neither be known nor obeyed. Seeing cannot be the means of being born again, for one must first be born again in order to see the kingdom of God ( <430303>John 3:3). The mind will not choose God until God appears to be the greatest good.
Edwards, quoted by Griffin, Divine Efficiency, 64 ? ?Let the sinner apply his rational powers to the contemplation of divine things, and let his belief be speculatively correct; still he is in such a state that those objects of contemplation will excite in him no holy affections.? The Scriptures declare ( <450807>Romans 8:7) that ?the mind of the flesh is enmity? ? not against some error or mistaken notion of God ? but ?is enmity against God.? It is God?s holiness, mandatory and punitive, that is hated. A clearer view of that holiness will only increase the hatred. A woman?s hatred of spiders will never be changed to love by bringing them close to her. Magnifying them with a compound oxy-hydrogen microscope will not help the matter. Tyler: ?All the light of the last day will not subdue the sinners heart.? The mere presence of God and seeing God face to face will be hell to him, if his hatred be not first changed to love. See E. D. Griffin, Divine Efficiency, 105-116, 203-221; and review of Griffin, by S. R. Mason, Truth Unfolded, 383-407.
Bradford, Heredity and Christian Problems, 229 ? ?Christianity puts three motives before men: love, self-love, and fear.? True, but the last two are only preliminary motives, not essentially Christian. The soul that is moved only by self-love or by fear has not yet entered into the Christian life at all. And any attention to the truth of God, which originates in these motives, has no absolute moral value and cannot be regarded as even a beginning of salvation. Nothing but holiness and love are entitled to be called Christianity and these the truth of itself cannot summon up. The Spirit of God must go with the truth to impart right desires and to make the truth effective. E. G. Robinson: ?The glory of our salvation can no more be attributed to the word of God only, than the glory of a Praxiteles or a Canova can be ascribed to the chisel or the mallet with which he wrought into beauty his immortal creations.?
C. The immediate agency of the Holy Spirit, as the efficient cause of regeneration.
In ascribing to the Holy Spirit the authorship of regeneration, we do not affirm that the divine Spirit accomplishes his work without any accompanying instrumentality. We simply assert that the power, which regenerates, is the power of God and that although conjoined with the use of means, there is a direct operation of this power upon the sinner?s heart,
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