Prevenient Grace (5)

"The preparations of the heart in man, 

and the answer of the tongue, is from the Lord"

Proverbs 16:1

Elder C.H. Cayce in an editorial titled "The New Birth" in the September 19, 1911 issue of "The Primitive Baptist" wrote:

"The very fact that a child cries is unmistakable proof that a living child has been born. So when one begins to mourn on account of sin and to cry unto the Lord, begging for mercy, it is positive proof that he has been born of God. Then one may ask, “Why does he mourn if he has been born of God?'' We answer, Because he does not know he has been born of God. When the fact is made known to him that Jesus is his Saviour and that he has been born of God, then he rejoices. The fact is one thing, and the knowledge of the fact is another thing." 

This is the Hardshell or Hyper Calvinistic view on the question of whether conviction of sin and guilt is a precursor to or an after effect of "regeneration" or new birth. I wonder what Cayce would say about the remorse of Esau and Judas. Of Esau we read:

"14 Pursue peace with all people, and holiness, without which no one will see the Lord: 15 looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; 16 lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. 17 For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears." (Heb. 12: 14-17 nkjv)

Were Esau's tears evidence of regeneration? Hardshell Hyper Calvinists would have to say yes. About Judas we read:

"Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, “I have sinned by betraying innocent blood.” And they said, “What is that to us? You see to it!” Then he threw down the pieces of silver in the temple and departed, and went and hanged himself." (Matt. 27: 3-5 nkjv)

Was the remorse of Judas an evidence of regeneration? It was good that he realized his sin, but what he did as a result sealed his doom. Why did he not simply go to Jesus and ask for forgiveness? Killing himself was not the right choice. His sorrow for sin did not lead to salvation.

Balaam said "let me die the death of the righteous, and let my last end be like his" (Numb. 23: 10) and yet he was never saved. Of Balaam Owen said:

"Men question what will become of them in the close; they fluctuate about what will be their latter end. Did not Balaam do so when he cried, “Let me die the death of the righteous, and let my latter end be like his”? That wretched man was tossed up and down between hopes and fears. This is common to the vilest person in the world. It is but the shaking of their security, if they be alone." (From his sermon "the strength of faith"; See here)

Many of our Hardshell brethren will say that Balaam was a saved man because he expressed a desire to be saved. In this post (here) I cited a Hardshell Baptist on this very point and gave a short rebuttal to it. In that post I wrote:

Elder Moore, a Hardshell Baptist, in delineating what "Primitive Baptists" believe, responded to questions.  (see here)

8. Do you not then teach that some might want salvation but could not have it because they are not one of the elect?

Answer: No, the man who wants salvation already HAS it.

I have cited others who have said the same thing in my book on "The Hardshell Baptist Cult."  Such a proposition makes men like Baalim a child of God, even though the Scriptures clearly affirm that he is one of them who will "perish."  (Jude 11)

Looks like Balaam wanted to be saved, and by the logic of the Hardshells, this was enough to prove that Balaam was a born again child of God!  Who can believe it?

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

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

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

Of what Owen meant by conviction of sin, and of "closing with Christ" we have already spoken in the previous chapters. Notice that Owen, though a Calvinist, believes that closing with Christ, involves choosing Christ, and that this choice is essential for being initially regenerated or born of God. He also again says that the "work of conviction" is "very necessary" in leading a person to repentance.

Owen wrote further:

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

On this point we have already taken notice of in the preceding chapter. A person must first see himself as lost and guilty before he will ever seek or find salvation through Christ.

In DISCOURSE #6 "On the Work of the Spirit after Justification," Elder Wilson Thompson (1788-1866), leader of the newly formed "Primitive" or "Old School" Baptist denomination wrote the following in his 1821 book "Simple Truth." I wrote about this in this post (here).

"This change wrought by the spirit, is called regeneration because it is begetting them unto a divine nature. The first work of the spirit on the heart is regeneration, or the implanting of that incorruptible seed with cleaves to holiness, and so it is sometimes called quickened, because this is a living seed, that causes the motions of life to appear, and this is always followed by the new birth which is effected when the soul is enabled to view Christ by faith, and lay hold of the comfort contained in the gospel, and so they are said to be born again, not of corruptible seed, but of an incorruptible seed, by the word of God."

Notice that Thompson does not equate "regeneration" with "the new birth." He believes that one must be regenerated first before he can later be born of the Spirit. This was a common view among the Hardshells of the 19th century. In this paradigm "conviction of sin and guilt" followed regeneration but preceded the birth. In this paradigm "regeneration" becomes "prevenient grace." Unlike the view of Owens and the Puritans, which viewed conviction of sin as a step towards regeneration or rebirth, Hardshells and the Hyper Calvinists saw conviction as an effect of regeneration. It may be that it was rejection of prevenient grace that led many Hyper Calvinists to say that conviction of sin and guilt was an effect of regeneration and that regeneration precedes faith and evangelical conversion and that the gospel or word of God is no means in effecting regeneration. Here are some more citations from "Primitive Baptists" of the 19th century that show that this paradigm was their common belief.

Elder William Conrad of Kentucky (1797-1882), an associate of Thompson, wrote:

"There is also a begetting and being born, but our being born does not give us life; we are born because we have life; but there is a begetting, and previous to this begetting there is no vital or actual existence; but there is eternal decreed, purposed or treasured in Christ before it is given, and in due time we are said to receive it according to the election of grace; and therefore we are said to be the Temple of God, which is holy, which temple ye are." (Life and Travels of Elder William Conrad; chapter 25 and cited by me in this posting here)

Elder J. R. Respass (1831-1895) wrote:

"When a man is born again, he, the man, becomes a new creature...but as woman in pangs of travail is delivered by birth, so he is delivered by faith, and rejoices in the truth." (Elder J. R. Respass in The Gospel Messenger, 1883, pg. 57)

Elder Gilbert Beebe (1880-1881) wrote:

"When a sinner is thus quickened, the incorruptible seed, by the word of God, which liveth and abideth forever, is implanted in his heart, and the evidence of this implantation is first given by a sense of the purity and holiness of God, and the spirituality of his law, contrasted with a sense of guilt, pollution and just condemnation of the person to whom this communication is made, and consequently a struggle for deliverance. The ear is now opened to hear the thunders of Sinai, and the eye is made to see the justice of God as a sin avenger; a brokenness of heart that he or she, as the case may be, has been all their lifetime in open rebellion against so holy, just and righteous a God, who has followed them with his mercies all their days. A sense of his goodness leads them to repentance, contrition and humble acknowledgment of their guilt. Now the quickened and awakened sinner becomes burdened with the load of depravity...Now all this conviction, contrition, lamentation and distress, is the legitimate consequence resulting from life implanted, and indicates to all who know experimentally the way of life, that the poor sin-burdened soul is drawing near to the time of his birth, or deliverance. He who has thus arrested him, and brought him to a sense of his lost and helpless estate, will perform the work in his own time, but the burdened soul must wait until "God who commanded the light to shine out of darkness, shines in [not into] his heart, to give the light of the knowledge of the glory of God in the face of Jesus Christ." -2 Cor. iv. 6. Or, as Paul relates his own experience, "When it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me." - Gal. i. 15. Then by the revelation of Christ in us the hope of glory, the way of salvation through him is brought to view, the burden of guilt is removed, the blood of Christ is applied, the demands of the law are canceled, the curse is removed, the prison doors are opened, the captive is delivered, the love of God is shed abroad in the heart, old things are passed away; behold all things have become new; a new song is put in his mouth, even praise unto God, the gospel pours its joyful sound into his quickened ears, his goings are established and he is a new creature..."

("REGENERATION AND THE NEW BIRTH" - Middletown, N. Y., September 1, 1857 - Editorials of Gilbert Bebee Vol. 4; for more such citations see my post here)

Elder Samuel Trott (1783-1866), an associate of Beebe, also wrote:

"Thus in the new birth there is a striking correspondence to the natural birth; to each there is a seed implanted, and then a quickening by which life is manifested. And when the natural child is brought to the birth, the sorrows of the woman in travail, the fetus being broke loose from that by which alone it had been hitherto nourished, strongly represents the agonies and the killing by the law belonging to the second birth."  ("THE NEW BIRTH" From "SIGNS of the TIMES" - Vol.21 - 1853 - Writings of Elder Samuel Trott, pages 404 - 409)

Abraham Kuyper (1837-1920) wrote:

"Hence God's work of grace runs through these three successive stages:

1st. Regeneration in its first stage, when the Lord plants the new life in the dead heart.
2d. Regeneration in its second stage, when the new-born man comes to conversion.
3d. Regeneration in its third stage, when conversion merges into sanctification.

What Arminians and many Calvinists, such as I am, saw as instances of prevenient grace, or preparatory steps towards being saved, Hardshells and some Hyper Calvinists saw as salvation. In their system there are no graces that precede salvation. This is what led many of them to see the experience of being "awakened" as regeneration.

Interesting, however, is the fact that other theologians who would not be characterized as Hyper Calvinists also believed in a similar paradigm, which paradigm was also the result of making spiritual birth to be in every way like physical birth, which has three stages to it, first the conception in the womb, then a time of development in the womb, and then a time of birth proper, when the living fetus is delivered from the womb. Alexander Campbell and some of his followers had a modified view of this paradigm. He believed that a sinner was regenerated when he believed and repented but was not born until the believer was baptized in water. A.W. Pink, a leading Calvinist of the 20th century also held to the Hardshell paradigm. In this post (here) I cited from his work titled "Quickening Is the Initial Operation of the Spirit," wherein Pink wrote:

"In earlier years we did not ourselves perceive the distinction which is pointed by John 6:63 and 1 Peter 1:23: the former referring unto the initial act of the Spirit in "quickening" the spiritually-dead soul, the latter having in view the consequent "birth" of the same. While it is freely allowed that the origin of the "new creature" is shrouded in impenetrable mystery, yet of this we may be certain, that life precedes birth. There is a strict analogy between the natural birth and the spiritual: necessarily so, for God is the Author of them both, and He ordained that the former should adumbrate the latter. Birth is neither the cause nor the beginning of life itself: rather is it the manifestation of a life already existent: there had been a Divine "quickening" before the child could issue from the womb. In like manner, the Holy Spirit "quickens" the soul, or imparts spiritual life to it, before its possessor is "brought forth" (as James 1:18 is rightly rendered in the R.V.) and "born again" by the Word of God (1 Pet. 1:23)."

 

In that same post I also cited from several other Calvinists, such as Hardshell Jimmy Barber, W.E. Best, Bryan Schwertly, and John Hendryx of the web site monergism.com. I cited these words of Hendryx:

"I. Regeneration is described as a spiritual new birth.

1. This is affirmed in the following New Testament passages: John 1:12-13; 3:3-8; I Corinthians 4:15; Philemon 10; James 1:18; I Peter 1:3,23; I John 2:29; 3:9; 4:7; 5:1,4,18.

2. The embryonic stage of regeneration is what is called "quickening", and it is the work of the Holy Spirit alone.

3. The final stage of regeneration is delivery or birth, and it is the work of the Holy Spirit in dependence upon the Word as a means. Consequently, the spiritual knowledge conferred by illumination is the spiritual content or revelation (holy Scripture)."  ("Biblical Regeneration and Affectional Theology," see here)

In Owen's work "Discourse of the Efficient of Regeneration" (Available here) he wrote:

"These preparations are many times without perfection. The pangs of conviction resolve sometimes into a return to the old vomit, and make no progress in a state of life and grace. The apostle's rule will hold true in the whole compass of the work, Rom. vi. 11, 'If it be of works, then it is no more grace.' So much as is ascribed to any work or preparation by the creature, so much is taken from the glory of grace, and would make God not the author, but assistant, and that too by obligation, not by grace."

By "these preparations" he means those workings of the word and Spirit of God upon the hearts and minds of lost sinners prior to their being raised out of spiritual death. He also says that many sinners experience conviction of sin and guilt but who do not avail themselves of the salvation which is in Christ Jesus. I contend that being convicted of sin is not only a necessary precondition, except in cases of small children, for being regenerated but that it also is an example of both common and prevenient grace. Owen also makes a distinction between any preparatory works of the creature made apart from the work of the Spirit and grace of God and those preparations which are the result of the Spirit and grace of God. So Owen wrote further: "From this it follows, that man does not prepare himself by any act of his will, without the grace of God." 

Owen mentions the "pangs of conviction." The people I cited previously who believed that regeneration preceded the new birth would see these "pangs" as denoting the "travail" a quickened, awakened, or regenerated sinner experiences while in the womb of darkness and guilt and before he is delivered from those travails in the birth. 

Owens wrote further:

"Thirdly, What preparation had any of those we read of in Scripture from themselves? What disposition had Paul, when he was struck down with a heart fuller of actual enmity than he had at his birth? Did the apostles expect any call from their nets, or set themselves in a readiness before they heard that call? A voice from Christ was attended with a divine touch or power upon their hearts; both the preparation and the motion itself took birth together. And what preparations are there in Scripture, but are attributed unto God? If a conviction be thorough and full, and consequently a preparation, it must refer to that Spirit which our Saviour asserts to be the principal cause of it, John xvi. 8, 9, 'When he is come,' that is, the Comforter, 'he will reprove the world of sin.' It is laid wholly upon this, as the end of the almighty Spirit's coming, whereby it is not likely men would be convinced without him. Is there any desire or prayer for it? Even this, if true, is from the Holy Ghost; 'no man can call Christ Lord, but by the Holy Ghost,' 1 Cor. xii. 3. Did any of those our Saviour cured of bodily infirmities, prepare themselves for that cure? Neither can any man prepare himself for his spiritual cure...If one man of the same nature with another be endued with rich morals, it is from the common grace of God exciting natural light, and the common notions of fit and just; as the reason one vine of the same kind brings forth more generous fruit than another, is from the stronger influence of the sun. All nature assents to this truth, that nothing does prepare itself for a change."

It is true, as Owen says, that sometimes a conviction of sin, or an awakening, instantly brings forth a birth of the Spirit, as in the case of the apostle Paul. But many times there is much time between the preparatory steps and the birth. Further, as he has stated, people may be convicted and thus prepared but who are never saved. It seems also that Owen makes a distinction between the conviction that sinners experience, for he says "if a conviction be thorough and full" it is then definitely a work of the Spirit and will surely bring a sinner to the birth. 

Many Calvinists, especially those who say that a sinner must be born again or regenerated before he can be converted by faith and repentance, in arguing against any type of prevenient grace, will say that if God convicts a sinner of sin and does not bring about his regeneration, that such a scenario would violate what Paul affirmed when he wrote: 

"I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace." (Phil. 1: 3-7 nkjv)

If God initiates the "good work" in conviction of sin, or in some other preparatory work in a sinner's heart and mind, then it can never be the case that such a convicted sinner would fail to be regenerated or finally saved, according to the words of the apostle. If God began the good work of convicting of sin in some and yet it did not end in salvation, it is argued by Hyper Calvinists that what Paul said is wrong. To which I reply first by saying that the "good work" Paul refers to is the conversion of the believers at Philippi. However, there are some, such as Kenneth Wuest, well known Greek exegetist, who say that the good work Paul has in mind is the financial support the Philippians gave to Paul and the first missionaries. In his commentary on the above passage he wrote:

"Paul had come to a settled persuasion concerning the fact that the God who had begun in the Philippians the good work of giving to missions, would bring it to a successful conclusion right up to the day of Christ Jesus."

We may also say that where there has been what Owen called a "thorough and full" conviction, a good work in the hearts of those chosen to salvation, he will indeed complete what he designs to accomplish by that conviction; And, as Owen taught, even in those cases where some have been convicted and yet never saved God still completes his design therein. 

Consider also the fact that a person must hear the gospel first before he can believe in Christ (Rom. 10), and if hearing the gospel is a gracious gift or good thing, then we see where there is prevenient grace at work prior to salvation by his bringing the sinner into contact with the gospel and word of God. However, Hyper Calvinists will sometimes go so far as to assert that one must be regenerated before he can savingly hear the gospel. Oftentimes he does not see that hearing the gospel is in itself a gracious thing, even if one does not believe it. 

Wrote Owen:

"If the preparations were from the will of man, man would begin the noblest work that ever was wrought, and God would be made no more than an attendant upon the creature's motion; whereas the very beginning in the will, as well as the perfection, is ascribed to God: Philip. ii. 13, 'God works in you both to will and to do of his good pleasure.' God's good pleasure is the original cause of this work upon the will, not the will's good pleasure. The work then depending on God's good pleasure, excludes any dependency on the will of man; it is therefore called a creation, to show God's independence upon anything as to this work."

God works in the heart of the elect to will or to choose to be saved before he is actually saved or regenerated. The work of making willing does not always occur in an instant either. God may work long on a hard heart before he softens it and makes it receptive to him and his word. So Owen agrees when he writes further:

"If we seek, we shall find; if we ask, we shall receive, but who first touches the heart to seek or to ask? If we cannot think a good thought of ourselves, how can we think so good a thought as a desire of regeneration? To say, then, we can desire the new creation of ourselves, without some kind of grace, is to assert another doctrine than what the apostle Paul asserted to those already regenerate. The first will, which is the necessary spring of all actions, is wrought by God, Philip. ii. 13."

Prevenient Grace (4)

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

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

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

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

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

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

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

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

Owen wrote further:

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

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

Owen continued:

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

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

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

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

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

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

The case of Felix

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

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

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

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

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

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

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

Dr. Barnes in his commentary wrote:

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

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

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

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

Spurgeon in a sermon on Felix (1858) said:

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

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

The case of Agrippa

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

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

 

Prevenient Grace (3)

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

Conviction of Sin and Guilt

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

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

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

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

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

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

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

In another hymn the same truth stated in these lines:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Process of Conviction 

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

Awakening: The sinner is made aware of their danger. 

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

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

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

Salvation

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

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

Charnock also wrote:

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

Awakening Before Quickening

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

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

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

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

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

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

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

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

Said George Whitefield:

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

Wrote Thomas Boston  (emphasis mine): (here)

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

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

He also wrote:

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

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

Prevenient Grace (2)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Louis Berkhof:

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

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

Owen wrote:

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

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

Owen wrote further:

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

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

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

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

"Seventh, regeneration is not effected by the use of means, in the strict signification of the term means. The Holy Spirit employs means in conviction, in conversion, and in sanctification, but not in regeneration." 

"The appointed means of grace are the word, the sacraments, and prayer. None of these means are used in the instant of regeneration; first, because regeneration is instantaneous and there is not time to use them; second, because regeneration is a direct operation of the Holy Spirit upon the human spirit. It is the action of Spirit upon spirit, of a divine person upon a human person, whereby spiritual life is imparted. Nothing, therefore, of the nature of means or instruments can come between the Holy Spirit and the soul that is to be made alive. God did not employ an instrument or means when he infused physical life into the body of Adam." 

"In like manner, the word and truth of God, the most important of all the means of grace, is not a means of regeneration, as distinct from conviction, conversion, and sanctification. This is evident when it is remembered that it is the office of a means or instrument to excite or stimulate an already existing principle of life. Physical food is a means of physical growth; but it supposes physical vitality. If the body is dead, bread cannot be a means or instrument. Intellectual truth is a means of intellectual growth; but it supposes intellectual vitality. If the mind be idiotic, secular knowledge cannot be a means or instrument. Spiritual truth is a means of spiritual growth, in case there be spiritual vitality. But if the mind be dead to righteousness, spiritual truth cannot be a means or instrument. Truth certainly cannot be a means unless it is apprehended. But the natural man receives not the things of the Spirit of God, neither can he know them because they are spiritually discerned (1 Cor. 2:14)." ("Various Uses of the Term Regeneration"; See here) 

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

Owen wrote further:

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

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

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

Owen wrote further:

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

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

Owen wrote further:

 

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

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

Owen wrote further:

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

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

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

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

Owen wrote further:

 

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

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

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

Owen wrote further:

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

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

Owen wrote further: 

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

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

Owen wrote further: 

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