History of Anti-Means

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fralo4truth

Puritan Board Freshman
Okay friends, I'm back to pick your brain....AGAIN. This time I'm looking for a little historical as well as theological help. But first a little background.

In the early part of the 1800s some of the Baptists began to oppose some of the newly created missionary methods such as tract societies and missionary boards. In 1832 a speech was given, The Black Rock Address, summarizing the objections. Of course a split ensued. The objectors came to be known as Old School, Primitive, or Hardshell Baptists. From my research, I've found that the first and most of the second generation of these Baptists believed in gospel means for salvation. Over time, especially toward the latter part of the century, the order was taken over by those totally opposed to the idea of gospel means. Right now as I wrote this, there are some of their churches and ministers who are Means Baptists. By and large, however, they are anti-means, deeply entrenched in elements of Hyper-Calvinism.

I preached in this church for approximately 8 years before my eyes were illuminated to the truth. Ever since that time it has been my contention that the anti-means position has no historical warrant prior to the early 1800s. I have found it, for instance, in no confessions of faith whatsoever, nor any written documentation I can get my hands in.

So my question to you is this. Do you know of any respectable author, theologian, etc. who advocated an anti-means form of salvation prior to the 1800s?

Thanks for your help.
 
Some of the 18th century Particular Baptists who began preaching and writing against "Duty Faith" certainly seemed to be heading in that direction. Maybe research on Duty Faith we'll turn up some more information?
 
Kevin,

Yes, you are right. It appears that the anti-means folks, at first, opposed misssion societies, tract societies, Sunday schools, and seminaries. Their contention was methodological, not theological at first.

Then, later, it appears that a theological basis was created and many begin to state that the Holy Spirit regenerated apart from the hearing of the gospel. This development does appear to come later in the history of the anti-Missionary Baptists in America.

Bob Ross does a good job of touching on the American Anti-Missions baptists after about 1820 or so.

I do believe William Huntingdon might fit your definition of anti-means prior to 1800. A few other of the English Calvinistic Baptists, as well, might fit, such as Joseph Hussey (sp?) and John Brine as well. Some point to Gill as well, but it is clear that he spoke of people being regenerated by the hearing of the Gospel.


Tell me what you find out; this subject is of grat interest to me.
 
I've read a lot of Brine's works online and do not believe he is a Hardshell. He would probably be against missions, sunday schools, etc. but would follow Gill closely on the means of the Gospel to call the elect. Huntington would not be a Hardshell either. He did a lot of traveling and preached to everyone openly. But, again, he would probably be against missions, sunday schools, etc. I have read much of Huntington's online works and letters, they are difficult to read and he has a puffy style, but if you are up to the challenge...go for it.

One of my favorite quotes from S.S. that I posted on my blog a while back with the title, "Vain Jangling."

Let the law be what it may, and aim at what it please, “the end of the commandment is charity out of a pure heart, of a good conscience, and of faith unfeigned;” he that swerves from this turns aside to vain jangling; knows not what he says, nor whereof he affirms. God tells us to hold faith and a good conscience, which some having put away, concerning faith have made ship wreck, 1 Tim. 1:16,19. Let men bring what rules they please from the law; let them drive their flocks with that storm as much as they can; I know the real believer, though he be not to make haste, in one sense, will hasten his escape from that stormy wind and tempest, for he knows that whatsoever is not a fruit of the Spirit is a work of the flesh; whatever service be performed, if not done under the influence of the Spirit of life, it is a dead work; and if not done in faith it is sin; for “whatsoever is not of faith is sin:” for “without faith it is impossible to please God.” We read of ministers of the Spirit and ministers of the letter; and if there be any such things as ministers, and a ministration of the Spirit, I think these things belong to that ministration, and to preach them is doing the work of an evangelist, and making full proof of the gospel ministry.​

Letter Defending William Huntington « Biographia Evangelica
Huntington’s congregation, though composed mostly of poor people, though even members of the Royal family attended his meetings, gave so liberally to the work of the gospel that Huntington’s major critics sent their people to approach those leaving Providence Chapel after the service, asking them for gifts to support their own churches. In his recommendatory foreword to J. H. Alexander’s fine book More than Notion, Dr. Martin Lloyd-Jones relates how he advised his Westminster Chapel congregation to make this book on Huntingtonian piety compulsory reading. Lloyd-Jones thanked God for the book and said that the people he described “show the vital difference between a head-knowledge of the Christian faith and a true heart experience.” This was the essence of Huntington’s ministry.​
 
Kevin,

Yes, you are right. It appears that the anti-means folks, at first, opposed misssion societies, tract societies, Sunday schools, and seminaries. Their contention was methodological, not theological at first.

Then, later, it appears that a theological basis was created and many begin to state that the Holy Spirit regenerated apart from the hearing of the gospel. This development does appear to come later in the history of the anti-Missionary Baptists in America.

Bob Ross does a good job of touching on the American Anti-Missions baptists after about 1820 or so.

I do believe William Huntingdon might fit your definition of anti-means prior to 1800. A few other of the English Calvinistic Baptists, as well, might fit, such as Joseph Hussey (sp?) and John Brine as well. Some point to Gill as well, but it is clear that he spoke of people being regenerated by the hearing of the Gospel.


Tell me what you find out; this subject is of grat interest to me.

Hi David,

A good source which demonstrates that the original objections were only methodological, as you correctly state, is the Black Rock Address itself. The brethren were not opposed to evangelism or missions, only to how it was carried out. They firmly believed in gospel means as they make an explicit reference to 2 Thes. 2:13-14. You can google it online if you haven't read it.

Probably the single best source that I have found though is a book called The Old Baptist Test, by John Watson in 1867. I do not know if is readibly available but I have a copy of it. He committed the work to the Primitive Baptist order for their keeping, as well as serve as a TEST (hence the name) as to whether or not they were abiding in OLD Baptist doctrine. In his work, he makes mention that some arising within their ranks neglected calling on all to repent and believe, calling them ultra brethren and modern innovators.

"There is, strange to say, an error entertained by some brethren, that the minister of the Lord should not call on "all men everywhere to repent and believe;..."

And again:

"Paul, however, does not affirm, like some of our modern innovators, that means or instrumentalities are not employed by the Lord in the divine plan of salvation..."

But yet at the same time, he was opposed to the newly devised missionary methods, confirming that the original objections were as you stated: methodological.

However, it is tough to convince people to oppose certain methods of evangelism when they are ingrained with the notion that God ordinarly saves with means. The knowledge of gospel means will naturally lead someone to be evangelical. So what must happen is this. A doctrine must be invented which attacks the problem at its root. A way must be devised whereby the people are stripped of this idea that God uses the gospel in salvation. If you can convince the people that the gospel has absolutely nothing to do with eternal salvation, then it would be easy to win them to your cause. And this is exactly what happened.

You know, as well as myself, that many men have made a distinction between regeneration and conversion, and allow a time gap between the two. Now even though this time gap may be an error, atleast the men who condoned it believed that conversion would IN FACT follow, even if it were separated by some measure of time. Now what the Primitives today have done is carry this separation further, and claim that a man can be regenerated and NEVER be converted. Yeah, he may be born again but never come to repent or believe in Christ, atleast on a conscious level. This has led them into such serious errors as antinomianism, no-hellism, and universalism.

That's why I wonder whenever you mention such men as you do above. Were they anti-means in the sense that they denied gospel means strictly in the new birth, allowing for conversion to come later? Or did they claim that a person could be regenerated and be void of conversion for the rest of the life? I seriously doubt they would do this, but one would have to ascertain this before he makes the conclusion that they are on par with what modern PBs are propagating.

David, this historical information is being kept from the people. They only believe what they are told, which is very sad. Except for those among them who know the truth and are being ostracized for it, there is a dark cloud hanging over the order.
 
I can't really add to the "anti-means" debate but I guess it was an over reaction to Fullerism and idea that God, in some sense, desires to save those He did not provide atonement for.

Here is some info on Gill's idea of means:
Gill on the use of means in the New Birth « Feileadh Mor

Here's an anti Hardshell Baptist blog, I think they have an axe to grind so I don't how accurate the info is: Hardshell Baptist

I know the blog of which you speak. Laying aside the issue as to whether there is an axe to grind or not, I can confirm that much of the history and theological depictions are absolutely correct. The Primitives, as a whole, have departed from the faith on what I would consider three major doctrines: 1) Gospel Means, 2) Perseverance, and 3) Predestination.
 
I receive and will sometimes send emails to this group: predestinarian : Predestinarian Baptists

They often know whats going on the Primitive Baptist world. I'll send them an email.

Just bear in mind that today's PBs are not one group. Doctrinally speaking, they are broken up into the "Conditionalist" Faction and "Absoluter" Faction. The latter do hold to the confessional view of the absolute predestination of all things. I do not know much of them apart from this. My above critique is mostly a description of the Conditionalists.

I don't know what the position is of the emailing group you referenced.
 
I receive and will sometimes send emails to this group: predestinarian : Predestinarian Baptists

They often know whats going on the Primitive Baptist world. I'll send them an email.

Just bear in mind that today's PBs are not one group. Doctrinally speaking, they are broken up into the "Conditionalist" Faction and "Absoluter" Faction. The latter do hold to the confessional view of the absolute predestination of all things. I do not know much of them apart from this. My above critique is mostly a description of the Conditionalists.

I don't know what the position is of the emailing group you referenced.

I would love to hear more about these two camps of Conditionalists and Absolutists.

Also, where would you fit Henry Mahan and Don Fortner into the mix? I know many "Sovereign Grace Baptists" and some trend towards some of the tendencies of the Primitives.
 
One poster on the yahoo group believes we find anti means being taught in Skepp's Divine Energy, Hussey's God's Operations of Grace but no Offers of Grace and Easton's The Honeycomb of Free Justification and Dangerous Dead Faith.

I would say Fortner is very close to the Gospel Standard Baptists but does not fence the Table during the Lord's Supper and does not speak out about common grace or duty faith. When I emailed him about duty faith a few years ago he said he wouldn't comment.

jm
 
Quote, 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 made alive. God did not employ an instrument or means when He infused physical life into the body of Adam. There were only two factors: the dust of the ground and the creative power of God which vivified that dust. The Divine omnipotence and dead matter were brought into direct contact, with nothing interposing. The dust was not a means or instrument by which God originated life. So in regeneration there are only two factors: the human soul destitute of spiritual life, and the Holy Spirit who quickens it.

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 we remember 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.

“The unenlightened understanding is unable to apprehend, and the unregenerate will is unable to believe. Vital force is lacking in these two principal factors. What is needed at this point is life and force itself. Consequently, the Author of spiritual life Himself must operate directly, without the use of means or instruments; and outright give spiritual life and power from the dead: that is, ex nihilo. The new life is not imparted because man perceives the truth, but he perceives the truth because the new life is imparted. A man is not regenerated because lie has first believed in Christ, but he believes in Christ because he has been regenerated.” (W. T. Shedd, Presbyterian, 1889)
 
Quote, 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 made alive. God did not employ an instrument or means when He infused physical life into the body of Adam. There were only two factors: the dust of the ground and the creative power of God which vivified that dust. The Divine omnipotence and dead matter were brought into direct contact, with nothing interposing. The dust was not a means or instrument by which God originated life. So in regeneration there are only two factors: the human soul destitute of spiritual life, and the Holy Spirit who quickens it.

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 we remember 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.

“The unenlightened understanding is unable to apprehend, and the unregenerate will is unable to believe. Vital force is lacking in these two principal factors. What is needed at this point is life and force itself. Consequently, the Author of spiritual life Himself must operate directly, without the use of means or instruments; and outright give spiritual life and power from the dead: that is, ex nihilo. The new life is not imparted because man perceives the truth, but he perceives the truth because the new life is imparted. A man is not regenerated because lie has first believed in Christ, but he believes in Christ because he has been regenerated.” (W. T. Shedd, Presbyterian, 1889)

But see, here's where we need to ask some questions. And you brothers might be able to elaborate on this more than myself, for I have only recently come to a Means position myself, and am becoming acquainted with some of these learned figures of the past.

Here we see demonstrated the necessity of understanding one's definition of regeneration. He obviously is treating regeneration in its narrow sense, being the first work of God upon the soul. I have found similar such treatments in A.W. Pink, W.E. Best, and John Gill. But I do not feel Shedd nor any others would have held to a no means form of regeneration when it was defined in its broad sense of being inclusive of conversion, such as Calvin treated it.

What I'm really looking for is evidence of someone who felt men could be saved and go to heaven, having never heard of the gospel or some truth derived from the Word within their lifetime. That is what Primitive Baptists contend today, which to me is a serious error. They feel that multiplied millions of God's elect have perished, never having heard the gospel. I do not feel that there is any historical evidence that anyone believed such prior to 1850 or so.
 
I think we Calvinists often carelessly speak of things happening "first" and "second" when there is no time gap at all involved but merely a logical priority and cause rather than a stepwise progression over time.

When God moves the wheel, all the spokes move at once.
 
Yes David, I agree. Shedd was probably referring to a logical 'first'. And I have no problem with his words when he defines regeneration as he has. When some that I read behind use such language, however, they don't specify. And it makes me pull my hair out!

I have heard tell that Berkhof condoned the time gap. Do you know if this is so?
 
EFFECTUAL CALLING

(Edited by Hoyt D. F. Sparks)

“We know that all things work together for good to them that love God, to them who are the called according to his purpose.” Romans 8:28.



A qualification of the persons to whom this effectual calling in the text belongs, is, They are the called of God. All things work for good “to them who are called.” Though this word “called” is placed in order after loving of God, yet in nature it goes before it. Love is first named, but not first wrought; we must be called of God, before we can love God.

Calling is made (Rom. 8:30) the middle link of the golden chain of salvation. It is placed between predestination and glorification; and if we have this middle link fast, we are sure of the two other ends of the chain. For the clearer illustration of this there are six things observable:

1. A distinction about calling. There is a two*-fold call.

There is an outward call, which is nothing else but God’s blessed tender of grace in the gospel, His parleying with sinners, when He invites them to come in and accept of mercy. Of this our Saviour speaks: “Many are called, but few chosen” (Matt. 20:16). This external call is insufficient to salvation, yet sufficient to leave men without excuse. (NOTE ADDED by Hoyt D. F. Sparks, May 4, 2011: Reader, please note closely this #1 above. Here Mr. Watson is saying that GOD, through the operation of the Holy Spirit, speaks to the non-elect and “invites” them to come in and “accept” of mercy. Such writing is not sustained as set forth in the Bible. What we do find in the Bible, concerning those of the non-elect, who are without excuse, not partaking of the Gospel of Jesus Christ is shown in Romans 1:20: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.” Therefore, we need to understand fully that GOD, through operation of the Holy Spirit, does not call the non-elect nor does HE give them opportunity of any kind or type to accept anything pertaining to the Gospel of Jesus Christ the Messiah. Moreover, we find that the non-elect are blinded to the Gospel of Jesus Christ, and, therefore, are unable to respond Spiritually in any way to the Gospel of Jesus Christ: “Romans 11:7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. 2 Corinthians 3:14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the Old Testament; which vail is done away in Christ.”)

There is an inward call, when God wonderfully overpowers the heart, and draws the will to embrace Christ. This is, as Augustine speaks, an effectual call. God, by the outward call, blows a trumpet in the ear; by the inward call, He opens the heart, as He did the heart of Lydia (Acts 16:14). The outward call may bring men to a profession of Christ; the inward call brings them to a possession of Christ. The outward call curbs a sinner; the inward call changes him.

2. Our deplorable condition before we are called.

We are in a state of vassalage. Before God calls a man, he is at the devil’s call. If he say, Go, he goes: the deluded sinner is like the slave that digs in the mine, hews in the quarry, or tugs at the oar. He is at the command of Satan, as the ass is at the command of the driver.

We are in a state of darkness. “Ye were sometimes darkness” (Eph. 5:8). Darkness is very disconsolate. A man in the dark is full of fear, he trembles every step he takes. Darkness is dangerous. He who is in the dark may quickly go out of the right way, and fall into rivers or whirlpools; so in the darkness of ignorance, we may quickly fall into the whirlpool of hell.

We are in a state of impotency, “When we were without strength” (Rom. 5:6). No strength to resist a temptation, or grapple with a corruption; sin cut the lock where our strength lay (Judg. 16:20). Nay, there is not only impotency, but obstinacy, “Ye do always resist the Holy Ghost” (Acts 7:51). Besides indisposition to good, there is opposition.

We are in a state of pollution. “I saw thee polluted in thy blood” (Ezek. 16:6). The fancy coins earthly thoughts; the heart is the devil’s forge, where the sparks of lust fly.

We are in a state of damnation. We are born under a curse. The wrath of God abideth on us (John 3:36). This is our condition before God is pleased by a merciful call to bring us near to Himself, and free us from that misery in which we were before engulfed.



3. The means of our effectual call. The ordinary means which the Lord uses in calling us, is not by raptures and revelations, but is:

By His Word, which is “the rod of his strength” (Psalm 105:2). The voice of the Word is God’s call to us; therefore He is said to speak to us from heaven (Heb. 12:25). That is, in the ministry of the Word. When the Word calls from sin, it is as if we heard a voice from heaven.

By His Spirit. This is the loud call. The Word is the instrumental cause of our conversion, the Spirit is the efficient. The ministers of God are only the pipes and organs; it is the Spirit blowing in them, that effectually changes the heart. “While Peter spoke, the Holy Ghost fell on all them that heard the word” (Acts 10:44). It is not the farmer’s industry in ploughing and sowing, that will make the ground fruitful, without the early and latter rain. So it is not the seed of the Word that will effectually convert, unless the Spirit put forth His sweet influence, and drops as rain upon the heart. Therefore the aid of God’s Spirit is to be implored, that He would put forth His powerful voice, and awaken us out of the grave of unbelief. If a man knock at a gate of brass, it will not open; but if he come with a key in his hand, it will open: so when God, who has the key of David in His hand (Rev. 3:7) comes, He opens the heart, though it be ever so fast locked against Him.

4. The method God uses in calling of sinners.

The Lord does not tie Himself to a particular way, or use the same order with all. He comes sometimes in a still small voice. Such as have had godly parents, and have sat under the warm sunshine of religious education, often do not know how or when they were called. The Lord did secretly and gradually instill grace into their hearts, as the dew falls unnoticed in drops. They know by the heavenly effects that they are called, but the time or manner they know not. The hand moves on the clock, but they do not perceive when it moves.

Thus God deals with some. Others are more stubborn and knotty sinners, and God comes to them in a rough wind. He uses more wedges of the law to break their hearts; He deeply humbles them, and shows them they are damned without Christ. Then having ploughed up the fallow ground of their hearts by humiliation, He sows the seed of consolation. He presents Christ and mercy to them, and draws them passionately to desire and faithfully to rest upon Him. Thus He wrought upon Paul, and called him from a persecutor to a preacher. This call, though it is more visible than the other, yet is not more real. God’s method in calling sinners may vary, but the effect is still the same.

5. The properties of this effectual calling.

It is a sweet call. God so calls as He allures: He draws. The stubbornness is conquered. “Thy people shall be willing in the day of thy power” (Psalm 110:8). After this call there are no more disputes, they readily obeys God’s call: as when Christ called Zacchaeus, he joyfully welcomed Him into his heart and house.

It is a Holy call. “Who hath called us with a holy calling” (2 Tim. 1:9). This call of God calls men out of their sins: by it they are set apart for God. The vessels of the tabernacle were taken from common use, and set apart to a holy use; so they who are effectually called are separated to God’s service. The God whom we worship is holy, the work we are employed in is holy, the place we hope to arrive at is holy; all this calls for holiness. A Christian’s heart is to be the presence-chamber of the blessed Trinity; and shall not holiness to the Lord be written upon it? Believers are children of God the Father, members of God the Son, and temples of God the Holy Ghost. Holiness of Christ within is the badge and livery of God’s people. “The people of thy holiness” (Isaiah 63:18). As chastity distinguishes a virtuous woman from a harlot, so holiness distinguishes the godly from the wicked. It is a holy calling; “For God hath not called us unto uncleanness, but unto holiness” (1 Thess. 4:7). Let not any man say he is called of God, that lives in sin. Has God called you to be a swearer, to be a drunkard? Nay, let not the merely moral person say he is effectually called. What is civility without sanctity? It is but a dead carcass strewed with flowers. The king’s picture stamped upon brass will not go current for gold. The merely moral man looks as if he had the King of heaven’s image stamped upon him; but he is no better than counterfeit metal, which will not pass for current with God.

It is an irresistible call. When God calls a man by His grace, he cannot but come. You may resist the minister’s call, but you cannot the Spirit’s call. The finger of the blessed Spirit can write upon a heart of stone, as once He wrote His laws upon tables of stone. God’s words are creating words; when He said “Let there be light, there was light”; and when He says, “Let there be faith”, it shall be so. When God called Paul, he answered to the call, “I was not disobedient to the heavenly vision” (Acts 26:19). God rides forth conquering in the chariot of His gospel; He makes the blind eyes see, and the stony heart bleed. If God will call a man, nothing shall lie in the way to hinder; difficulties shall be untied, the powers of hell shall disband. “Who hath resisted his will?” (Rom. 9:19). God bends the iron sinew, and cuts asunder the gates of brass (Psalm 107:16). When the Lord touches a man’s heart by His Spirit, all proud imaginations are brought down, and the fort-royal of the will yields to God. I may allude to Psalm 114:5, “What ailed thee, 0 thou sea, that thou fleddest? thou Jordan, that thou wast driven back?” The man that before was as a raging sea, foaming forth wickedness, now on a sudden flies back and trembles, he falls down as the jailor, “What must I do to be saved?” (Acts 16:30). What ails thee, 0 sea? What ails this man? The Lord has been effectually calling him. He has been working a work of grace, and now his stubborn heart is conquered by a sweet violence.

It is a high calling. “I press toward the mark, for the prize of the high calling of God” (Phil. 3:14). It is a high calling, because we are called to high exercises of religion—to die to sin, to be crucified to the world, to live by faith, to have fellowship with the Father (I John 1:3). This is a high calling; here is a work too high for men in a state of nature to perform. It is a high calling, because we are called to high privileges, to justification and adoption, to be made co-heirs with Christ. He that is effectually called is higher than the princes of the earth.

It is a gracious call. It is the fruit and product of free grace. That God should call some, and not others; some taken, and others left: one called who is of a more rugged, morose disposition, another of sharper intellect, of a sweeter temper, rejected, here is free grace. That the poor should be rich in faith, heirs of a kingdom (James 2:5), and the nobles and great ones of the world for the most part rejected, “Not many noble are called” (1 Cor. 1:26); this is free and rich grace. “Even so, Father, for so it seemed good in thy sight” (Matt. 11:26). That under the same sermon one should be effectually wrought upon, another no more moved than a dead man with the sound of music; that one should hear the Spirit’s voice in the Word, another not hear it; that one should be softened and moistened with the influence of heaven, another, like Gideon’s dry fleece, has no dew upon him: behold here distinguishing grace! The same affliction converts one and hardens another. Affliction to one is as the bruising of spices, which cast forth a fragrant smell; to the other it is as the crushing of weeds in a mortar, which are more unsavoury. What is the cause of this, but the free grace of God? it is a gracious calling; it is all enamelled and interwoven with free grace.

It is a glorious call. “Who hath called us unto his eternal glory” (1 Pet. 5:10). We are called to the enjoyment of the ever-blessed God: as if a man were called out of a prison to sit upon a throne. Quintus Curtius writes of one, who while digging in his garden was called to be king. Thus God calls us to glory and virtue (2 Pet. 1:3). First to virtue, then to glory. At Athens there were two temples, the temple of Virtue , and the temple of Honour ; and no man could go to the temple of honour, but through the temple of virtue. So God calls us first to virtue, and then to glory. What is the glory among men, which most so hunt after, but a feather blown in the air? What is it to the weight of glory? Is there not great reason we should follow God’s call? He calls to preferment; can there be any loss or prejudice in this? God would have us part with nothing for Him, but that which will damn us if we keep it. He has no design upon us, but to make us happy. He calls us to salvation, He calls us to a kingdom. Oh, how should we then, with Bartimaeus, throw off our ragged coat of sin, and follow Christ when He calls!

It is a rare call. But few are savingly called. “Few are chosen” (Matt. 22:14). Few, not collectively, but comparatively. The word ‘to call’ signifies to choose out some from among others. Many have the light brought to them, but few have their eyes anointed to see that light. “Thou hast a few names in Sardis that have not defiled their garments” (Rev. 3:4). How many millions sit in the region of darkness! And in those climates where the Sun of righteousness does shine, there are many who receive the light of the truth, without the love of it. There are many formalists, but few believers. There is something that looks like faith, which is not. The Cyprian diamond, says Pliny, sparkles like the true diamond, but it is not of the right kind, it will break with the hammer: so the hypocrite’s faith will break with the hammer of persecution. But few are truly called. The number of precious stones is few, to the number of pebble stones. Most men shape their religion according to the fashion of the times; they are for the music and the idol (Dan. 3:7). The serious thought of this should make us work out our salvation with fear, and labour to be in the number of those few whom God has translated into a state of grace.

It is an unchangeable call. “The gifts and calling of God are without repentance” (Rom. 11:29). That is, as a learned writer says, those gifts which flow from election. When God calls a man, He does not repent of it. God does not, as many friends do, love one day, and hate another; or as princes, who make their subjects favourites, and afterwards throw them into prison. This is the blessedness of a saint; his condition admits of no alteration. God’s call is founded upon His decree, and His decree is immutable. Acts of grace cannot be reversed. God blots out His people’s sins, but not their names. Let the world ring changes every hour, a believer’s condition is fixed and unalterable.

6. The end of our effectual calling is the honour of God. “That we should be to the praise of his glory” (Eph. 1:12). He that is in the state of nature, is no more fit to honour God, than a brute is to put forth acts of reason. A man before conversion continually reflects dishonour upon God. As black vapours which arise out of fenny, moorish grounds, cloud and darken the sun, so out of the natural man’s heart arise black vapours of sin, which cast a cloud upon God’s glory. The sinner is versed in treason, but understands nothing of loyalty to the King of heaven. But there are some whom the lot of free-grace falls upon, and these shall be taken as jewels from among the rubbish, and be effectually called, that they may lift up God’s name in the world. The Lord will have some in all ages who shall oppose the corruptions of the times, and bear witness to His truths. He will have His worthies, as king David had. They who have been monuments of God’s mercies, will be trumpets of His praise.

These considerations show us the necessity of effectual calling. Without it there is no going to heaven. We must be “made meet for the inheritance” (Col. 1:12). As God makes heaven fit for us, so He makes us fit for heaven; and what gives this meetness, but effectual calling? A man remaining in the filth and rubbish of nature is no more fit for heaven, than a dead man is fit to inherit an estate. The high calling is not a thing arbitrary or indifferent, but as needful as salvation; yet alas, how is this one thing needful neglected! Most men, like the people of Israel , wander up and down to gather straw, but do not mind the evidences of their effectual calling.

Take notice what a mighty power God puts forth in calling of sinners! God does so call as to draw (John 6:44). Conversion is styled a resurrection. “Blessed is he that hath part in the first resurrection” (Rev. 20:6). That is, a rising from sin to grace. A man can no more convert himself than a dead man can raise himself. It is called a creation (Col. 3:10). To create is above the power of nature.

Objection. But, say some, the will is not dead but asleep, and God, by a moral persuasion, does only awaken us, and then the will can obey God’s call, and move of itself to its own conversion.

Answer. To this I answer, Every man is by sin bound in fetters. “I perceive that thou art in the bond of iniquity” (Acts 8:23). A man that is in fetters, if you use arguments, and persuade him to go, is that sufficient? There must be a breaking of his fetters, and setting him free, before he can walk. So it is with every natural man; he is fettered with corruption; now the Lord by converting grace must file off his fetters, nay, give him legs to run too, or he can never obtain salvation.

Use. An exhortation to make your calling sure. “Give diligence to make your calling sure” (2 Pet. 1:10). This is the great business of our lives, to get sound evidences of our effectual calling. Do not acquiesce in outward privileges, do not cry as the Jews, “The temple of the Lord!” (Jer. 7:4). Do not rest in baptism; what is it to have the water, and want the Spirit? Do not be content that Christ has been preached to you. Do not satisfy yourselves with an empty profession; all this may be, and yet you are no better than blazing comets. But labour to evidence to your souls that you are called of God. Be not Athenians to inquire news. What is the state and complexion of the times? What changes are likely to happen in such a year? What is all this, if you are not effectually called? What if the times should have a fairer aspect? What though glory did dwell in our land, if grace does not dwell in our hearts? Oh my brethren, when things are dark without, let all be clear within. Give diligence to make your calling sure, it is both feasible and probable. God is not wanting to them that seek Him. Let not this great business hang in hand any longer. If there were a controversy about your land, you would use all means to clear your title; and is salvation nothing? Will you not clear your title here? Consider how sad your case is, if you are not effectually called.

You are strangers to God. The prodigal went into a far country (Luke 15:13), which implies that every sinner, before conversion, is afar off from God. “At that time ye were without Christ, strangers to the covenants of promise” (Eph. 2:12). Men dying in their sins have no more right to promises than strangers have to the privilege of free-born citizens. If you are strangers, what language can you expect from God, but this, “I know you not!”

If you are not effectually called, you are enemies. “Alienated and enemies” (Col. 1:21). There is nothing in the Bible you can lay claim to, but the threatenings. You are heirs to all the plagues written in the book of God. Though you may resist the commands of the law, you cannot flee from the curses of the law. Such as are enemies to God, let them read their doom. “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me” (Luke 19:27). Oh, how it should concern you therefore to make your calling sure! How miserable and damnable will your condition be, if death call you before the Spirit call you!

Question. But is there any hope of my being called? I have been a great sinner.

Answer. Great sinners have been called. Paul was a persecutor, yet he was called. Some of the Jews who had a hand in crucifying Christ, were called. God loves to display His free grace to sinners. Therefore be not discouraged. You see a golden cord let down from heaven for poor trembling souls to lay hold upon.

Question. But how shall I know I am effectually called?

Answer. He who is savingly called is called out of himself, not only out of sinful self, but out of righteous self; he denies his duties and moral endowments. “Not having mine own righteousness” (Phil. 3:9). He whose heart God has touched by His Spirit, lays down the idol of self-righteousness at Christ’s feet, for Him to tread upon. He uses morality and duties of piety, but does not trust to them. Noah’s dove made use of her wings to fly, but trusted to the ark for safety. This is excellent, when a man is called out of himself. This self-renunciation is, as Augustine says, the first step to saving faith.

He who is effectually called has a visible change wrought. Not a change of the faculties, but of the qualities. He is altered from what he was before. His body is the same, but not his mind; he has another spirit. Paul was so changed after his conversion that people did not know him (Acts 9:21). Oh what a metamorphosis does grace make! “And such were some of you; but ye are sanctified, but ye are justified” (1 Cor. 6:11). Grace changes the heart.

In effectual calling there is a three-fold change wrought:

(1). There is a change wrought in the understanding. Before, there was ignorance, darkness was upon the face of the deep; but now there is light, “Now ye are light in the Lord” (Eph. 5:8). The first work of God in the creation of the world was light; so it is in the new creation. He who is savingly called says with that man in the gospel: “Whereas I was blind, now I see” (John 9:25). He sees such evil in sin, and excellency in the ways of God, as he never saw before. Indeed, this light which the blessed Spirit brings, may well be called a marvellous light. “That ye should shew forth the praises of Him who hath called you into his marvellous light” (1 Pet. 2:9).

It is a marvellous light in six respects. (1) It is strangely conveyed. It does not come from the celestial orbs where the planets are, but from the Sun of righteousness. (2) It is marvellous in the effect. This light does that which no other light can. It makes a man perceive himself to be blind. (3) It is a marvelous light, because it is more penetrating. Other light may shine upon the face; this light shines into the heart, and enlightens the conscience (2 Cor. 4:6). (4) it is a marvellous light, because it sets those who have it a marvelling. They marvel at themselves, how they could be contented to be so long without it. They marvel that their eyes should be opened, and not others. They marvel that notwithstanding they hated and opposed this light, yet it should shine in the firmament of their souls. This is what the saints will stand wondering at to all eternity. (5) It is a marvellous light, because it is more vital than any others. It not only enlightens, but quickens; it makes alive those who “were dead in trespasses and sins” (Eph. 2:1). Therefore it is called the “light of life” (John 8:12). (6) It is a marvellous light, because it is the beginning of everlasting light. The light of grace is the morning-star which ushers in the sunlight of glory.

Now then, reader, can you say that this marvellous light of the Spirit has dawned upon you? When you were enveloped in ignorance, and did neither know God nor yourself, suddenly a light from heaven shined round about you. This is one part of that blessed change which is wrought in the effectual calling.

(2). There is a change wrought in the will. “To will is present with me” (Rom. 7:18). The will, which before opposed Christ, now embraces Him. The will, which was an iron sinew, is now like melting wax; it readily receives the stamp and impression of the Holy Ghost. The will moves heavenward, and carries all the orbs of the affections along with it. The regenerate (those born again-hs) will answers to every call of God, as the echo answers to the voice. “Lord, what wilt thou have me to do?” (Acts 9:6). The will now becomes a volunteer, it enlists itself under the Captain of salvation (Heb. 2:10). Oh what a happy change is wrought here! Before, the will kept Christ out; now, it keeps sin out.

(3). There is a change in the conduct. He who is called of God, walks directly contrary to what he did before. He walked before in envy and malice, now he walks in love; before he walked in pride, now in humility. The current is carried quite another way. As in the heart there is a new birth, so in the life a new edition. Thus we see what a mighty change is wrought in such as are called of God.

How far are they from this effectual call who never had any change? They are the same they were forty or fifty years ago, as proud and carnal as ever. They have seen many changes in their times, but they have had no change in their heart. Let not men think to leap out of the harlot’s lap (the world) into Abraham’s bosom; either they must have a gracious change while they live, or a cursed change when they die.

He who is called of God esteems this call as the highest blessing. A king whom God has called by His grace, esteems it more that he is called to be a saint, than that he is called to be a king. He values his high-calling more than his high-birth. Theodosius thought it a greater honour to be a Christian than to be an emperor. A carnal person can no more value spiritual blessings than a baby can value a diamond necklace. He prefers his worldly grandeur, his ease, plenty, and titles of honour, before conversion. He had rather be called duke than saint, a sign he is a stranger to effectual calling. He who is enlightened by the Spirit, counts holiness his best heraldry, and looks upon his effectual calling as his preferment. When he has taken this degree, he is a candidate for heaven.

He who is effectually called, is called out of the world. It is a “heavenly calling” (Heb. 3:1). He that is called of God, minds the things of a heavenly aspect; he is in the world, but not of the world. Naturalists say of precious stones, though they have their matter from the earth, yet their sparkling lustre is from the influence of the heavens: so it is with a godly man, though his body be from the earth, yet the sparkling of his affections is from heaven; his heart is drawn into the upper region, as high as Christ. He not only casts off every wicked work, but every earthly weight. He is not a worm, but an eagle.

Another sign of our effectual calling is diligence in our ordinary calling. Some boast of their high calling, but they lie idly at anchor. Religion does not seal warrants to idleness. Christians must not be slothful. Idleness is the devil’s bath; a slothful person becomes a prey to every temptation. Grace, while it cures the heart, does not make the hand lame. He who is called of God, as he works for heaven, so he works in his trade.

Amen
 
I just happened to come across a quote from Pink while reading from his Preface to a 'A FourFold Salvation':

"On the other hand, there are those who not only grant that salvation is by grace alone, but who deny that God uses any means whatever in the accomplishment of His eternal purpose to save His elect—overlooking the fact that the sacrifice of Christ is the grand "means"’!"

Pink is, of course, a recent figure. If you know who he is here charging with advocating anti-means, please enlighten us.
 
The following article by A.W. Pink was taken from his book “The Holy Spirit” chapter 11.

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We shall now confine ourselves to the initial operation of the Spirit within the elect of God. Different writers have employed the term “regeneration” with varying latitude: some restricting it unto a single act, others including the whole process by which one becomes a conscious child of God. This has hindered close accuracy of thought, and has introduced considerable confusion through the confounding of things which, though intimately related, are quite distinct. Not only has confusion of thought resulted from a loose use of terms, but serious divisions among professing saints have issued therefrom. We believe that much, if not all, of this would have been avoided bad theologians discriminated more sharply and clearly between the principle of grace (spiritual life) which the Spirit first imparts unto the soul, and His consequent stirrings of that principle into exercise.

In earlier years we did not ourselves perceive the distinction which is pointed by John 6:63 and I 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 (I Peter 1:23).

James 1:18, 1 Peter 1:23, and parallel passages, refer not to the original communication of spiritual life to the soul, but rather to our being enabled to act from that life and induced to love and obey God by means of the Word of Truth; which presupposes a principle of grace already planted in the heart. In His work of illumination, conviction, conversion, and sanctification, the Spirit uses the Word as the means thereto, but in His initial work of “quickening” He employs no means, operating immediately or directly upon the soul.

First there is a “new creation” (2 Cor. 5:17; Eph. 2:10), and then the “new creature” is stirred into exercise. Faith and all other graces are wrought in us by the Spirit through the instrumentality of Word, but not so with the principle of life and grace from which these graces proceed.

In His work of “quickening,” by which we mean the impartation of spiritual life to the soul, the Spirit acts immediately from within, and not by applying something from without. Quickening is a direct operation of the Spirit without the use of any instrument: the Word is used by Him afterwards to call into exercise the life then communicated.

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 made alive. God did not employ an instrument or means when He infused physical life into the body of Adam. There were only two factors: the dust of the ground and the creative power of God which vivified that dust. The Divine omnipotence and dead matter were brought into direct contact, with nothing interposing. The dust was not a means or instrument by which God originated life. So in regeneration there are only two factors: the human soul destitute of spiritual life, and the Holy Spirit who quickens it.

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 we remember 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.

“The unenlightened understanding is unable to apprehend, and the unregenerate will is unable to believe. Vital force is lacking in these two principal factors. What is needed at this point is life and force itself. Consequently, the Author of spiritual life Himself must operate directly, without the use of means or instruments; and outright give spiritual life and power from the dead: that is, ex nihilo. The new life is not imparted because man perceives the truth, but he perceives the truth because the new life is imparted. A man is not regenerated because lie has first believed in Christ, but he believes in Christ because he has been regenerated.”
(W. T. Shedd, Presbyterian, 1889)

Under the guise of honoring the written word, many have (no doubt unwittingly) dishonored the Holy Spirit. The idea which seems to prevail in “orthodox” circles today is that all which is needed for the salvation of souls is to give out the Word in its purity, God being pledged to bless the same. How often we have heard it said, “The Word will do its own work.” Many suppose that the Scriptures are quite sufficient of themselves to communicate light to those in darkness and life to those who are dead in sins. But the record which we have of Christ’s life ought at once to correct such a view: who preached the Word as faithfully as He, yet how very few were saved during His three and a half years’ ministry!

The parable of the Sower exposes the fallacy of the theory now so widely prevailing. The “seed” sown is the Word. It was scattered upon various kinds of ground, yet notwithstanding the purity and vitality of the seed, where the soil was unfavorable, no increase issued therefrom. Until the ground was made good, the seed yielded no increase, That seed might be watered by copious showers and warmed by a genial sum, but while the soil was bad there could be no harvest. The ground must be changed before it could be fertile. Nor is it the seed which changes the soil: what farmer would ever think of saying, The seed will change the soil! Make no mistake upon this point: the Holy Spirit must first quicken the dead soul into newness of life before the Word obtains any entrance.

To say that life is communicated to the soul by the Spirit’s application of the Word, and then to affirm that it is the principle of life which gives efficacy to the Word, is but to reason in a circle. The Word cannot profit any soul spiritually until it be “mixed with faith” (Hebrews 4:2), and faith cannot be put forth unless it proceeds from a principle of life and grace; and therefore that principle of life is not produced by it.

“We might as well suppose that the presenting of a picture to a man who is blind can enable him to see, as we can suppose that the presenting of the Word in an objective way is the instrument whereby God produces the internal principle by which we are enabled to embrace it”
(Thos. Ridgley, Presbyterian, 1730 – quoted by us to show we are not here inculcating some new doctrine.)

Yet notwithstanding what has been pointed out above, many are still likely to insist upon the quickening power which inheres in the Word itself, reminding us that its voice is that of the Almighty.

This we freely and fully acknowledge, but do not all the unregenerate resist, and refuse to heed that Voice?

How then, is that opposition to be removed?

Take an illustration. Suppose the window of my room is darkened by an iron wall before it. The sun’s beams beat upon it, but still the wall remains. Were it of ice, it would melt away, but the nature of iron is to harden and not soften under the influence of heat.

How, then, is the sun to enter any room?

Only by removing that wall: a direct power must be put forth for its destruction. In like manner, the deadly enmity of the sinner must be removed by the immediate operation of the Spirit, communicating life, before the Word enters and affects him.

“The light of the body is the eye: if therefore thine eye be single thy whole body shall he full of light. But if thine eve be evil, thy whole body shall be full of darkness.”
(Matt. 7:22-23)

By the “eye” is not here meant the mind only, but the disposition of the heart (cf. Mark 7:22). Here Christ tells us in what man’s blindness consists, namely, the evil disposition of his heart, and that the only way to remove the darkness, and let in the light, is to change the heart, An “evil eye.” is not cured or its darkness removed merely by casting light upon it, any more than the rays of the sun communicate sight unto one whose visive faculty is dead. The eye must be cured, made “single,” and then it is capable of receiving the light.

“It is said the Lord opened the heart of Lydia, that she attended onto the things that were spoken by Paul (Acts 16:14). It would be a contradiction, and very absurd, to say, that God’s Word spoken by Paul was that by which her heart was opened; for she knew not what he did speak, until her heart was opened to attend to his words and understand them. Her heart was first opened in order for his words to have any effect or give any light to her. And this must be done by an immediate operation of the Spirit of God on her heart. This was the regeneration now under consideration, by which her heart was renewed, and formed unto true discerning like the single eye.”
(Sam. Hopkins, 1792).

The soul, then, is quickened into newness of life by the direct and supernatural operation of the Spirit, without any medium or means whatever. It is not accomplished by the light of the Word, for it is His very imparting of life which fits the heart to receive the light. This initial work of the Spirit is absolutely indispensable in order to have spiritual illumination. It is depravity or corruption of heart which holds the mind in darkness, and it is in this that unregeneracy consists, it is just as absurd to speak of illumination being conveyed by the Word in order to have a change of heart, or the giving of a relish for spiritual things, as it would be to speak of giving the capacity to a man to taste the sweetness of honey while lie was devoid of a palate.

No, men are not “quickened” by the Word, they must be quickened in order to receive and understand the Word.

“And I will give them a heart to know me, that I am the Lord; and they shall be my people, and I will be their God” (Jer. 24:7): that statement would be quite meaningless if a saving knowledge of or experimental acquaintance with God were obtained through the Word previous to the “new heart” or spiritual life being given, and was the means of our being quickened. “The fear of the Lord is the beginning of knowledge” (Prov. 1:7); the “fear of the Lord” or Divine grace communicated to the heart (spiritual life imparted) alone lays the foundation for spiritual knowledge and activities.

“For as the Father raiseth up the dead, and quickeneth, even so the Son quickeneth whom He will” (John 5:21); “It is the Spirit that quickeneth: the flesh profiteth nothing” (John 6:63). All the Divine operations in the economy of salvation proceed from the Father, are through the Son, and are executed by the Spirit. Quickening is His initial work in the elect. It is that supernatural act by which He brings them out of the grave of spiritual death on to resurrection ground. By it He imparts a principle of grace and habit of holiness; it is the communication of the life of God to the soul. It is an act of creation (II Cor. 5:17). It is a Divine “workmanship” (Eph. 2:10). All of these terms describe an act of Omnipotency. The origination of life is utterly impossible to the creature. He can receive life; he can nourish life, he can use and exert it, but cannot create life.

In this work the Spirit acts as sovereign. “The wind bloweth where it listeth (or “pleaseth”) …so is every one that is born of the Spirit” (John 3:8) This does not mean that He acts capriciously, or without reason and motive, but that He is above any obligation to the creature, and is quite uninfluenced by us to what He does. The Spirit might justly have left every one of us in the hardness of our hearts to perish forever. In quickening one and not another, in bringing a few from death unto life and leaving the mass still dead in trespasses and sins, the Spirit has mercy “on whom He will have mercy.” He is absolutely free to work in whom He pleases, for none of the fallen sons of Adam have the slightest claim upon Him.

The quickening of the spiritually dead into newness of life is therefore an act of amazing grace: it is an unsought and unmerited favor. The sinner, who is the chosen subject of this Divine operation and object of this inestimable blessing, is infinitely ill-deserving in himself, being thoroughly disposed to go on in wickedness till this change is wrought in him. He is rebellious, and will not hearken to the Divine command; be is obstinate and refuses to repent and embrace the gospel. However terrified he may be with the fears of threatened doom, however earnest may be his desire to escape misery and be happy forever, no matter how many prayers he may make and things he may do, he has not the least inclination to repent and submit to God. His heart is defiant, full of enmity against God, and daily does he add iniquity unto iniquity. For the Spirit to give a new heart unto such an one is indeed an act of amazing and sovereign grace.

This quickening by the Spirit is instantaneous: it is a Divine act, and not a process; it is wrought at once, and not gradually. In a moment of time the soul passes from death unto life. The soul which before was dead toward God, is now alive to Him. The soul which was completely under the domination of sin, is now set free, though the sinful nature itself is not removed nor rendered inoperative, yet the heart is no longer en rapport (in sympathy) with it. The Spirit of God finds the heart wholly corrupt and desperately wicked, but by a miracle of grace He changes its bent, and this by implanting within it the imperishable seed of holiness. There is no medium between a carnal and a spiritual state: the one is what we were by nature, the other is what we become by grace, by the instantaneous and invincible operation of the Almighty Spirit.

This initial work of quickening is entirely unperceived by us, for it lies outside the realm and the range of human consciousness. Those who are dead possess no perception, and though the work of bringing them on to resurrection ground is indeed a great and powerful one, in the very nature of the case its subjects can know nothing whatever about it until after it has been accomplished. When Adam was created, he was conscious of nothing but that lie now existed and was free to act: the Divine operation which was the cause of his existence was over and finished before he began to be conscious of anything. This initial operation of the Spirit by which the elect become new creatures can only be known by its effects and consequences. “The wind bloweth where it listeth,” that is first; then “thou hearest the sound thereof” (John 3:8) – it is now made known, in a variety of ways, to the conscience and understanding.

Under this work of quickening we are entirely passive, by which is meant that there is no co-operation whatever between the will of the sinner and the act of the Holy Spirit. As we have said, this initial work of the Spirit is effected by free and sovereign grace, consisting of the infusion of a principle of spiritual life into the soul, by which all its faculties are supernaturally renovated. This being the case, the sinner must be entirely passive, like clay in the hands of a potter, for until Divine grace is exerted upon him be is utterly incapable of any spiritual acts, being dead in trespasses and sins. Lazarus co-operated not in his resurrection: he knew not that the Savior had come to his sepulchre to deliver him from death. Such is the case with each of God’s elect when the Spirit commences to deal with them. They must first be quickened into newness of life before they can have the slightest desire or motion of the will toward spiritual things; hence, for them to contribute the smallest iota unto their quickening is utterly impossible.

The life which the Spirit imparts when He quickens is uniform in all its favored subjects.

“As seed virtually contains in it all that afterwards proceeds from it, the blade, stalk, ear, and full corn in the ear, so the first principle of grace implanted in the heart seminally contains all the grace which afterwards appears in all the fruits, effects, acts, and exercises of it.”
(John Gill)

Each quickened person experiences the same radical change, by which the image of God is stamped upon the soul: “that which is born of the Spirit is spirit” (John 3:6), never anything less, and never anything more. Each quickened person is made a new creature in Christ, and possesses all the constituent parts of “the new man.” Later, some may be more lively and vigorous at their birth, as God gives stronger faith unto one than to another; yet there is no difference in their original: all partake of the same life.

While there is great variety in our perception and understanding of the work of the Spirit within its, there is no difference in the initial work itself. While there is much difference in the carrying on of this work unto perfection in the growth of the “new creature” – some making speedy progress, others thriving slowly and bringing forth little fruit – yet the new creation itself is the same in all. Each alike enters the kingdom of God, becomes a vital member of Christ’s mystical body, is given a place in the living family of God. Later, one may appear more beautiful than another, by having the image of his heavenly Father more evidently imprinted upon him, yet not more truly so, There are degrees in sanctification, but none in vivification. There has never been but one kind of spiritual quickening in this world, being in its essential nature specifically the same in all.

Let it be pointed out in conclusion that the Spirit’s quickening is only the beginning of God’s work of grace in the soul. This does not wholly renew the heart at once: no indeed, the inner man needs to be “renewed day by day” (2 Cor. 4:16).

But from that small beginning, the work continues – God watering it “every moment” (Isa. 27:3) – and goes on to perfection; that is, till the heart is made perfectly clean and holy, which is not accomplished till death. God continues to work in His elect, “both to will and to do of His good pleasure,” they being as completely dependent upon the Spirit’s influence for every right exercise of the will after, as for the first. “Being confident of this very thing, that He which hath begun a good work in you will finish it until the day of Jesus Christ” (Phil. 1:6)
 
The phrase, "life precedes birth" might make some people believe that there are spiritually alive people out there that are not yet converted. I would prefer another phrase be used.
 
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