Quest. LXVII., LXVIII.
Quest. LXVII.What is effectual calling?
Answ.Effectual calling is the work of God’s almighty power and grace; whereby, out of his free and special love to his elect, and from nothing in them moving him thereunto, he doth, in his accepted time, invite and draw them to Jesus Christ by his word and Spirit, savingly enlightening their minds, renewing, and powerfully determining their wills; so as they, although in themselves dead in sin, are hereby made willing and able, freely to answer his call, and to accept and embrace the grace offered and conveyed therein.
Quest. LXVIII.Are the elect effectually called?
Answ.All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.
We have, in these answers, an account of the first step that God takes, in applying the redemption purchased by Christ; which is expressed, in general, by the wordcalling; whereby sinners are invited, commanded, encouraged, and enabled, to come to Christ, in order to their being made partakers of his benefits: the apostle styles it anhigh,holy, andheavenly calling, Phil. iii. 14. 2 Tim. i. 9. Heb. iii. 1. and a beingcalled unto the fellowship of his Son Jesus Christ our Lord, 1 Cor. i.8. Herein we arecalled out of darkness into his marvellous light, 1 Pet. ii. 9. andto his eternal glory by Jesus Christ, chap. v. 10. And, indeed, the word is very emphatical: For,
1. A call supposes a person to be separate, or at a distance from him that calls him; and it contains an intimation of leave to come into his presence. Thus, in effectual calling, he who was departed from God, is brought nigh to him. God, as it were, says to him, as he did to Adam, when flying from him, and dreading nothing so much as his presence, when apprehending himself exposed to the stroke of his vindictive justice,Where art thou?Gen. iii. 9. which is styled,God’s calling unto him. Or, it is like as when a traveller is taking a wrong way, and in danger of falling into some pit, or snare; and a kind friend calls after him to return, and sets him in the right way: thus God calls to sinners, or says, as the prophet expresses it;Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left.
2. Herein God deals with men as reasonable creatures; which is by no means to be excluded from our ideas of the work of grace; though this work contain in it some superior, or supernatural methods of acting, in order to bring it about; yet we may be under a divine influence, as turning to God, or effectually called by him, and accordingly acted by a supernatural principle; and at the same time our understandings, or reasoning powers, not rendered useless, but enlightened or improved thereby; by which means, every thing that we do, in obedience to the call of God, appears to be most just and reasonable. This gives no ground for any one to conclude, that, according to our method of explaining this doctrine, we lay ourselves open to the absurd consequence fastened upon it; as though God dealt with us as stocks and stones: but more of this may be considered under a following head.
We now proceed, more particularly, to consider the subject-matter of these two answers; wherein we have an account of the difference between theexternalcall of the gospel, which is explained in the latter of them, and theinternal, saving, and powerful call, which is justly termedeffectual; and is considered in the former of them. And,
First, Concerning the outward and common call, together with the persons to whom it is given; the design of God in giving it, and also the issue thereof, with respect to a great number of those who are said to be called.
The reason why we choose to insist on this common call, in the first place, is because it is antecedent, and made subservient to the other in the method of the divine dispensation;inasmuch as we are first favoured with the word and ordinances, and then they are made effectual to salvation.
1. Therefore we shall consider what we are to understand by this common call.
It is observed, that it is by the ministry of the word, in which Christ is set forth in his person and offices, and sinners are called to come to him; and in so doing, to be made partakers of the blessings which he has purchased. This is the sum and substance of the gospel-ministry; and it is illustrated Matt. xxii. 1, &seq.by the parable of themarriage-feast, which theking made for his son, and sent his servants; by which is signified gospel-ministers, tocallor invite, and therein to use all persuasive arguments to prevail with persons to come to it: this is styled their beingcalled. And the observation made on persons refusing to comply with this call, when it is said,Many are called, but few are chosen, ver. 14. plainly intimates, that our Saviour here means no other than a common or ineffectual call. And in another parable it is illustrated by anhouseholder’s hiring labourers into his vineyard, Matt. xx. 1, &seq.at several hours of the day: some were hired early in the morning, at thethird hour; others at thesixthandninth; which denotes the gospel-call, that the Jewish church had to come to Christ before his incarnation, under the ceremonial law; and others were hired at theeleventhhour, denoting those who were called, at that time, by the ministry of Christ and his disciples: that this was only a common and external call, is evident, not only from the intimation that they, who hadborne the burden and heat of the day; that is, for many ages had been a professing people,murmured, because others, who were called at the eleventh hour, had an equal share in his regard; but also from what is expressly said, (the words are the same with those wherewith the other parable before-mentioned, is closed)Many are called, but few are chosen, ver. 16.
Moreover, the apostle intends this common call, when he speaks of some who have beencalled into the grace of Christ; not called by the power and efficacious grace of Christ, as denoting that the call was effectual; but called, or invited to come and receive the grace of Christ; or called externally, and thereby prevailed on to embrace the doctrine of the grace of Christ: these are said to besoon removed unto another gospel, Gal. i. 6. And elsewhere, chap. v. 7. he speaks of some, who, whenthe truth, or the doctrines of the gospel, were first presented to them, expressed, for a time, a readiness to receive it; upon which account he says,Ye did run well, or, ye began well; but yet they did not afterwards yield the obedience of faith, to that truth which they seemed, at first, to have a very great regard:upon which occasion the apostle says,This persuasion cometh not of him that calleth you, ver. 8.
They who express some regard to this call, are generally said to havecommongrace, as contradistinguished from others, who are under the powerful, and efficacious influences of the Spirit, which are styledspecial. The former of these are oftentimes under some impressive influences by the common work of the Spirit, under the preaching of the gospel; who, notwithstanding, are in an unconverted state; their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of the consequences thereof, abstain from many enormous crimes, as well as practise several duties of religion; they are also said to be made partakers of some great degrees of restraining grace; and all this arises from no other than the Spirit’s common work of conviction; as he is said,to reprove the world of sin, John xvi. 8.
These are styled, in this answer, the common operations of the Spirit: they may be called operations, inasmuch as they contain in them something more than God’s sending ministers to address themselves to sinners, in a way of persuasion or arguing; for, the Spirit of God deals with their consciences under the ministry of the word. It is true, this is no more than common grace; yet it may be styled the Spirit’s work: for though the call be no other than common, and the Spirit considered as an external agent, inasmuch as he never dwells in the hearts of any but believers, yet the effect produced, is internal in the mind and consciences of men, and, in some degree, in the will; which is almost persuaded to comply with it. These operations are sometimes called the Spirit’sstriving with man, Gen. vi. 3. but inasmuch as many of these internal motions are said to be resisted and quenched, when persons first act contrary to the dictates of their consciences, and afterwards wholly extinguish them; therefore the Spirit’s work in those whom he thus calls, is not effectual or saving; these are not united to Christ by his Spirit, nor by faith; and this is generally styled common grace, in speaking to which, we shall consider,
(1.) That there are some things presented to us, in an objective way, which contain the subject matter of the gospel, or that call, which is given to sinners to pursue those methods, which, by divine appointment, lead to salvation. Asfaith cometh by hearing, and hearing by the word of God, Rom. x. 17. so do common convictions, and whatever carries in it the appearance of grace in the unregenerate. In this respect God deals with men as intelligent creatures, capable of making such improvement of those instructions and intimations, as may tend,in many respects, to their advantage. This must be supposed, or else the preaching of the gospel could not be reckoned an universal blessing to them who are favoured with it, abstracting from those saving advantages which some are to receive hereby. This is here called the grace which is offered to them, who are outwardly called, by the ministry of the word.
Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject: though some, of late, have been ready to conclude, that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue to this purpose; that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in these words, I should rather choose to substitute others in the room of them: however, to remove prejudices, or unjust representations, which the use thereof may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand thereby. If it be said, This mode of speaking is not to be found in scripture; this, it is true, should make us less tenacious of it. Nevertheless, it may be used without just offence given, if it be explained agreeably thereunto.[5]Therefore let it be considered,
(2.) That the presenting an object, whatever it be, to the understanding and will, is generally called, anofferingit; as God says to David, from the Lord;I offer thee three things, choose thee one of them, &c. 1 Sam. xxiv. 12. So if God sets before us life and death, blessing and cursing, and bids us choose which we will have; this is equivalent to what is generally called, an offer of grace.
And as for invitations to come to Christ, it is plain, that there are many scriptures that speak to that purpose; namely, when it is said,In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink, John vii. 37. And,Ho every one that thirsteth, come ye to the waters, Isa. lv. 1. And elsewhere Christ says,Come unto me all ye that labour, and are heavy laden, and I will give you rest, Matt. xi. 28. And,Let him that is athirst come; and whosoever will, let him take of the water of life freely, Rev. xxii. 17.
(3.) When an offer, or invitation to accept of a thing, thus objectively presented to us, is made, it always supposes the valuableness thereof; and how much it would be our interest to accept of it; and that it is our indispensable duty so to do; which are the principal ideas that I intend, in my sense of the word, when I speak of offers of grace in the gospel, or invitations to come to Christ. Nevertheless, taking them in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace: thus it may be said, that Christ came into the world to save sinners; and that he will certainly apply the redemption, which he has purchased, to all, for whom this price was given; and also, that a right to salvation is inseparably connected with faith and repentance; and that these, and all other graces are God’s gifts; and that we are to pray, wait, and hope for them, under the ministry of the word; and if we be, in God’s own time and way, enabled to exercise these graces, this will be our unspeakable advantage: and therefore it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings: these things may be done; and consequently the gospel may be thus preached, without supposing that grace is in our ownpower: and this is what we principally intend by gospel-overtures or invitations.
(4.) Nevertheless we cannot approve of some expressions subversive of the doctrine of special redemption, how moving and pathetic soever they may appear to be; as when any one, to induce sinners to come to Christ, tells them, that God is willing, and Christ is willing, and has done his part, and the Spirit is ready to do his; and shall we be unwilling, and thereby destroy ourselves? Christ has purchased salvation for us: the Spirit offers his assistances to us; and shall we refuse these overtures? Christ invites us to come to him, and leaves it to our free-will, whether we will comply with, or reject these invitations: he is, at it were, indeterminate, whether he shall save us or no, and leaves the matter to our own conduct; we ought therefore to be persuaded to comply with the invitation. This method of explaining offers of grace, and invitations, to come to Christ, is not what we intend when we make use of these expressions.
2. We are now to consider the persons to whom this common call is given. It is indefinite, not directed only to the elect, or those, with respect to whom God designs to make it effectual to their salvation; for, according to the commission which our Saviour gave to his apostles, the gospel was to be preached to all nations, or to every creature in those places to which it was sent: and the reason of this is obvious; namely, because the counsel of God, concerning election, is secret, and not to be considered as the rule of human conduct; nor are they, whom God is pleased to employ in preaching the gospel, supposed to know whether he will succeed their endeavours, by enabling those who are called, to comply with it.
3. We shall now shew how far the gospel-call may, without the superadded assistance of special grace, be improved by men, in order to their attaining some advantage by it, though short of salvation: this may be done in two respects.
(1.) Gross enormous crimes may hereby be avoided: this appears in many unconverted persons, who not only avoid, but abhor them; being induced hereunto by something in nature that gives an aversion to them. And it may be farther argued, from the liableness of those who commit them, to punishment in proportion to their respective aggravations; which must either suppose in man, a power to avoid them: or else, the greatest degree of punishment would be the result of a necessity of nature, and not self-procured by any act of man’s will; though all suppose the will to be free, with respect to actions that are sinful. It would be a very poor excuse for the murderer to allege, that he could not govern his passion, but was under an unavoidable necessity to take away the life of another.Shall the man that commits those sins, which are contrary to nature, say, That his natural temper and disposition is so much inclined thereunto, that he could, by no means, avoid them? If our natural constitution be so depraved and vitiated, that it leads us, with an uncommon and impetuous violence, to those sins that we were not formerly inclined to: whence does this arise, but from the habits of vice, being increased by a wilful and obstinate continuance therein, and many repeated acts which they have produced? and might not this, at least, in some degree, have been avoided? We must distinguish between habits of sin, that immediately flow from the universal corruption of nature, and those that have taken deeper root in us, by being indulged, and exerting themselves, without any endeavours used, to restrain and give a check to them.
And if it be supposed that our natures are more habitually inclined to sin than once they were, might we not so far use the liberty of our wills, as to avoid some things, which, we are sensible, will prove a temptation to those particular acts thereof; whereby the corruption of nature, that is so prone to comply with it, might be in some measure, restrained, though not overcome: this may be done without converting grace; and consequently some great sins may be avoided. To deny this, would be not only to palliate, but open a door to all manner of licentiousness.
(2.) Man has a power to do some things that are materially good; though not good in all those circumstances in which actions are good that accompany or flow from regenerating grace. Ahab’s humility, 1 Kings xxi. 29. and Nineveh’s repentance, Jonah iii. 5. and seq. arose from the dread they had of the divine threatenings; which is such an inducement to repentance and reformation, as takes its rise from nothing more than the influence of common grace. Herod himself, though a vile person,feared John, knowing that he was a just man and an holy: and when he heard him, did many things, and heard him gladly, Mark vi. 20. And the Gentiles are said todo by nature, the things; that is, some thingscontained in the law; insomuch thatthey are a law unto themselves, Rom. ii. 14. Therefore they did them by the influence of common grace. And these things, namely, abstaining from grosser sins, and doing some actions materially good, have certainly some advantage attending them; as thereby the world is not so much like hell as it would otherwise be: and as to what respects themselves, a greater degree of punishment is hereby avoided.
3. We are now to consider the design of God in giving this common call in the gospel, which cannot be the salvation of all who are thus called: this is evident; because all shall not be saved; whereas, if God had designed their salvation, he wouldcertainly have brought it about; since his purpose cannot be frustrated. To say that God has no determinations relating to the success of the gospel, reflects on his wisdom: and to conclude that things may happen contrary to his purpose, argues a defect of power; as though he could not attain the ends he designed: but this having before been insisted on, under the heads of election and special redemption, I shall pass it by at present, and only consider, that the ends which God designed in giving the gospel, were such as were attained by it, namely, the salvation of those who shall eventually be saved, the restraining of those who have only common grace, and the setting forth the glorious work of redemption by Jesus Christ; which, as it is the wonder of angels, who desire to look into it; so it is hereby designed to be recommended as worthy of the highest esteem, even in those who cast contempt on it: and hereby they are convicted, who shut their eyes against, and neglect to behold that glorious light which shines so brightly therein.
Object.To this it is objected, that if Christ invites and calls men to come to him, as he often does in the New Testament; and when they refuse to do it, mentions their refusal with a kind of regret; as when he says,Ye will not come to me, that ye might have life, John v. 40. this, they suppose, is no other than an insult on mankind, a bidding them come without the least design that they should; as if a magistrate should go to the prison door, and tell the unhappy man, who is not only under lock and key, but loaded with irons, that he would have him leave that place of misery and confinement, and how much he should rejoice, if he would come out; and upon that condition, propose to him several honours that he has in reserve for him: this, say they, is not to deal seriously with him. And if the offer of grace in the gospel, answers the similitude, as they suppose it exactly does, then there is no need for any thing farther to be replied to it; the doctrine confutes itself; as it argues the divine dealings with men illusory.
Answ.This similitude, how plausible soever it may appear to be to some, is far from giving a just representation of the doctrine we are maintaining: for when the magistrate is supposed to signify his desire that the prisoner would set himself free, which he knows he cannot do; hereby it is intimated, that though God knows that the sinner cannot convert himself, yet he commands him to do it, or to put forth supernatural acts of grace, though he has no principle of grace in him: but let it be considered, that this God no where commands any to do.[6]Our Saviour intends as much as this, when he speaks of thetree’s being made good, before the fruit it produces can be so, Matt. xii. 33. or that it is impossible formen to gather grapesof thorns, or figs of thistles, chap. vii. 17. implying, that there must be an internal disposition wrought, before any acts of grace can he put forth: this is supposed in the preaching of the gospel, or the call to sinners to repent and believe, which they have no reason to conclude that they can do without the aids of divine grace, and these they are to wait, pray and hope for, in all God’s instituted methods.
Moreover, as for those promises which are made to us, if we would release ourselves from the chains of sin, and the account given, how much God would rejoice in our being set free, when the thing is, in itself, impossible; this is no otherwise true than as it contains a declaration of the connexion there is between conversion and salvation, or freedom from the slavery of sin, and God’s conferring many spiritual honours and privileges on those who are converted; not that it does, in the least, denote that it is in our own power to convert ourselves: but that this may be more clearly understood, we shall consider it with relation to the two branches before mentioned, and so speak of God, either as commanding, calling, and inviting men to do what is out of their power, namely, to repent, and believe; or else, as holding forth promises of that salvation which they shall not attain; because these graces are out of their power, which contains the substance of what is usually objected against the doctrine we are maintaining, by those who are on the other side of the question; who suppose that this method of procedure is illusory, and therefore unbecoming the divine perfections. And,
1. Concerning God’s commanding, calling, and inviting men to do what is out of their own power; as for instance, bidding a dead man to arise, or one that is blind to see, or those that are shut up in prison, to come out from thence. This is to be explained, and then, perhaps, the doctrine we are maintaining, will appear to be less exceptionable. We have, elsewhere, in defending the head of particular redemption, against an objection not much unlike to this, considered how Christ is said to be offered in the gospel,[7]or in what sense the overture may be said to be made to all that are favoured with it; and yet the efficacy thereof, only extend to those whom Christ has redeemed, and shall be effectually called. But that we may a little farther explain this matter, let us consider,
(1.) That the gospel contains a declaration, that God designs to save a part of this miserable world; and, that in subserviency thereunto, he has given them a discovery of Christ, as the object of faith, and the purchaser and author of salvation.
(2.) He does not therein give the least intimation to any, while in a state of unregeneracy, that they shall be enabled to believe: and, as the consequence thereof, be saved. Theirnames, characters, or places of abode, or their natural embellishments, who shall attain this privilege, are no where pointed at in scripture; nor is the book of God’s secret purpose, concerning election to eternal life, opened, so as that any one can discern his name written in it, before he be effectually called; for we have no warrant to look any farther than God’s revealed will, which assigns no evidence of our interest in the saving blessings of the gospel, till they are experienced by us, in this effectual call.
(3.) God plainly discovers to men, in the gospel, that all those graces, which are inseparably connected with salvation, are his work and gift, and consequently out of their own power; or thatit is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Rom. ix. 16. Therefore he no where tells the man, whois tied and bound with the chain of his sin, that he is able to set himself free; but puts him upon expecting and praying for it, from thepitifulness of his great mercy. He no where tells him, that he can implant a principle of spiritual life and grace in himself; or that he ought so much as to attempt to do any thing to atone for his sins, by his obedience and sufferings, but suggests the contrary, when he says,Surely, shall one say, in the Lord have I righteousness and strength, Isa. xlv. 24.
(4.) He gives none the least ground to expect, or lay claim to salvation, till they believe; and as faith and salvation are both his gifts, he puts them upon seeking, and desiring them, in their respective order; first grace, and then glory.
(5.) The gospel-call is designed to put men upon a diligent attendance on the ordinances, as means of grace, and to leave the issue and success thereof to God, whowaits that he may be gracious; that so his sovereignty may appear more eminently in the dispensing this privilege; and, in the mean time, assigns it as their duty towait for him, chap. xxx. 18. And while we are engaged in this duty, we are to acknowledge, that we have nothing that can give us any right to this privilege. So that God might justly deny success to his ordinances. Nevertheless, if he is pleased to give us, while we are attending on them, those earnest desires of their being made effectual to our conversion and salvation, we may conclude this to be a token for good, that he designs us some special advantage thereby; and we do not know but that even this desire of grace may be the beginning of the Spirit’s saving work, and therefore an earnest of his carrying it on.
(6.) When God commands persons, in the gospel, to do those things which cannot be performed without his special grace, he sometimes supposes them, when he gives forth the command, to have a principle of spiritual life and grace, whichis, in effect to bid one that is made alive, to put forth living actions; which respect, more especially, the progress of grace after the work is begun; in which sense I understand those words of the apostle,Work out your salvation with fear and trembling; for it is God which worketh; that is, hath wrought, in you both to will and to do, of his good pleasure, Phil. ii. 12.
2. If we consider the gospel as holding forth promises of salvation, when, at the same time, it is not in our power to exercise those graces that accompany it; which gives farther occasion to those that except against the doctrine we are maintaining, to conclude, that it represents God as offering those blessings which he does not design to bestow: This may give us occasion to explain what we mean, when we consider salvation as offered in the gospel; whereby we understand nothing else but a declaration, that all who repent and believe, shall be saved; which contains a character, or description of the persons who have ground to expect this privilege: not that salvation is founded on dubious and uncertain conditions, which depend upon the power and liberty of our will; or impossible conditions; as though God should say, if man will change his own heart, and work faith, and all other graces in himself, then he will save him: but all that we mean by it is, that those graces, which are inseparably connected with salvation, are to be waited for in our attendance on all God’s ordinances, and when he is pleased to work them, then we may conclude, that we have a right to the promise of salvation. Thus concerning the gospel-call, what it is, how far it may be improved by those who are destitute of special grace, and what is God’s design in giving it: we now proceed to consider,
3. The issue and consequence thereof, as it is farther observed in this answer, that many wilfully neglect, contemn, or refuse to comply with it, with respect to whom it is not made effectual to their salvation. This appears from the report that Christ’s disciples brought to him, concerning the excuses that many made when called to come to the marriage feast, in the parable: One pretended, that he hadbought a piece of ground, and must needs go see it; and another, that he hadbought five yoke of oxen, andmustgo to prove them; and anotherhad married a wife, andthereforecould not come. It is elsewhere said, thatthey all made light of it, and went their ways; one to his farm, another to his merchandise; and the remnant took his servants, and entreated them spitefully, and slew them, Luke xiv. 18-20. compared with Matt. xxii. 5, 6.
And the prophet introduces our Saviour himself as complaining,I have laboured in vain, I have spent my strength for nought, Isa. xlix. 4, 5. And the reason hereof is, because Israel isnot gathered; which words are to be understood in acomparative sense, as denoting the fewness of those who complied with his gracious invitations, to come to him, or were convinced, by the miracles which he wrought to confirm his doctrine.
This is also farther evident, from the small number of those who are effectually prevailed upon under the gospel dispensation, which the apostle callsthe grace of God that brings salvation, that hath appeared to all men, teaching them to deny all ungodliness and worldly lusts; and to live soberly, righteously, and godly, in this present world. And also, from the great opposition and hatred, which many express to the person of Christ, who is the subject matter thereof; which the prophet not only relates, as what was observed in his day, but foretells, that in after-ages, a great part of mankind would not believe the report made concerning him; but that he should bedespised and rejected of men, who wouldhide, as it were,their faces from him, andnot esteem him, Isa. liii. 1, 3. This is certainly the highest contempt of the gospel; for it is an undervaluing the greatest privileges, as though they were not worthy to be embraced, desired, or sought after; and inasmuch as this is wilful, arising from the enmity of the will of man against God, and the method of salvation which he has prescribed therein, it has a tendency to provoke his wrath; so that being justly left in their unbelief, they will not come to Christ, that they may have life. And as they are judicially left to themselves, they contract a greater degree of alienation from, and averseness to God, and so never truly come to Jesus Christ; which is an awful and tremendous consideration.
This is the consequence of it, with respect to those who have only this common call; and therefore we must not conclude, that it is sufficient to salvation, unless there be an internal effectual call; and what this is, will be considered under our next head; but before we enter thereon, it is necessary for us to enquire, whether all, at least, those who sit under the sound of the gospel, have sufficient grace given them, so as that, by their own conduct, without the internal powerful influences of the Spirit, they may attain to salvation. This argument is much insisted on by those who adhere to the Pelagian scheme; and therefore we cannot wholly pass it over: and for our setting this matter in a just light, let it be considered; that every one must allow, that all who sit under the sound of the gospel, have sufficient objective grace, or sufficient external means, to lead them in the way of salvation; for to deny this, would be to deny that the gospel is a perfect rule of faith: this therefore is allowed on both sides; and we think nothing more is intended, when God says, concerning the church of the Jews,What could have been done more to my vineyard, that I have not done in it, Isa. v. 4.
But the question is, whether there be a sufficiency of power, or ability in man; so that without the internal efficacious grace of God, determining and inclining the will, to make a right improvement of it, it may be sufficient to the salvation of those to whom it is given? This is what we cannot but deny. Now, that the external means of grace are not rendered effectual to the salvation of all who are favoured with them, is evident; because, as was but now observed, many neglect and contemn the gospel: and as to others who improve it, so that the means of grace become effectual, it must be enquired; what it is that makes them so? How comes it to pass, that the preaching thereof is styled, to some, a savour of life, to others, a savour of death? The answer which the Pelagians give to this, is, that they, in whom it is effectual, render it so, by their improving the liberty of their will; so that they choose what is represented in the gospel, as eligible, and refuse the contrary. And if the question be asked, who maketh thee to differ from another? they have, when disposed to speak agreeably to their own scheme, this answer ready at hand, I make myself to differ; that is as much as to say, I have a natural power of improving the means of grace, without having recourse to God for any farther assistance, in a supernatural way.
It may easily be observed, that this supposition is greatly derogatory to the glory of God; and renders all dependance on him, both to will and to do, unnecessary: It supposes that we have sufficient ability to work those graces in ourselves that accompany salvation; otherwise it is not sufficient to salvation; and therefore it is contrary to all those scriptures which speak of them as the work, or the effect of the exceeding greatness of the power of God: which leads us to consider,
Secondly, The doctrine of effectual calling, as contained in the former of the answers, which we are explaining; in which we may observe,
I. The character of those who are effectually called antecedent thereunto. They have nothing that can recommend them to the divine favour; for being considered as fallen, guilty creatures, they are not only unable to make atonement for sin, but to do what is spiritually good: thus the apostle represents them,as without strength, Rom. v. 6. which is the immediate consequence of man’s first apostacy from God; and universal experience, proves that we have a propensity to every thing that is evil, which daily increases: And to this we may add, that the mind is blinded, the affections stupified, the will full of obstinacy, the conscience disposed to deal treacherously, whereby we deceive ourselves; so that the whole soul is out of order. The apostle speaks of manby nature, asdead intrespasses and sins, walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; having their conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, Eph. ii. 1-3. And the prophet speaks of theheartof man, as beingdeceitful above all things, and desperately wicked, Jer. xvii. 9. And the apostle describes some as ‘walking in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness,’ Eph. iv. 17-19. and others, as being ‘filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful,’ Rom. i. 29-31. This, indeed, is spoken of the Gentiles, who were destitute of the means of grace, and had contracted greater degrees of impiety than many others; but they, who are effectually called, would have run into the same abominations, their natures being equally inclined thereunto, without preventing grace; as some of the church of Corinth are said to have done before their conversion, whom he speaks of as once having been ‘unrighteous, fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves; covetous, drunkards, revilers, extortioners,’ 1 Cor. vi. 9, 10, 11. And elsewhere he says, ‘We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another,’ Tit. iii. 3. And the obstinacy and perverseness of men, going on in a course of sin, is so great, that God reproves a professing people, by telling them, thattheir neck was as an iron sinew, and their brow brass, Isa. xlviii. 4. Thus they were, before herefinedandchosesome ofthem, in the furnace of affliction, ver. 10. From hence it evidently appears, that men are not naturally inclined to comply with the gospel-call; but this is a privilege conferred on them, when, by the Spirit, it is made effectual to their salvation.
Objec.It is objected, to what has been said concerning persons being dead in sin, before they are effectually called; that that is no other than a metaphorical expression; and therefore the sense thereof is not to be strained so far as to suppose from hence, that they are altogether without a power to do that which is spiritually good.
Answ.When the state of men, before they are effectually called, is styled, a death in sin, which is a metaphorical expression, we must suppose, that there is a sense affixed to it, which, in some respects, is adapted to those ideas that we have of the word. If scripture-metaphors prove nothing, because the words are transferred from their literal sense to some other that is intended thereby, we shall be at the greatest loss to understand many important doctrines contained in the sacred writings, which abound very much with such modes of speaking. We do not suppose the metaphor to be extended so far, as that a person, dead in sin, is incapable of acting, as though he was a stock or a stone, the contrary to which is evident, from what has been before said concerning the power which they, who are in an unregenerate state, have of doing things materially good; but we are now considering men as unable to do what is good in all its circumstances, which may render their actions the object of the divine approbation, as agreeable to God’s revealed will; and this, we suppose, an unregenerate person is as unable to do, as a dead man is to put forth living actions; and the reason is, because he is destitute of a supernatural principle of spiritual life. Scripture and experience, not only evince the weakness, blindness, and disinclination of such, to what is good, but their averseness to it: So that whatever we do, either in the beginning or progress of the life of faith, must proceed from a renewed nature, or a supernatural principle implanted in the soul; which is sometimes called, anew heart, Ezek. xxxvi. 26. adivine nature, 2 Pet. i. 4. as well as a quickening, or being raised from the dead. This leads us to consider,
II. The change that is wrought in this effectual calling, together with the grounds we have to conclude, that it is a supernatural work, or, as it is styled in this answer, the work of God’s almighty power and grace. Those whom we more especially oppose in this head of argument, are the Pelagians, and others; who, though in some things they seem to recede from them, yet cannot support their cause without giving into their scheme, when treating on the subjects of free-will, nature and grace: these all allow that there is a change made in conversion or effectual calling; but they suppose that it is a change in man’s natural temper and disposition, rather than what arises from a supernatural principle, which, according to them, consists in overcoming those habits of sin, which we have contracted, and acquiring habits of virtue, a ceasing to do evil, and learning to do well; and that it is in their own power supposing the concurrence of God as a God of nature, or at least, some superadded assistances, from the external dispensations of providence, which have an influence on the minds of men,to produce this change; by this means they think that grace is first attained, and we disposed to comply with the external call of the gospel, whereby it is rendered effectual.
They sometimes indeed, use the word conversion, and speak of the power and grace of God herein; and that they may not seem to detract from the glory thereof, they profess themselves to adore and magnify God as the author of this work; but all this amounts to no more than nature acting under the influence of common providence. Something, indeed, they ascribe to God; but much less than what we think the scripture does.
That which they ascribe to him therein, is,
1. That he has made man an intelligent creature, having a power capable of choosing whatever seems advantageous, or refusing what appears to be destructive to him; and in order hereunto, he is able to discern, what is his duty and interest; and when the will duly attends to these dictates of the understanding, it has a power inclining it to be influenced thereby, and embrace whatever overtures are made conducive to his future happiness.
2. Whereas the understanding and reasoning powers and faculties, are oftentimes impaired and hindered, in their method of acting, by some accidental inconveniences of nature, such as the temperament of the body, or those diseases which it is sometimes liable to, which affect the mind; these God, by his powerful providence, removes, or fences against, that the work may go on successfully.
3. Sometimes our outward circumstances in the world, give a different turn to our passions, and hinder us from entertaining any inclinations to religion; therefore, they suppose, that there is a farther hand of providence in ordering the various changes or conditions of life, as to what concerns the prosperous or adverse circumstances thereof, whereby a sanguine temper is changed to that which has more of a melancholy or thoughtful disposition in it, more inclined to be afraid of those sins that are like to be prejudicial to him; an angry and choleric temper, changed to another that has a greater mixture of meekness and humility; and whatever hinderance may arise from his conversing with those who tempt him to lay aside all thoughts about religion, or by loading it with reproach, to make him ashamed to pretend to it, the providence of God so orders circumstances and things, as to make them unacceptable to him, or him disinclined to converse with them: by this means there arises a congruity, as they call it, between men’s natural dispositions and that grace which they are called, by the gospel, to exert, when they are persuaded to comply with it, without which the overture would be in vain.
4. Providence farther performs its part, by over-ruling someconcurring circumstances external to, and thought of, by him, in casting his lot among those who are able and desirous to persuade him to alter his sentiments, in matters of religion whose industry and zeal for his good, accompanied with their skilfulness in managing those persuasive arguments used to convince him, have a great tendency to prevail upon him; hereby he is persuaded to give the hearing to that which before he despised, and made the subject of ridicule; and sometimes the motives and inducements that are used, accompanied with the pathetic way of address, in those whose ministry he attends on, is very conducive to answer the end attained thereby, namely, his conviction and altering his conduct of life, pursuant thereunto; all which is under the unforeseen direction of providence.
5. They add, that there is a kind of internal work in exciting the passions, by a general influence upon them, leaving it, notwithstanding, in man’s power to determine them, with respect to their proper objects; and as for the will, that still remains free and unbiassed; but by this moral suasion, or these rational arguments, it is prevailed upon to comply with that which is for its advantage. According to this method of accounting for the work of conversion, what they attribute to the grace of God, is nothing more than what is the result of common providence; and it is supposed to act no otherwise than in an objective way; and that which gives the turn to all is, the influence of moral suasion, whereby men are prevailed on; but in all these respects, they are only beholden to God, as the God of nature: and when this is called, by them, a display of divine grace, nature and grace, in this matter, are made to signify the same thing, without scripture warrant.
Moreover, since, it is plain, all this may be done, and yet persons remain in an unconverted state, and the gospel-call be ineffectual, they suppose there is something to be performed on man’s part, which gives a sanction to, and completes the work: accordingly he must rightly use and improve the power of reasoning, which God has given him, by diligently observing and attending to his law; and he must persuade himself, that it is highly reasonable to obey it; and must also duly weigh the consequence of his compliance or refusal, and endeavour to affect himself with the consideration of promised rewards and punishments, to excite his diligence, or awaken his fears; and must make use of those motives that are proper to induce him to lead a virtuous life; and when he is brought to conclude this most eligible, then he must add hereunto, the force of the strongest resolutions, to avoid occasions of sin, perform several necessary duties, and associate himself with those whose conversation and example may induce him to be virtuous; he must attendon the word preached, with intenseness of thought, and a disposition to adhere, with the greatest impartiality, to what is recommended to him therein, as conducive to his future happiness: by this means he is persuaded; and from thence proceed those acts of grace, which afterwards, by being frequently repeated, arrive to a habit, which, if it be not lost by negligence, stupidity, and impenitency, or adhering to the temptations of Satan, being brought into a state of conversion, he is in a fair way to heaven, which, notwithstanding this, he may of by apostasy, since the work is to be carried on by him, as it was at first begun, by his own conduct.
This account of effectual calling or conversion, supposes it to be little more than a work of common providence; and all the grace they seem to own, is nothing more than nature exerting itself under the conduct of those reasoning powers which God has given it. None pretend to deny that our reasoning powers are herein to be exerted and improved; or that those arguments, which tend to give conviction, and motives to enforce obedience, must be duly attended to: neither do we deny that there is a kind hand of providence seen in over-ruling our natural tempers and dispositions, in giving a check to that corruption that is prevalent in us; and in rendering our condition of life, some way or other conducive to a farther work, which God designs to bring about. We also assert, that providence greatly favours us in bringing us under the means of grace, or casting our lot in such places where we have the advantages of the conversation and example of others, who are burning and shining lights in their generation; nor is it less seen in adapting a suitable word to our condition, or in raising our affections, while attending to it: but all this falls very short of effectual calling, as it is a display of God’s power and grace. This work is no more than natural; whereas conversion is a supernatural work. Hitherto we may be led by common grace; but effectual calling is a work of special grace; the effect of this is only a change of life: but we assert, and have scripture ground for it, that there is in that a change of heart. This scheme supposes the very principle and spring of grace to be acquired by man’s improving his natural powers, under the conduct of God’s providence: whereas, we suppose, and shall endeavour to prove, under a following head, that it is not acquired, but infused, and is the effect of divine power. This supposes the work to be brought about by moral suasion; and that the understanding, taking in the arguments that are made use of in an objective way, the will is induced to compliance, by choosing that which is good, and refusing that which is evil: whereas, we assert, that the will of man is bowed andsubjected to Christ, its enmity overcome; and accordingly we are said to be made willing in the day of his power.
But since that which bears the greatest share in this work, according to them, is the will and power of man, determining itself, by proper motives and arguments, to what is good; which supposes, that it acts freely therein. This may give us occasion to consider the nature of human liberty; we do not deny, in general, that man is endowed with a free will, which exerts itself in things of a lower nature, to that which we are speaking of, for this is as evident, as that he is endowed with an understanding: we shall therefore, in speaking concerning the liberty of the will of man, (1.) Consider what are the essential properties of liberty,[8]without which, an action would cease to be free. And, (2.) How far the power of man’s free-will may be extended, with a particular view to the matter, under our present consideration.
1. Concerning the nature and essential properties of human liberty. They, whose sentiments of free-will and grace we are opposing, suppose that it is essential to a free action, or otherwise it could not be denominated free, that it be performed with indifferency, that is, that the will of man should be so equally poised, that as it determines itself to one extreme, it might as well have determined itself to the other: therefore, he that loves God freely, might, by a determination of his will, as well have inclined himself to hate him; and on the other hand, he that hates God, might, by an act of his will, have determined himself to love him: the balance is supposed to be equal, and it is the method that the person uses to determine his will, that gives a turn to it. And from hence they infer, that they who persevere in grace, which they do freely, may, for the same reason, apostatize; yea, they proceed farther, at least some of them, who have maintained, that our Saviour might have sinned, and consequently the work of our redemption have miscarried in his hands; because, according to this notion of liberty, he acted freely in all those exercises of grace; which, we suppose, were no less free, because they were necessary; and also, from this account they give of liberty, they infer that the angels and glorified saints might sin, and so lose that state of blessedness, which they are possessed of; otherwise their obedience is not free; which absurdities are so apparently gross, that they who duly weigh them, will not easily give into this notion of liberty. And there is another absurdity, which the Pelagians dare not assert; for it would be the greatest blasphemy that could be contained in words, though it equally flows from this method of explaining the nature of liberty; that either God must not act freely, or else he mightact the contrary, with respect to those things in which he acts, like himself, as a God of infinite perfection; and accordingly, if he loves or delights in himself freely, or designs his own glory, as the highest end of all that he does, and uses means to bring about those ends which are most conducive thereunto; wherein his holiness, wisdom, justice, and faithfulness appear, I say, it will follow from their scheme, and I cannot but tremble to mention it, that he might do the contrary; and what is this but to say, that he might cease to be God.
The arguments which they who attempt to support this notion of liberty, insist on, are taken from the ideas which we generally have of a person’s acting freely; as for instance, if a man performs any of the common actions of life, such as walking, sitting, standing, reading, writing, &c. freely, he may do the contrary.
But to this I answer, That there is a vast difference between asserting, that many of the actions of life are arbitrary or indifferent, so that we might do the contrary; and saying that indifferency is essential to liberty; for that which is essential to an action must belong to every individual action of the same kind.[9]Thus concerning their notion of liberty, whom we oppose.
But on the other hand, that which we acquiesce in, is, that its essential property or nature, consists in a person’s doing a thing without being laid under a natural necessity to do it;[10]or doing it of his own accord, without any force laid on him.[11]Others express it by a person’s doing a thing out of choice, as having the highest reason to determine him so to do.[12]This is that notion of liberty which we cannot but approve of; and we are now to shew,
(2.) How far the power of man’s free-will may be extended, with a particular view to the matter under our present consideration. Here let it be observed,
1st, That the power of man’s will extends itself to things, within its own sphere, and not above it; all actions and powers of acting, are contained within certain limits, agreeable to the nature and capacity of the agent. Creatures below man,cannot put forth rational actions: and man cannot put forth supernatural actions, if he be not made partaker of a divine or spiritual nature, as being endowed with a supernatural principle, such as that which is implanted in regeneration. Consider him as an intelligent creature, and it is agreeable to his nature to put forth free actions, under the conduct and direction of the understanding; but if we consider him as renewed, converted, or effectually called, and acting agreeably thereunto, then he is under the influence of an higher principle, which I call adivine nature, according to the phrase which the apostle uses, 2 Pet. i. 4. The former of these supposes no more than the concourse of common providence, which at first gave, and then maintains our reasoning faculties; whereas the latter supposes, that we are under the influence of the Spirit; whereby we are enabled to act in a supernatural way, our natures being renewed and disposed thereunto, in which we are not divested of the liberty of our wills; but they are improved and enabled, to do what before they were averse and disinclined to.
That man acts freely in those things which are agreeable to his nature, as an intelligent creature, all will allow. Moreover, we consider the understanding and will, as both concurring in actions that are free, and that one of these is subservient to the other; as for instance, we cannot be said to desire, delight in, choose, or refuse a thing unless we have some idea of it, as an object, which we apprehend meet to be desired or rejected.
And if it be farther enquired, Whether the will has, in itself, a power to follow the dictates of the understanding, in things that are agreeable to our nature, and be generally disposed to do it, unless biassed by the passions, inclining and determining it another way? This, I think, is not to be denied; but in our present argument, we are to consider the will of man as conversant about things supernatural, and accordingly, must give a different account of Christian liberty, from that which is merely human, as before described. The Pelagians will allow what has been said concerning the nature of liberty in general; but the difference between us and them is, that we confine it within its own sphere; whereas they extend it farther, and apply it to regeneration, effectual calling, and conversion; in which respect it discovers itself no otherwise than as enslaved to, or a servant of sin;[13]and the powers and faculties of the soul, with relation hereunto, are weakened by the prevalency of corruption, so that we are not able to put forth those actions which proceed from, and determine a person to berenewed in the spirit of his mind; or to haveput on the new man, which after God is created in righteousness and true holiness.
Again, if it be farther enquired; whether the will necessarilyfollows the dictates of the understanding, so that the grace of God takes its first rise from thence? that which I would say in answer thereunto is, That the understanding, indeed, represents things spiritual and heavenly to us, as good and desirable, and worthy of all acceptation; and gives us an undeniable conviction, that all the motives used in scripture, to choose and embrace them, are highly probable; but yet it does not follow from hence, that the will of man is always overcome thereby;[14]and the reason is, because of that strong propensity and inclination that there is in corrupt nature to sin, which bids defiance to all those arguments and persuasions that are used to the contrary, till we are brought under the influence of a supernatural principle, implanted in the soul in effectual calling.
And this leads us farther to enquire: Whether, supposing a man has this principle implanted in effectual calling, he then acts freely; or, what is the liberty of man’s will, when internally moved and influenced by divine grace? In answer to which, we must consider, that special grace does not destroy, but improve the liberty of man’s will: when there is a new nature implanted in him, it discovers its energy, and makes a change in all the powers and faculties of the soul; there is a new light shining in the understanding, vastly different from, and superior to that which it had before; and it may truly be called,The light of life, John viii. 12. not only as it leads to eternal life; but as it proceeds from a principle of spiritual life: and this is what we generally callsaving knowledge; as it is said,This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent, chap. xvii. 13. Now this light in the understanding, being attended with power in the will, it is hereby induced to comply with its dictates, not barely as being prevailed on by rational arguments, but as there is a divine power accompanying them; it is not indeed prevailed on without arguments; for the Spirit makes use of the word to persuade, as well as to direct; though we do not, with the Pelagians, say, that the will is overcome only by arguments,as though the victory was owing to our power of reasoning; yet we freely own, that we act with judgment, and see the highest reason for what we do: we are enabled to use our reasoning powers indeed; but these are sanctified by the Spirit, as well as the will renewed; and both concur together, in order to our receiving and improving the doctrines contained in the gospel; and the Spirit of God also removes those rooted prejudices which we had entertained against the way of salvation by Christ: so that upon the whole, the gospel has its use, as it directs and excites our faith: our reasoning powers and faculties have their use also, as we take in, and are convinced, by what is therein contained; all this would be to no purpose, if there were not a superior power determining the will to a thorough compliance therewith. We do not deny that moral suasion oftentimes has a tendency to incline a man to the performance of moral duties; but it is what I rather choose to call evangelical persuasion, or the Spirit of God setting home upon the heart and conscience, what is contained in the gospel, that makes it effectual to salvation.[15]Thus concerning the natureand extent of human liberty; but inasmuch as this is not to be assigned as that which renders the gospel-call effectual, let it be farther considered,
III. That this is brought about by the almighty power of God, as it is observed in this answer, that it is a work of God’s almighty power and grace: this is that which enhances the excellency and glory of it, above all the works of common providence: however, when we say that it is a divine work, this is hardly sufficient to distinguish it from what the Pelagians often call it, by which they intend nothing more, than the powerful work of God, as the God of nature and providence; therefore we must farther consider it as a work of divine power, exerting itself in a supernatural way and not only excluding the agency of creatures, as bearing a part therein, but as opposed to those works which are brought about by the moral influence of persuasive arguments, without any change wrought in the will of man; in this sense we understand effectual calling to be a work of God’s almighty power.
And that this may appear, let it be premised, that it is not inconsistent with God’s dealing with men as intelligent creatures, endowed with liberty of will, for him to exert this power, since special providence, or efficacious grace, does no more destroy man’s natural powers, by its internal influence, enabling and exciting them to do what is supernaturally good, than common providence’s being conversant about the free actions of men, makes them cease to be free; only the former exerts itself in a different and superior way, producing effects much more glorious and excellent.
This being supposed, we shall, without pretending fully to explain the manner of the divine agency, which is principally known by its effects, endeavour to shew,
1. That effectual calling is, in a way of eminency, the work of divine power as distinguished from other works, which are, in their kind, the effects of power in a natural way.
2. We shall also observe what effects are produced thereby, and in what order.
3. Consider it, as it is, in a peculiar manner, attributed to the Spirit of God; and also shew, that it is a wonderful instance of his grace.
4. We shall consider this divine power as irresistible, and consequently such as cannot but be effectual to produce what is designed to be brought about thereby. And,
5. Speak something concerning the season in which this is done, which is called God’s accepted time.
1. Effectual calling is eminently a work of divine power; for the proof hereof, we have not only many express texts of scripture that sufficiently establish it, but we may appeal to the experience of those who are made partakers of this grace. If they compare their former and present state together, they may easily perceive in themselves, that there is such a change wrought in them, as is contrary to the inclinations of corrupt nature; whereby the stubbornness and obstinacy of their wills have been subdued, and such effects produced in them, as they never experienced before; and the manner of their production, as well as the consequences thereof, give them a proof of the agency of God herein, and the glory of his power exerted, so that they who deny it must be unacquainted with themselves, or not duly observe that which carries its own evidence with it.[16]
But we shall principally take our proofs from scripture, in which we have an account of the beginning of this work, which is styled the new birth; wherein we are said to be madepartakers of the divine nature, 2 Pet. i. 4. that is, a nature that is produced by divine power; and we are said to beborn, not of blood, nor of the will of the flesh, nor of the will of man, but of God, John i. 13. And the gospel, which is the instrument that he makes use of in calling effectually, is styled,The rod of his strength, Psal. cx. 2. the effect thereof, ascribed to therevelation of his arm, Isa. liii. 1. the season in which this is done, is called,The day of his power, Psal. cx. 3. and it is, by a metonymy, called,His power, 1 Cor. i. 18. Rom. i. 16. The cross of Christ is also, when preached, and made effectual for the answering this valuable end, styled, Thepower of God, 1 Cor. i. 24. Moreover, the progress of this work is ascribed to thepower of God, 1 Thess. i. 5. it is this thatkeepsthose who are effectually calledthrough faith unto salvation, 1 Pet. i. 5. And that this power may appear to be extraordinary, the apostle uses an uncommon emphasis of expression, when he calls it,The exceeding greatness of his power, and,the working of his mighty power, Eph. i. 19, 20. which words[17]can hardly be translated without losing something of their force and beauty; and, indeed, there is not an expression used in scripture, to signify the efficacy of divine power, that exceeds, or, I may say, that equals them. And that it may appear more strong, the apostle, in the following words, represents it as being no less thanthat power which wrought in Christ, when God raised him from the dead.
And to all this let me add, that something to the same purpose may be inferred from those metaphorical expressions, by which it is set forth, as it is called acreation: thus, when we are made partakers of this privilege, we are said tobe created in righteousness and true holiness, Eph. iv. 24. And the apostle seems to compare this with the creation of man at first, after the image of God, which consisted principally in righteousnessand true holiness, and accordingly considers this image as restored, when a principle of grace is implanted, whereby we are again disposed to the exercise of righteousness and holiness: and elsewhere he says,We are his workmanship, created in Christ Jesus unto good works, that we should walk in them, chap. ii. 16. where he supposes, that this creating power must be exerted before we can put forth good works; and therefore it can be nothing less than the power of God; and it would not have been styled acreation, if it had not been a supernatural work, and therefore it is, in that respect, more glorious than many other effects of the divine power.
It is also styled,a resurrection from the dead: thus the apostle says,You hath he quickened, who were dead in trespasses and sins, chap. ii. 1, 5. in this respect it certainly exceeds the power of men. A physician, by his skill, may mend a crazy constitution, or recover it from the confines of death; but, to raise the dead, exceeds the limits of finite power. This mode of speaking our Saviour makes use of to signify the conversion or effectual call of sinners, when he says,The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live, John v. 25. He had, in the foregoing verse been speaking of theirhaving eternal life, andnot coming into condemnation, and being passed from death to life, who hear his words and believe; and then it follows, thatthe hour is coming, that is, the time is near at hand, to wit, when the Spirit shall be poured forth, and the gospel-dispensation be begun, and itnow is, in some degree, namely, in those who were converted by his ministry,when the dead shall hear his voice and live, or pass from a state of spiritual death to life, as a means for their attaining eternal life. This is much more agreeable to the context, than to conclude, as some do, to evade the force of this argument; that our Saviour speaks concerning some who were then, or should hereafter be raised from the dead, in a miraculous manner; which, they suppose, contains the sense of the words,now is, and thatthe hour is coming, refers to the general resurrection; but this seems not to be the sense of the text; because our Saviour supposes them, in a following verse, to be astonished at this doctrine; as though it was too great an instance of power for him to implant a principle of spiritual life in dead sinners; and therefore he proves his assertion from his raising the dead at the last day:Marvel not, for the hour is coming, that is, at the end of the world,when all that are in their graves shall hear his voice, John v. 28. This cannot well agree with the sense before given, of Christ’s raising the dead, as referring to the general resurrection; for that would be to answer their objection, or put a stop to their wonder at what he had said concerning it, byasserting the same thing in other words; whereas, if you suppose the dead’shearing his voice, to imply a spiritual resurrection; andthe dead raised out of their graves, to be an argument to convince them that his power was sufficient to bring about this great effect; there is much more beauty in the expression, and strength in the reasoning, than to take it otherwise.
This is so plain a proof of the argument, we are endeavouring to defend, that nothing farther need be added: however, I cannot but mention another scripture, in which our Saviour says, thatno one can come to him, except the Father draw him, chap. vi. 44. where Christ, bycoming to him, does not mean attending on his ministry, which did not require any power to induce them to it; butbelieving on him, so as tohave everlasting life, in which sense,coming to him, is often taken in the gospels, ver. 47. and this is the immediate consequence of effectual calling. Now when our Saviour says, thatnone canthuscome to him, without beingdrawn by the Father, we may understand what he means here, by what is said in a following verse, namely, their beingtaught of God, and havingheard and learned of the Father, ver. 45. such, says he,Come unto me. Now thisteachingcertainly implies more than giving a rule of faith contained in divine revelation, for Christ is not here proving the necessity of divine revelation, as elsewhere; but is speaking concerning the saving efficacy thereof; and none can deny that many have been objectively taught, and instructed by the word, who have not come to Christ, or believed in him to everlasting life: the words are a quotation from the prophets, to which he refers; who intimate, that they should beall taught of God; which certainly implies more than an objective teaching and instructing; for in this sense, they, having divine revelation, were always taught of God: and it is a special privilege, which the prophet Isaiah mentions, when he foretels this matter, as appears by his connecting it with that great peace which they should have, or the confluence of saving blessings, which should attend it, Isa. liv. 13. And the prophet Jeremiah, who speaks to the same purpose, says,They shall teach no more every man his neighbour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them, even to the greatest, Jer. xxxi. 33, 34. that is, they shall not only have an objective revelation, or that which some call moral suasion; but this shall be made effectual to their salvation; and in order thereunto, God promises that he wouldput his law in the inward part, and write it in the heart; and elsewhere, togivethema new heart, and toput a new spirit within them, and hereby tocause them to walk in his statutes, Ezek. xxxvi. 26. So that it is not barely a rectifying somemistakes which they were liable to; but producing in them something, which they had not before; not building upon the old foundation, but laying a new one, and so working a change in the powers and faculties of the soul; and as they were before, obdurate and hardened in sin, he promises totake away the heart of stone, and give them an heart of flesh; and by hisword, which is compared to anhammer, to break the rock in pieces, Jer. xxiii. 29. This is certainly a work of power; but that it is so, will farther appear from what follows, in considering the work itself; which leads us to shew,