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 word _calling_; 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 an _high_, _holy_, and
_heavenly calling_, Phil. iii. 14. 2 Tim. i. 9. Heb. iii. 1. and a being
_called unto the fellowship of his Son Jesus Christ our Lord_, 1 Cor. i.
8. Herein we are _called out of darkness into his marvellous light_, 1
Pet. ii. 9. and _to 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
the _external_ call of the gospel, which is explained in the latter of
them, and the _internal_, saving, and powerful call, which is justly
termed _effectual_; 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 the
_marriage-feast_, which the _king made for his son, and sent his
servants_; by which is signified gospel-ministers, to _call_ or invite,
and therein to use all persuasive arguments to prevail with persons to
come to it: this is styled their being _called_. 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 an _householder’s hiring
labourers into his vineyard_, Matt. xx. 1, & _seq._ at several hours of
the day: some were hired early in the morning, at the _third hour_;
others at the _sixth_ and _ninth_; 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 the _eleventh_ hour,
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 had _borne 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 been _called 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 be _soon removed unto
another gospel_, Gal. i. 6. And elsewhere, chap. v. 7. he speaks of
some, who, when _the 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 have
_common_ grace, as contradistinguished from others, who are under the
powerful, and efficacious influences of the Spirit, which are styled
_special_. 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’s _striving 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. As _faith 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, an _offering_ it; 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 own power: 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 to _do by nature, the things_; that is, some things
_contained in the law_; insomuch that _they 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 would certainly 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 the _tree’s being
made good_, before the fruit it produces can be so, Matt. xii. 33. or
that it is impossible for _men to gather grapes of 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. Their names, 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 that _it 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, who _is 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 the _pitifulness 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, who _waits 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 to _wait 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, which is, 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 had _bought a
piece of ground, and must needs go see it_; and another, that he had
_bought five yoke of oxen, and_ must _go to prove them_; and another
_had married a wife, and_ therefore _could not come_. It is elsewhere
said, that _they 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 is _not gathered_; which words
are to be understood in a comparative 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 calls _the 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 be _despised and
rejected of men_, who would _hide_, as it were, _their faces from him_,
and _not 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 man _by nature_, as _dead in trespasses 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 the _heart_ of man, as being _deceitful 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, that _their neck was as
an iron sinew, and their brow brass_, Isa. xlviii. 4. Thus they were,
before he _refined_ and _chose_ some of _them, 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, a _new
heart_, Ezek. xxxvi. 26. a _divine 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 some concurring
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 attend
on 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 and subjected 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 might act the contrary, with respect to those things
in which he acts, like himself, as a God of infinite perfection; and
accordingly, if he loves or delights in himself freely, or designs his
own glory, as the highest end of all that he does, and uses means to
bring about those ends which are most conducive thereunto; wherein his
holiness, wisdom, justice, and faithfulness appear, I say, it will
follow from their scheme, and I cannot but tremble to mention it, that
he might do the contrary; and what is this but to say, that he might
cease to be God.
The arguments which they who attempt to support this notion of liberty,
insist on, are taken from the ideas which we generally have of a
person’s acting freely; as for instance, if a man performs any of the
common actions of life, such as walking, sitting, standing, reading,
writing, &c. freely, he may do the contrary.
But to this I answer, That there is a vast difference between asserting,
that many of the actions of life are arbitrary or indifferent, so that
we might do the contrary; and saying that indifferency is essential to
liberty; for that which is essential to an action must belong to every
individual action of the same kind.[9] Thus concerning their notion of
liberty, whom we oppose.
But on the other hand, that which we acquiesce in, is, that its
essential property or nature, consists in a person’s doing a thing
without being laid under a natural necessity to do it;[10] or doing it
of his own accord, without any force laid on him.[11] Others express it
by a person’s doing a thing out of choice, as having the highest reason
to determine him so to do.[12] This is that notion of liberty which we
cannot but approve of; and we are now to shew,
(2.) How far the power of man’s free-will may be extended, with a
particular view to the matter under our present consideration. Here let
it be observed,
_1st_, That the power of man’s will extends itself to things, within its
own sphere, and not above it; all actions and powers of acting, are
contained within certain limits, agreeable to the nature and capacity of
the agent. Creatures below man, cannot put forth rational actions: and
man cannot put forth supernatural actions, if he be not made partaker of
a divine or spiritual nature, as being endowed with a supernatural
principle, such as that which is implanted in regeneration. Consider him
as an intelligent creature, and it is agreeable to his nature to put
forth free actions, under the conduct and direction of the
understanding; but if we consider him as renewed, converted, or
effectually called, and acting agreeably thereunto, then he is under the
influence of an higher principle, which I call a _divine nature_,
according to the phrase which the apostle uses, 2 Pet. i. 4. The former
of these supposes no more than the concourse of common providence, which
at first gave, and then maintains our reasoning faculties; whereas the
latter supposes, that we are under the influence of the Spirit; whereby
we are enabled to act in a supernatural way, our natures being renewed
and disposed thereunto, in which we are not divested of the liberty of
our wills; but they are improved and enabled, to do what before they
were averse and disinclined to.
That man acts freely in those things which are agreeable to his nature,
as an intelligent creature, all will allow. Moreover, we consider the
understanding and will, as both concurring in actions that are free, and
that one of these is subservient to the other; as for instance, we
cannot be said to desire, delight in, choose, or refuse a thing unless
we have some idea of it, as an object, which we apprehend meet to be
desired or rejected.
And if it be farther enquired, Whether the will has, in itself, a power
to follow the dictates of the understanding, in things that are
agreeable to our nature, and be generally disposed to do it, unless
biassed by the passions, inclining and determining it another way? This,
I think, is not to be denied; but in our present argument, we are to
consider the will of man as conversant about things supernatural, and
accordingly, must give a different account of Christian liberty, from
that which is merely human, as before described. The Pelagians will
allow what has been said concerning the nature of liberty in general;
but the difference between us and them is, that we confine it within its
own sphere; whereas they extend it farther, and apply it to
regeneration, effectual calling, and conversion; in which respect it
discovers itself no otherwise than as enslaved to, or a servant of
sin;[13] and the powers and faculties of the soul, with relation
hereunto, are weakened by the prevalency of corruption, so that we are
not able to put forth those actions which proceed from, and determine a
person to be _renewed in the spirit of his mind_; or to have _put on the
new man, which after God is created in righteousness and true holiness_.
Again, if it be farther enquired; whether the will necessarily follows
the dictates of the understanding, so that the grace of God takes its
first rise from thence? that which I would say in answer thereunto is,
That the understanding, indeed, represents things spiritual and heavenly
to us, as good and desirable, and worthy of all acceptation; and gives
us an undeniable conviction, that all the motives used in scripture, to
choose and embrace them, are highly probable; but yet it does not follow
from hence, that the will of man is always overcome thereby;[14] and the
reason is, because of that strong propensity and inclination that there
is in corrupt nature to sin, which bids defiance to all those arguments
and persuasions that are used to the contrary, till we are brought under
the influence of a supernatural principle, implanted in the soul in
effectual calling.
And this leads us farther to enquire: Whether, supposing a man has this
principle implanted in effectual calling, he then acts freely; or, what
is the liberty of man’s will, when internally moved and influenced by
divine grace? In answer to which, we must consider, that special grace
does not destroy, but improve the liberty of man’s will: when there is a
new nature implanted in him, it discovers its energy, and makes a change
in all the powers and faculties of the soul; there is a new light
shining in the understanding, vastly different from, and superior to
that which it had before; and it may truly be called, _The light of
life_, John viii. 12. not only as it leads to eternal life; but as it
proceeds from a principle of spiritual life: and this is what we
generally call _saving knowledge_; as it is said, _This is life eternal,
that they might know thee, the only true God, and Jesus Christ, whom
thou hast sent_, chap. xvii. 13. Now this light in the understanding,
being attended with power in the will, it is hereby induced to comply
with its dictates, not barely as being prevailed on by rational
arguments, but as there is a divine power accompanying them; it is not
indeed prevailed on without arguments; for the Spirit makes use of the
word to persuade, as well as to direct; though we do not, with the
Pelagians, say, that the will is overcome only by arguments, as though
the victory was owing to our power of reasoning; yet we freely own, that
we act with judgment, and see the highest reason for what we do: we are
enabled to use our reasoning powers indeed; but these are sanctified by
the Spirit, as well as the will renewed; and both concur together, in
order to our receiving and improving the doctrines contained in the
gospel; and the Spirit of God also removes those rooted prejudices which
we had entertained against the way of salvation by Christ: so that upon
the whole, the gospel has its use, as it directs and excites our faith:
our reasoning powers and faculties have their use also, as we take in,
and are convinced, by what is therein contained; all this would be to no
purpose, if there were not a superior power determining the will to a
thorough compliance therewith. We do not deny that moral suasion
oftentimes has a tendency to incline a man to the performance of moral
duties; but it is what I rather choose to call evangelical persuasion,
or the Spirit of God setting home upon the heart and conscience, what is
contained in the gospel, that makes it effectual to salvation.[15] Thus
concerning the nature and extent of human liberty; but inasmuch as this
is not to be assigned as that which renders the gospel-call effectual,
let it be farther considered,
III. That this is brought about by the almighty power of God, as it is
observed in this answer, that it is a work of God’s almighty power and
grace: this is that which enhances the excellency and glory of it, above
all the works of common providence: however, when we say that it is a
divine work, this is hardly sufficient to distinguish it from what the
Pelagians often call it, by which they intend nothing more, than the
powerful work of God, as the God of nature and providence; therefore we
must farther consider it as a work of divine power, exerting itself in a
supernatural way and not only excluding the agency of creatures, as
bearing a part therein, but as opposed to those works which are brought
about by the moral influence of persuasive arguments, without any change
wrought in the will of man; in this sense we understand effectual
calling to be a work of God’s almighty power.
And that this may appear, let it be premised, that it is not
inconsistent with God’s dealing with men as intelligent creatures,
endowed with liberty of will, for him to exert this power, since special
providence, or efficacious grace, does no more destroy man’s natural
powers, by its internal influence, enabling and exciting them to do what
is supernaturally good, than common providence’s being conversant about
the free actions of men, makes them cease to be free; only the former
exerts itself in a different and superior way, producing effects much
more glorious and excellent.
This being supposed, we shall, without pretending fully to explain the
manner of the divine agency, which is principally known by its effects,
endeavour to shew,
1. That effectual calling is, in a way of eminency, the work of divine
power as distinguished from other works, which are, in their kind, the
effects of power in a natural way.
2. We shall also observe what effects are produced thereby, and in what
order.
3. Consider it, as it is, in a peculiar manner, attributed to the Spirit
of God; and also shew, that it is a wonderful instance of his grace.
4. We shall consider this divine power as irresistible, and consequently
such as cannot but be effectual to produce what is designed to be
brought about thereby. And,
5. Speak something concerning the season in which this is done, which is
called God’s accepted time.
1. Effectual calling is eminently a work of divine power; for the proof
hereof, we have not only many express texts of scripture that
sufficiently establish it, but we may appeal to the experience of those
who are made partakers of this grace. If they compare their former and
present state together, they may easily perceive in themselves, that
there is such a change wrought in them, as is contrary to the
inclinations of corrupt nature; whereby the stubbornness and obstinacy
of their wills have been subdued, and such effects produced in them, as
they never experienced before; and the manner of their production, as
well as the consequences thereof, give them a proof of the agency of God
herein, and the glory of his power exerted, so that they who deny it
must be unacquainted with themselves, or not duly observe that which
carries its own evidence with it.[16]
But we shall principally take our proofs from scripture, in which we
have an account of the beginning of this work, which is styled the new
birth; wherein we are said to be made _partakers of the divine nature_,
2 Pet. i. 4. that is, a nature that is produced by divine power; and we
are said to be _born, not of blood, nor of the will of the flesh, nor of
the will of man, but of God_, John i. 13. And the gospel, which is the
instrument that he makes use of in calling effectually, is styled, _The
rod of his strength_, Psal. cx. 2. the effect thereof, ascribed to the
_revelation of his arm_, Isa. liii. 1. the season in which this is done,
is called, _The day of his power_, Psal. cx. 3. and it is, by a
metonymy, called, _His power_, 1 Cor. i. 18. Rom. i. 16. The cross of
Christ is also, when preached, and made effectual for the answering this
valuable end, styled, The _power of God_, 1 Cor. i. 24. Moreover, the
progress of this work is ascribed to the _power of God_, 1 Thess. i. 5.
it is this that _keeps_ those who are effectually called _through faith
unto salvation_, 1 Pet. i. 5. And that this power may appear to be
extraordinary, the apostle uses an uncommon emphasis of expression, when
he calls it, _The exceeding greatness of his power_, and, _the working
of his mighty power_, Eph. i. 19, 20. which words[17] can hardly be
translated without losing something of their force and beauty; and,
indeed, there is not an expression used in scripture, to signify the
efficacy of divine power, that exceeds, or, I may say, that equals them.
And that it may appear more strong, the apostle, in the following words,
represents it as being no less than _that power which wrought in Christ,
when God raised him from the dead_.
And to all this let me add, that something to the same purpose may be
inferred from those metaphorical expressions, by which it is set forth,
as it is called a _creation_: thus, when we are made partakers of this
privilege, we are said to _be created in righteousness and true
holiness_, Eph. iv. 24. And the apostle seems to compare this with the
creation of man at first, after the image of God, which consisted
principally in righteousness and true holiness, and accordingly
considers this image as restored, when a principle of grace is
implanted, whereby we are again disposed to the exercise of
righteousness and holiness: and elsewhere he says, _We are his
workmanship, created in Christ Jesus unto good works, that we should
walk in them_, chap. ii. 16. where he supposes, that this creating power
must be exerted before we can put forth good works; and therefore it can
be nothing less than the power of God; and it would not have been styled
a _creation_, if it had not been a supernatural work, and therefore it
is, in that respect, more glorious than many other effects of the divine
power.
It is also styled, _a resurrection from the dead_: thus the apostle
says, _You hath he quickened, who were dead in trespasses and sins_,
chap. ii. 1, 5. in this respect it certainly exceeds the power of men. A
physician, by his skill, may mend a crazy constitution, or recover it
from the confines of death; but, to raise the dead, exceeds the limits
of finite power. This mode of speaking our Saviour makes use of to
signify the conversion or effectual call of sinners, when he says, _The
hour is coming, and now is, when the dead shall hear the voice of the
Son of God; and they that hear shall live_, John v. 25. He had, in the
foregoing verse been speaking of their _having eternal life_, and _not
coming into condemnation, and being passed from death to life_, who hear
his words and believe; and then it follows, that _the hour is coming_,
that is, the time is near at hand, to wit, when the Spirit shall be
poured forth, and the gospel-dispensation be begun, and it _now is_, in
some degree, namely, in those who were converted by his ministry, _when
the dead shall hear his voice and live_, or pass from a state of
spiritual death to life, as a means for their attaining eternal life.
This is much more agreeable to the context, than to conclude, as some
do, to evade the force of this argument; that our Saviour speaks
concerning some who were then, or should hereafter be raised from the
dead, in a miraculous manner; which, they suppose, contains the sense of
the words, _now is_, and that _the hour is coming_, refers to the
general resurrection; but this seems not to be the sense of the text;
because our Saviour supposes them, in a following verse, to be
astonished at this doctrine; as though it was too great an instance of
power for him to implant a principle of spiritual life in dead sinners;
and therefore he proves his assertion from his raising the dead at the
last day: _Marvel not, for the hour is coming_, that is, at the end of
the world, _when all that are in their graves shall hear his voice_,
John v. 28. This cannot well agree with the sense before given, of
Christ’s raising the dead, as referring to the general resurrection; for
that would be to answer their objection, or put a stop to their wonder
at what he had said concerning it, by asserting the same thing in other
words; whereas, if you suppose the dead’s _hearing his voice_, to imply
a spiritual resurrection; and _the dead raised out of their graves_, to
be an argument to convince them that his power was sufficient to bring
about this great effect; there is much more beauty in the expression,
and strength in the reasoning, than to take it otherwise.