not, for the hour is
coming, that is, at the end of the world, when all that are in their
graves shall hear his voice, John v. 28. This cannot well agree with
the sense before given, of Christ’s raising the dead, as referring to
the general resurrection; for that would be to answer their objection,
or put a stop to their wonder at what he had said concerning it, by
asserting the same thing in other words; whereas, if you suppose
the dead’s hearing his voice, to imply a spiritual resurrection; and
the dead raised out of their graves, to be an argument to convince
them that his power was sufficient to bring about this great effect;
there is much more beauty in the expression, and strength in the
reasoning, than to take it otherwise.
This is so plain a proof of the argument, we are endeavouring to
defend, that nothing farther need be added: however, I cannot but
mention another scripture, in which our Saviour says, that no one
can come to him, except the Father draw him, chap. vi. 44. where
Christ, by coming to him, does not mean attending on his ministry,
which did not require any power to induce them to it; but believing
on him, so as to have everlasting life, in which sense, coming to him,
is often taken in the gospels, ver. 47. and this is the immediate
consequence of effectual calling. Now when our Saviour says, that
none can thus come to him, without being drawn by the Father, we
may understand what he means here, by what is said in a following
verse, namely, their being taught of God, and having heard and
learned of the Father, ver. 45. such, says he, Come unto me. Now
this teaching certainly implies more than giving a rule of faith
contained in divine revelation, for Christ is not here proving the
necessity of divine revelation, as elsewhere; but is speaking
concerning the saving efficacy thereof; and none can deny that
many have been objectively taught, and instructed by the word, who
have not come to Christ, or believed in him to everlasting life: the
words are a quotation from the prophets, to which he refers; who
intimate, that they should be all taught of God; which certainly
implies more than an objective teaching and instructing; for in this
sense, they, having divine revelation, were always taught of God:
and it is a special privilege, which the prophet Isaiah mentions,
when he foretels this matter, as appears by his connecting it with
that great peace which they should have, or the confluence of
saving blessings, which should attend it, Isa. liv. 13. And the prophet
Jeremiah, who speaks to the same purpose, says, They shall teach
no more every man his neighbour, and every man his brother,
saying, know the Lord; for they shall all know me from the least of
them, even to the greatest, Jer. xxxi. 33, 34. that is, they shall not
only have an objective revelation, or that which some call moral
suasion; but this shall be made effectual to their salvation; and in
order thereunto, God promises that he would put his law in the
inward part, and write it in the heart; and elsewhere, to give them a
new heart, and to put a new spirit within them, and hereby to cause
them to walk in his statutes, Ezek. xxxvi. 26. So that it is not barely
a rectifying some mistakes which they were liable to; but producing
in them something, which they had not before; not building upon
the old foundation, but laying a new one, and so working a change
in the powers and faculties of the soul; and as they were before,
obdurate and hardened in sin, he promises to take away the heart of
stone, and give them an heart of flesh; and by his word, which is
compared to an hammer, to break the rock in pieces, Jer. xxiii. 29.
This is certainly a work of power; but that it is so, will farther appear
from what follows, in considering the work itself; which leads us to
shew,
2. What effects are produced by the power of God, when we are
thus called.
(1.) The first step that he is pleased to take in this work, is in his
implanting a principle of spiritual life and grace, which is absolutely
necessary for our attaining to, or receiving advantage by the
external call of the gospel; this is generally styled regeneration, or
the new birth; or, as in the scripture but now referred to, a new
heart.
If it be enquired, What we are to understand by this principle? We
answer, that since principles are only known by the effects which
they produce; springs of acting, by the actions themselves, we must
be content with this description; that it is something wrought in the
heart of man, whereby he is habitually and prevailingly biassed and
inclined to what is good: so that by virtue hereof, he freely, readily,
and willingly chooses those things which tend to the glory of God;
and refuses, abhors, and flees from what is contrary thereunto; and,
as this more immediately affects the understanding, whereby it is
enabled to discern the things which God reveals in the gospel in a
spiritual way, it is styled, his shining in the heart, 2 Cor. iv. 6. to give
us the light of the knowledge of his glory, or, his giving an eye to
see, and an ear to hear, Deut. xxix. 4. As it respects the will, it
contains in it a power, whereby it is disposed and enabled to yield
the obedience of faith, to whatever God is pleased to reveal to us as
a rule of duty, so that we are made willing in the day of his power;
and, as it respects the affections, they are all inclined to run in a
right channel, to desire, delight and rejoice in every thing that is
pleasing to God, and flee from every thing that is provoking to him.
This is that whereby a dead sinner is made alive, and so enabled to
put forth living actions.
Concerning this principle of grace let it be observed, that it is infused
and not acquired. The first principle or spring of good actions, may,
with equal reason, be supposed to be infused into us, as Christians,
as it is undoubtedly true, that the principle of reasoning is infused
into us as men: none ever supposed that the natural power of
reasoning may be acquired, though a greater facility or degree
thereof is gradually attained; so that power, whereby we are enabled
to put forth supernatural acts of grace, must be supposed to be
implanted in us; which, were it acquired, we could not, properly
speaking, be said to be born of God.
From hence I am obliged to infer, that the regenerating act, or
implanting this principle[18] of grace, which is, at least, in order of
nature, antecedent to any act of grace, put forth by us, is the
immediate effect of the power of God, which none who speak of
regeneration as a divine work, pretend to deny: and therefore, I
cannot but conclude, that it is wrought in us without the
instrumentality of the word, or any of the ordinary means of grace:
my reason for it is this; because it is necessary, from the nature of
the thing, to our receiving, improving, or reaping any saving
advantage by the word, that the Spirit should produce the principle
of faith; and to say, that this is done by the word, is in effect, to
assert that the word produces the principle, and the principle gives
efficacy to the word; which seems to me little less than arguing in a
circle. The word cannot profit, unless it be mixed with faith; and
faith cannot be put forth, unless it proceeds from a principle of grace
implanted; therefore this principle of grace is not produced by it: we
may as well suppose, that the presenting a beautiful picture before a
man that is blind, can enable him to see; or the violent motion of a
withered hand, produce strength for action, as we can suppose that
the presenting the word in an objective way, is the instrument
whereby God produces that internal principle, by which we are
enabled to embrace it. Neither would this so well agree with the idea
of its being a new creature, or our being created unto good works;
for then it ought rather to be said, we are created by faith, which is
a good work: this is, in effect, to say, that the principle of grace is
produced by the instrumentality of that which supposes its being
implanted, and is the result and consequence thereof.
I am sorry that I am obliged, in this assertion, to appear, at least, to
oppose what has been maintained by many divines of great worth;
who have, in all other respects, explained the doctrine of
regeneration, agreeably to the mind and will of God, and the
analogy of faith.[19] It may be, the principal difference between this
explication and theirs is, that they speak of regeneration in a large
sense, as including in it, not barely the implanting the principle, but
the exciting it, and do not sufficiently distinguish between the
principle, as implanted and deduced into act; for, I readily own, that
the latter is by the instrumentality of the word, though I cannot
think the former so; or, it may be, they consider the principle as
exerted: whereas I consider it as created, or wrought in us; and
therefore can no more conclude, that the new creation is wrought by
an instrument, than I can, that the first creation of all things was.
And I am ready to conjecture, that that which leads many divines
into this way of thinking, is the sense in which they understand the
words of the apostle; Being born again, not of corruptible seed, but
of incorruptible, by the word of God, which liveth and abideth for
ever, 1 Pet. i. 23. and elsewhere, Of his own will begat he us with
the word of truth, that we should be a kind of first-fruits of his
creatures, James i. 16. Whereas this does not so much respect the
implanting the principle of grace, as it does our being enabled to act
from that principle; and it is as though he should say, he hath made
us believers, or induced us to love and obey Him by the word of
truth, which supposes a principle of grace to have been implanted:
otherwise the word of truth would never have produced these
effects. Regeneration may be taken, not only for our being made
alive to God, or created unto good works, but for our putting forth
living actions, proceeding from that principle which is implanted in
the soul. I am far from denying, that faith, and all other graces, are
wrought in us by the instrumentality of the word; and it is in this
sense that some, who treat on this subject, explain their sentiments,
when they speak of being born again by the word: therefore I
persuade myself, that I differ from them only in the acceptation of
words, and not in the main substance of the doctrine they maintain.
[20]

(2.) The principle of grace being implanted, the acts of grace in

those who are adult, immediately ensue; which implies a change of
our behaviour, a renovation of our lives and actions; which may
properly be called conversion.
Having explained what we mean by regeneration, under our last
head, it is necessary, in this, to consider how it differs from
conversion; in which I shall take leave to transcribe a few passages
from that excellent divine, but now mentioned. “Regeneration is a
spiritual change; conversion is a spiritual motion; in regeneration
there is a power conferred; conversion is the exercise of this power;
in regeneration there is given us a principle to turn; conversion is
our actual turning: in the covenant, the new heart, and God’s putting
the Spirit into them, is distinguished from their walking in his
statutes, from the first step we take, in the way of God, and is set
down as the cause of our motion: in renewing us, God gives us a
power; in converting us, he excites that power. Men are naturally
dead, and have a stone upon them; regeneration is a rolling away
the stone from the heart, and a raising to newness of life; and then
conversion is as natural to a regenerate man, as motion is to a lively
body: a principle of activity will produce action. The first reviving us
is wholly the act of God, without any concurrence of the creature;
but, after we are revived, we do actively and voluntarily live in his
sight. Regeneration is the motion of God in the creature; conversion
is the motion of the creature to God, by virtue of that first principle;
from this principle all the acts of believing, repenting, mortifying,
quickening, do spring. In all these a man is active; in the other, he is
merely passive.”[21] This is what we may call the second step, which
God takes in effectual calling; and it is brought about by the
instrumentality of the word. The word before this, was preached to
little or no purpose; or, it may be, was despised, rejected, and
disregarded; but now a man is enabled to see a beauty, and a glory
in it, all the powers and faculties of the soul, being under the
influence of that spiritual life implanted in regeneration, and inclined
to yield a ready and cheerful obedience to it; and this work is
gradual and progressive; and as such, it is called the work of
sanctification; of which more under a following answer,[22] and is
attended with repentance unto life, and all other graces that
accompany salvation; and in this respect we are drawn to Christ by
his word and Spirit, or by his Spirit making use of his word, our
minds savingly enlightened, our wills renewed, and determined to
what is good, so that hereby we are made willing and able freely to
answer the call of God, and to accept of, and embrace the grace
offered and conveyed therein; as it is expressed in the answer we
are explaining.
The first thing in which that change, which is wrought in effectual
calling, manifests itself is, in our understandings’ being enlightened
to receive the truths revealed to us in the word of God; and
accordingly we see things with a new and different light; behold a
greater beauty, excellency and glory in divine things, than ever we
did before: we are also led into ourselves, and convinced of sin and
misery, concluding ourselves, by nature, to be in a lost and undone
condition; and then the soul sees the glory of Christ, the greatness
of his love, who came to seek and save those that were lost, who is
now precious to him, as he is said to be to them that believe; and
pursuant hereunto the will, being determined, or enabled so to do,
by the Spirit of God exciting the principle of grace, which he had
implanted, accepts of him on his own terms; the affections all centre
in, and desire to derive all spiritual blessings from him; Thus the
work of grace is begun in effectual calling, which is afterwards
carried on in sanctification.
And inasmuch as we are considering the beginning of the work of
grace in effectual calling, I cannot but take notice of a question,
which frequently occurs under this head, namely, Whether man, in
the first moment thereof, viz. in regeneration, be merely passive,
though active in every thing that follows after it? This we cannot but
affirm, not only against the Pelagians, but others, whose method of
treating the doctrine of divine grace, seems to agree with theirs. And
here, that we may obviate a popular objection, usually brought
against our assertion, as though hereby we argued, that God dealt
with men as though they were machines, and not endowed with
understanding or will let it be observed; that we consider the
subjects of this grace no otherwise than as intelligent creatures,
capable of being externally excited and disposed to what is good; or
else God would never work this principle in them. Nor do we
suppose, however men are said to be passive in the first moment in
which this principle is implanted, that they are so afterwards, but are
enabled to act under the divine influence; even as when the soul of
Adam was created at first, it could not be said to be active in its own
creation, and in the implanting those powers which were concreate
with it; yet it was active, or those powers exerted themselves
immediately after it was created. This is the state of the question we
are now debating; and therefore we cannot but maintain, that men
do not concur to the implanting the principle of grace; for then they
would be active in being created unto good works; which are the
result, and not the cause of that power which is infused into them,
in order thereunto.
This is sufficiently evident, not only from the impotency of corrupt
nature, as to what is good, but its utter averseness thereunto, and
from the work’s being truly and properly divine; or (as has been
before observed) the effect of almighty power. This is not a
controversy of late date; but has been either defended or opposed,
ever since Augustine’s and Pelagius’s time. Many volumes have been
written concerning the aids and assistances of divine grace in the
work of conversion. The School-men were divided in their
sentiments about it, as they adhered to, or receded from Augustine’s
doctrine: both sides seem to allow that the grace of God affords
some assistance hereunto; but the main thing in debate, is, Whether
the grace of God only bears one part in this work, and the will of
man the other; like two persons lifting at the same burden, and
carrying it between them. Some have allowed the divine concourse
as necessary hereunto, who yet have not been willing to own that
man bears no part in this work; or, that it is God that works in us,
both to will and to do of his own good pleasure, Phil. ii. 13. which,
the apostle asserts in so plain terms, that the most known sense
thereof, cannot well be evaded; and, indeed, were it otherwise, it
could hardly be said, that we are not sufficient of ourselves, to think
any thing as of ourselves; which, though it be immediately applied to
ministers, is certainly, by a parity of reason, applicable to all
Christians, 2 Cor. iii. 5. nor would it be, in all respects, true, that we
are born of God; or, that we, who before were dead in sin, are raised
to a spiritual life, or made, with respect to the principle of spiritual
actions, new creatures; all which is done in regeneration.[23]
We might also take occasion, under this head, to observe, what we
often meet with in practical discourses and sermons, concerning
preparatory works, or previous dispositions, which facilitate and lead
to the work of conversion. Some assert, that we must do what we
can, and by using our reasoning powers and faculties, endeavour to
convert, or turn ourselves, and then God will do the rest, or finish
the work which we have begun: and here many things are often
considered as the steps which men may take in the reformation of
their lives, the abstaining from gross enormities, which they may
have been guilty of, thinking on their ways, and observing the
tendency of their present course of life, and setting before
themselves those proper arguments that may induce them to repent
and believe; and then they may be said to have prepared
themselves for the grace of God, so that it will ensue hereupon. And
if there be any thing remaining, which is out of their power, God has
engaged to succeed their endeavours, so that he will bring them into
a state of regeneration and conversion.
This method of accounting for the work of grace, is liable to many
exceptions, particularly as it supposes man to be the first mover in
his own conversion, and the divine energy to be dependent upon our
conduct; the contrary to which, is not only agreeable to scripture,
but the divine perfections; as well as to the doctrine we have been
maintaining, concerning effectual calling’s, being a divine work in the
most proper sense thereof. But that we may impartially consider this
matter, and set, what some call a preparatory work, in a just light,
let it be observed,
1. That these preparatory works must either be considered as good
in all those circumstances that are necessary to denominate them
good, and particularly they must proceed from a good principle, that
is to say, a principle of regeneration; or else they are only such
works as are materially good, such many perform who are never
brought into a state of conversion; or if, on the other hand, they are
supposed to proceed from such a principle, then they are not, from
the nature of the thing, works preparatory to the first grace, but
rather consequent upon it.
2. It is one thing for us to assert, that it is our duty to perform all
those works which some call preparatory, for conversion; such as
meditation, attendance on the ordinances, duly weighing those
arguments, or motives, that should lead us to repentance, and the
exercise of all other graces; and another thing to say, that every one
who performs these duties, shall certainly have regenerating grace;
or, it is one thing to apply ourselves to the performance of those
duties, as far as it is in our own power, and, at the same time, to
wait, pray, and hope for success to attend them; and another thing
to assert, that it shall always attend them, as though God had laid
himself under an obligation to give special grace to those, who, in
this respect, improve that which is common, the contrary whereunto
may be observed in many instances. And when we have done all, we
must conclude, that the grace of God, if he is pleased to give
success to our endeavours, is free and sovereign.
3. They who say, That if we do all we can, God will do the rest,
advance very little to support their argument, since there is no one
who can pretend that he has done what he could: and may we not
farther suppose, that God, in a judicial way, as punishing us for the
many sins we commit, may deny this success: therefore, how can it
be said, that it will necessarily ensue.
4. When we perform any of those duties, which some call
preparatory to conversion, these are to be considered as the Spirit’s
preparing his own way thereby, rather than corrupt nature’s
preparing itself for grace. We are far from denying that there is a
beautiful order in the divine dispensations; the Spirit of God first
convinces of sin, and then shews the convinced sinner where his
help is to be had; and enables him to close with Christ by faith. He
first shews the soul its own corruption and nothingness, and then
leads him to see Christ’s fulness; or that all his salvation is reposed
in his hands, and enables him to believe in him to the saving the
soul; one of these works, indeed, prepares the way for the other:
nevertheless, none of them can be said to prepare the way for
regeneration, which is the work of the Spirit of God; and without it,
no other can be said to be a saving work.
Object. It is objected, that there are several scriptures which seem
to speak of common grace, as being preparatory for special. Thus
the scribe, mentioned in the gospel, who expressed himself
discreetly, in asserting, that to love God with all the heart, and with
all the understanding, soul, and strength; and to love our neighbour
as ourselves, is better than all whole burnt-offerings and sacrifices,
is said not to be far from the kingdom of God, Mark xii. 34. And
elsewhere, we are exhorted to ask, and a promise is annexed
thereunto, that it shall be given us, to seek and we shall find, Matt.
vii. 7. And in another place, to turn at God’s reproof and he will pour
out his Spirit unto us, and make known his words unto us, Prov. i.
25. And several other scriptures, in which super-added grace is
connected with duty enjoined, which duty is supposed to be in our
own power, and to be preparatory for it.
Answ. (1.) As to the first of these scriptures, in which our Saviour
tells the scribe, that he was not far from the kingdom of God; he
intends nothing else hereby, but that the profession he made, which
he calls, his answering discreetly, was not very remote from that
which was made by them, who were the subjects of his kingdom: it
was the doctrine he mentions, that Christ commends; and therefore
it must not be inferred from hence, that he had regard to his state,
as though his inward temper of mind, or moral conduct of life, was
such as more immediately disposed him for a state of grace, so that
he was, at the same time, hovering between a state of unregeneracy
and conversion.
(2.) As for that instance, in which persons are supposed to prepare
themselves for that grace which God gives in answer to prayer, by
performing that duty, as though he had obliged himself to give
whatever they ask for, relating to their own salvation; this cannot be
the sense of the scripture but now mentioned, or any other, to the
like purpose; unless it be understood of the prayer of faith, under
the influence of the Holy Spirit; but this supposes regenerating
grace; and therefore it is foreign to the argument, in which man is
considered as preparing himself for the grace of God, and not as
expecting farther degrees of grace, upon his being inclined, by the
Spirit of God, to seek them.
(3.) As for the other instance in the objection, relating to God’s
engaging to give the Spirit, and to make known his words to those
that turn at his reproof; this, I conceive, contains in it nothing else
but a promise of the Spirit, to carry on the work of grace, in all those
in whom it is begun. Though turning, in scripture, be sometimes
taken for external reformation, which is in our own power, as it is
our indispensable duty; yet, whenever a promise of saving blessings
is annexed to it, as in this scripture, it is to be understood as
denoting the grace of repentance. And if it be said, that this is God’s
gift, and therefore cannot be the subject of an exhortation, it may
be replied hereunto; that saving grace is often represented, in
scripture, as our act, or duty, in order to the performance whereof
we ought to say, as the church is presented speaking, Turn thou me,
and I shall be turned, Jer. xxxi. 18. that is, I shall return unto thee
with my whole heart, and not feignedly, chap. iii. 10.
The same reply might be given to their sense of several other
scriptures brought to maintain the doctrine of preparatory works,
performed by us, as necessarily inferring our obtaining the special
grace of God. But I shall close this head with a few hints taken from
that excellent divine before mentioned. “Man cannot prepare himself
for the new birth: he hath, indeed, a subjective capacity for grace,
above any other creature in the inferior world; and this is a kind of
natural preparation, which other creatures have not; a capacity, in
regard of the powers of the soul, though not in respect of the
present disposition of them. He hath an understanding to know, and
when it is enlightened, to know God’s law; a will to move and run,
and when enlarged by grace, to run the ways of God’s
commandments; so that he stands in an immediate capacity to
receive the life of grace, upon the breath and touch of God, which a
stone doth not; for in this it is necessary, that rational faculties
should be put as a foundation of spiritual motions. Though the soul
be thus capable, as a subject, to receive the grace of God, yet it is
not therefore capable, as an agent, to prepare itself for it, or
produce it. It is capable to receive the truths of God; but, as the
heart is stony, it is incapable to receive the impressions of those
truths. Though some things, which man may do by common grace,
may be said to be preparations, yet they are not formally so; as that
there is an absolute, causal connexion between such preparations,
and regeneration; they are not disposing causes of grace: grace is all
in a way of reception by the soul, not of action from the soul: the
highest morality in the world is not necessary to the first infusion of
the divine nature: if there were any thing in the subject that was the
cause of it, the tenderest, and softest dispositions would be wrought
upon; and the most intelligent men would soonest receive the
gospel. Though we see them sometimes renewed, yet many times
the roughest tempers are seized upon by grace. Though morality
seems to set men at a greater nearness to the kingdom of God, yet,
with all its own strength it cannot bring it into the heart, unless the
Spirit open the lock: yea, sometimes it sets a man farther from the
kingdom of God, as being a great enemy to the righteousness of the
gospel, both imputed and inherent; and other operations upon the
soul, which seem to be nearer preparations; such as convictions, &c.
do not infer grace; for the heart, as a field, may be ploughed by
terrors, and yet not planted with any good seed; planting and
watering are preparations, but not the cause of fruit; the increase
depends upon God:”[24] thus this learned author. And he also farther
proves, that there is no obligation on God, by any thing that may
look like a preparation in men; and adds, that if any preparations
were our own, and were pure, which they are not: yet they cannot
oblige God to give supernatural grace: which leads us,
3. To consider that this work is, in a peculiar manner, attributed to
the Spirit of God; the only moving cause whereof, is his grace. That
the Spirit is the author of this work, is not to be proved by
experience, as the expressions of divine power therein are, but by
scripture; and the scripture is very express as to this matter. Thus,
when God promises to give a new heart; to take away the heart of
stone, and to give an heart of flesh, and to cause his people to walk
in his statutes, Ezek. xxxvi. 26, 27. he would put his Spirit within
them; and elsewhere they are said to have purified their souls in
obeying the truth, through the Spirit, 1 Pet. i. 22. And our Saviour
asserts the necessity of our being born of the Spirit, John iii. 5. in
order to our entering into the kingdom of God: so that from these,
and several other scriptures, that might be referred to, it appears,
that effectual calling is the internal powerful work of the Holy Ghost.
[25]

Obj. 1. It is objected, by some, that this doctrine savours of

enthusiasm; since it supposes that there is no difference between
the Spirit’s internal influences, and inspiration; and to pretend to
this, now the miraculous dispensation, which was in the apostle’s
days, is ceased, is vain and enthusiastic.
Answ. To this it may be replied, That the charge of enthusiasm is
very unjustly deduced from this doctrine; for we must distinguish
between the extraordinary, and the ordinary influence of the Holy
Ghost; the former is allowed by all, to be now ceased; and therefore
they who pretend to it, are liable to this charge; but it is a very great
dishonour cast upon the Holy Ghost to deny his powerful influence
or agency in the work of grace; and it renders the condition of the
church, at present, in a very material circumstance, so much inferior
to what it was of old, that it is incapable of attaining salvation;
unless it could be proved that salvation might be attained without
the divine energy.
But, that we may farther reply to this objection, let it be considered;
that the Spirit’s influence, as subservient to the work of grace, is
evidently distinguished from imputation: the latter of these was a
peculiar honour which was conferred upon some persons, who were
either to transmit to the church a rule of faith, by the immediate
dictates of the Holy Ghost; or else they were favoured with it to
answer some extraordinary ends, which could not be attained
without it, namely, their being furnished with wisdom, as well as
courage and boldness, to maintain the cause, which they were not
otherwise furnished to defend, against the opposition that it met
with from their persecuting and malicious enemies, that so it might
not suffer through their weakness; as when our Saviour bids his
disciples not to take thought what they should say, when brought
before rulers, &c. but promises, that the Spirit should speak in them,
Matt. x. 18-20. And in some other particular instances we read,
especially in the church at Corinth, that when ministers had not
those advantages to qualify themselves to preach the gospel, which
they afterwards were favoured with, some had this extraordinary
gift, so that they spake by the Spirit; but this was only conferred
occasionally, and for some special reasons: and therefore, those
scriptures that speak of the influences of the Spirit, which were more
common, and immediately subservient to the work of grace in the
souls of those who were the subjects thereof, were, at that time, the
same with them that we are pleading for, which were designed to
continue in the church, in all the ages thereof: thus when persons
are said, through the Spirit to mortify the deeds of the body, Rom.
viii. 13. this does not respect any extraordinary dispensation, which
they were then under, since it is the duty of all men, in all ages,
without the extraordinary influences of the Spirit, to mortify the
deeds of the body; and therefore we may expect this powerful
energy as well as they, or else our condition would be very
deplorable.
And besides, we never find that extraordinary gifts were immediately
subservient to the subduing corruption, or, at least, that every one
that had them, did mortify sin, and so appear to be internally
sanctified: whereas, this is a character of those who are so; and not
to have these influences, determines a person to be in an
unregenerate state, or to live after the flesh, which is opposed to it,
and so to be liable to death, ver. 12. No one can suppose, the
apostle intends, in the foregoing verse, when he says, If ye live after
the flesh, ye shall die; that if ye are not under inspiration, ye shall
die, as living after the flesh: but the method of reasoning is strong
and conclusive, if we understand the divine influence as what is
distinct from inspiration, and consequently a privilege necessary for
the beginning and carrying on the work of grace, and so belongs to
believers in all ages.
Again, when the Spirit is said to help our infirmities, ver. 26. in
prayer: is not prayer as much a duty now as it was when they had
extraordinary gifts? therefore, ought we not to hope for the
assistance of the Spirit, in all ages? and consequently the Spirit’s
help, in this respect is not confined to that age, when there was a
miraculous dispensation, or extraordinary inspiration.
And when it is elsewhere said, As many as are led by the Spirit of
God, they are the sons of God, ver. 14. can we suppose, that none
were the sons of God but such as had extraordinary gifts? Does not
this privilege belong to us, as well as unto them? If therefore we are
the sons of God, as well as they, we have this evidence hereof,
according to this scripture; namely, our being led by the Spirit of
God; though we pretend not to be led by him, as a Spirit of
inspiration.
And to this we may add, that the apostle elsewhere speaks of some
who were sealed with that Holy Spirit of promise; which is the
earnest of our inheritance: and these are described as trusting in
Christ after they had heard the word of salvation, and believing in
him, Eph. i. 13, 14. But this belongs to the church in all ages;
therefore sealing is not a privilege confined to those who had the
extraordinary gifts of the Holy Ghost; but to believers as such.
Moreover, it is said, The Spirit beareth witness with our spirits, that
we are the children of God, Rom. viii. 16. Therefore, some persons
may know themselves to be the children of God, in a way of self-
examination, by the witness of the Spirit, which is common to all
believers; without pretending to be inspired therein; which would be
to know this matter without the concurring testimony of our own
spirits. Many things, of the like nature, might be observed,
concerning the other scriptures, that are generally brought to prove,
that believers, in our day, are made partakers of the powerful
influences of the Holy Ghost; though they pretend not to the Spirit
of inspiration; which is a sufficient answer to this objection.
Object. 2. If it be farther objected, that if the Spirit does work
internally in the souls of men, we are not to suppose, that he works
a change in their wills, but only presents objects to them, which they
by their own power, improve, and make use of, for their good; even
as a finite Spirit may suggest good or bad thoughts, without
disposing us to comply with them; or, as the devil is said to work in
men, who is called, The Spirit that now worketh in the children of
disobedience, Eph. ii. 2.
Answ. To this it may be replied, that an objective influence, properly
speaking, is no influence at all; much less is it becoming the dignity
of the Holy Ghost, to say, That he hath no more an hand in the work
of conversion, than that which a mere creature might have. I will not
deny that the Greek word,[26] which signifies energy, or internal
working, is sometimes taken for such a kind of influence as is not
properly the effect of power, as in the instance contained in the
objection; yet, let it be considered, that the same word is often
used, in various other instances, in senses very different, when
applied to God and the creature; where the word, in itself, is
indeterminate; but the application of it sufficiently determines the
matter; so as to leave no doubt, as to the sense of it. Thus to make,
form, or produce, when applied to God, and the thing made, formed,
or produced, is represented as an instance of his almighty power,
which exceeds the limits of finite power, this determines the sense to
be very different from making, forming, or producing, when applied
to men, acting in their own sphere: so the apostle speaks of
building, in a very different sense, as applied to God and the
creature, which no one is at a loss to understand, who reads the
words; Every house is builded by some man; but he that built all
things is God, Heb. iii. 4. Now, to apply this to our present purpose,
we do not deny, that a finite spirit has an energy, in an objective
way; but when the same word is applied to God’s manner of acting;
and is represented as has been before observed, as an instance of
his almighty power, producing a change in the soul; and not only
persuading, but enabling him to perform good works, from a
principle of spiritual life, implanted, this may easily be understood as
having a very different sense from the same word, when applied to
the internal agency of a finite spirit; and therefore this objection
does not overthrow the argument we are maintaining.
Object. 3. It is farther objected against what has been said
concerning this powerful work of the Spirit, as being illustrated by
the similitude of a person’s being raised from the dead; that this
contains in it nothing supernatural, or out of the power of man;
since the apostle says, Awake thou that sleepest, and arise from the
dead, and Christ shall give the light, Eph. v. 14. If arising from the
dead be the effect of almighty power, when applied to the work of
grace, it seems preposterous for this to be recommended as our
duty: and if it be not a work of almighty power, then those scriptures
that illustrate effectual calling by the resurrection of the dead, are
nothing to the argument for which they have been brought.
Answ. Some suppose, that its being assigned as a matter of duty for
sinners to rise from the dead, does not infer, that it is in their own
power; but, that it only signifies, that none can expect eternal life
but those who rise from the death of sin; and accordingly, as the
promise, here mentioned, relating to our having light, is said to be
Christ’s gift, so the power to perform that duty, which is inseparably
connected with it, to wit, rising from the dead, is to be sought for at
his hand. But if this answer be not reckoned sufficient, I see no
absurdity in supposing, that these two expressions, Awake, thou that
sleepest, and arise from the dead, import the same thing. Sleep is,
as it were, the image of death; and therefore, by a metaphorical way
of speaking, it may be here called death; and if so, the apostle
commands believers to awake out of their carnal security, or shake
off their stupid frames, as they expect the light of eternal life:
however, if it be taken in this sense here; yet when we meet with
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