Chapter 36. The 1st Degree of the Declaration of God's Love: Effectual Calling.
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Chapter 36. The 1st Degree of the Declaration of God's Love: Effectual Calling.
The declaration of God's love in those of the age of discretion, has especially four degrees. Rom 8.30; 1Cor
1.30.
The first degree is an Effectual Calling, by which a sinner, being severed from the world, is entertained into God's family. Eph 2.17, And He came, and preached peace to you who were far off, and to those who were near. Verse 19, Now, therefore, you are no longer strangers and foreigners, but citizens with the Saints, and of the household of God.
There are two parts of this calling.
The first part is Election, which is a separation of a sinner from the cursed estate of all mankind. Joh 15.19,
If you were of the world, the world would love its own; but because you are not of the world, but I have chosen you out of the world, the world therefore hates you.
The second part is the Reciprocal Donation or free gift of God the Father, by which He bestows the sinful man upon Christ, to be saved. And Christ, in return, is actually and most effectually bestowed upon that sinful man, so that he may boldly say this: "Christ, both God and man, is mine; and for my benefit and use, I enjoy
Him." We see the same in wedlock. The husband says, This woman is my wife, whom her parents have given to me, so that being fully mine, I may both have her and govern her. Again, the woman may say, This man is my husband, who has bestowed himself upon me, and cherishes me as his wife. Rom 8.32, He did not spare
His own Son, but gave Him for us. Isa 9.6, Unto us a child is born, and unto us a Son is given. Joh 17.2, You have given Him power upon all flesh, that he should give eternal life to all those whom You have given him.
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Verses 6-7, I have declared Your name to the men whom you gave me out of the world. They were yours, and You gave them to me, and they kept your word.
Now they know that all things whatever that You have given me, are from You. Joh 10.29, My Father who gave them to me, is greater than all, and none is able to take them out of my Father's hands.
Union with Christ. Though this is a most near and real union, yet we must not think that by the touching, mixture, or as it were, by the soldering of one soul with another, that this is by a bare agreement of the souls among themselves. Rather, it is by the communion and operation of the same Spirit, who being infinite by nature, is sufficiently able to conjoin those things together, which of themselves are far distant from each other. We see the same in the soul of man, which conjoins the head with the foot, Eph 2.22.
2Pet 1.4, By which most great and precious promises are given to us, that by them you should be partakers of the godly nature, in that you flee the corruption which is in the world through lust. Phi 2.1., If there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, etc.
The things united. In this union, it is not our soul alone that is united with Christ's soul, or our flesh with his flesh. But the whole person of every faithful man is truly conjoined with the whole person of our Saviour
Christ, God and man.
The manner of their union. A faithful man is first of all and immediately united to the flesh, or human nature of Christ; and afterward, by reason of the humanity, he is united to the Word itself, or the divine nature. For salvation and life depend on that fulness of the Godhead which is in Christ; yet it is not so communicated to us, except in the flesh, and by the flesh of Christ. Joh 6.53, Unless you eat the flesh, and the drink the blood of the Son of Man, you have no life in you. Verse 56, He that eats my flesh, and drinks my blood, dwells in me, and I in him.
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The bond of this union. This union is made by the Spirit of God applying Christ to us; and on our parts, it is, by faith, receiving Christ Jesus offered to us. And for this cause, it is termed a spiritual union.
Christ, because He is the head of the faithful, is to be considered as a public man,
sustaining the person of all the elect. This is why the faithful are said to be crucified with Christ, and to die with Him, and to be buried with Him, Rom 6.4-6; to be quickened, Eph 2.5; to be raised up and placed in heaven, Eph 2.6; Col 3.1.
This is not only in regard to the hope of the faithful, but because they are accepted by God, to have certainly done all these things in Christ — even as in Adam's first sin, all his posterity was afterward tainted by sin.
A member of Christ is diversely distinguished; and this is so, either before men or God.
Before men, they are the members of Christ, who outwardly professing the Faith, are charitably reputed by the Church as true members. But those at length deceiving both themselves and the Church, may be reprobates. And therefore, in God's presence, they are no more true members than are the noxious humours
in a man's body, or a wooden leg, or other joint cunningly fastened to another part of the body.
Again, members before God, they are those who are either decreed to be so, or are actually so already.
Those who are decreed to be so, are those who, being elect from all eternity, are either those who are not yet born, or not called. Joh 10.16, I have other sheep which are not of this fold; them also I must bring.
Actual members of Christ, are either living or dying members.
An actual living member of Christ is every one elected, who being grafted into Christ by faith and the Spirit, feels and displays the power of Christ in him.
An actual dying or decaying member is every one truly grafted into Christ, and yet has no feeling of the power and efficacy of the quickening Spirit in him. He is like a numbed leg without sense, which indeed is part
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of a man's body, and yet receives no nourishment. Such are those faithful ones who, for a time, faint and are overcome under the heavy burden of temptations, and their sins. Such also are those excommunicate persons who, in regard to their ingrafting, are true members.
However, in regard to their external communion with the Church and the efficacy of the Spirit, they are not members till, being touched with repentance, they begin to live again, as it were.
God executes this effectual calling by certain means.
The first means is the saving hearing of the word of God, which is when that word is preached outwardly to someone who is both dead in his sins, and does not so much as dream of his salvation. Eze 16.6, When I passed by you, I saw you polluted in your own blood, and I said to you, when you were in your blood, you shall live. Isa 55.1, Ho, every one that thirsts, come to the waters, and you who have no silver, come, buy and eat; come I say, and buy wine and milk without silver, and without money. Joh 1.12, As many as received Him, to them he gave this privilege, that they should become the sons of God; namely, to those who believed in His name.
It is first of all, the Law showing a man his sin, and the punishment for it, which is eternal death.
Afterward, the Gospel, showing salvation by Christ Jesus, to those who believe. Rom 7.7, I did not know sin, except by the Law; for I would not have known lust, except the Law said, You shall not lust.
Inwardly, the eyes of the mind are enlightened, 1Joh 2.27, But the anointing which you received from him dwells in you. And you do not need any man to teach you; but as the same anointing teaches you about all things, and is true, and is not lying, and as it has taught you, you shall abide in him.
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The heart and ears are opened, that he may see, hear, and understand the preaching of the word of God.
Act 16.14, A certain woman named Lydia heard us — a seller of purple, of the city of the Thyatirians, a worshipper of God — whose heart God opened, so that she attended to the things that Paul spoke. Psa 40.6,
You are not delighted with sacrifice and burnt offerings, but you have opened my ears. Joh 6.44, No man can come to me, unless the Father who has sent me, draws him; and I will raise him up at the last day.
Isa 54.6, The Lord has called you, being as a woman forsaken, and as a young wife, when you were refused, says the Lord.
The second means is the mollifying of the heart, which must be bruised in pieces, that it may be fit to receive God's saving grace offered to it. Eze 11.19, I will give them one heart, and I will put a new spirit within their bowels.
And I will take the stony heart out of their bodies, and give them a heart of flesh.
There are, for bruising this stony heart, four principal hammers. The first is the knowledge of the law of God. The second is the knowledge of sin, both original and actual, and what punishment is due for them. The third is compunction, or pricking of the heart; namely, a sense and feeling of the wrath of God for those same sins. The fourth is a holy desperation
[hopelessness] of a man's own power in obtaining eternal life.
Act 2.37-38, When they heard these things, they were pricked in heart, and said to Peter and the rest of the Apostles, Men and brethren, what shall we do?
Peter said to them, Repent, and be baptized every one of you, in the name of Jesus, into the remission of sins, and you shall receive the gift of the Holy Ghost. Luk
15.17-19, Then he came to himself, and said, How many hired servants at my father's house have bread enough, and I die of hunger? I will rise and go to my father, and say to him, Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.
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Make me like one of your hired servants, etc. Mat 15.24, He answered and said, I am not sent except to the lost sheep of Israel.
The third is faith, which is a miraculous and supernatural faculty of the heart, apprehending Christ
Jesus, being applied by the operation of the Holy Ghost, and receiving Him to itself. Joh 1.12.
John 6.35, Jesus said to them, I am the bread of life. He that comes to me shall never hunger. And he that believes in me shall never thirst. Rom 9.30, What shall we say then?
The Gentiles who did not follow righteousness, have attained righteousness, even the righteousness which is of faith.
Christ is received when each individual person particularly applies to himself, Christ with His merits, by an inward persuasion of the heart. This comes in no other way, than by the effectual certification by the Holy Ghost, concerning the mercy of God in Christ
Jesus. 1Cor 2.12, We have not received the spirit of the world, but the Spirit who is of God, that we might know the things that are given to us by God. Zec 12.10, I will pour the Spirit of grace upon the house of David, and upon the inhabitants of Jerusalem; and they look to me, whom they have wounded. Rom 8.16, His Spirit bears witness to our spirit, that we are the sons of God. Eph
1.13, In whom also you have trust, after you heard the word of truth, even the Gospel of your salvation, in which also, after you believed, you were sealed with the Holy Spirit of promise. 2Cor 1.22.
In the work of faith, there are four degrees, or inclinations of the heart, linked and united together, and are worthy of the consideration of every Christian.
The first degree is knowledge of the Gospel, by the illumination of God's Spirit.
Isa 53.11, By his knowledge my servant shall justify many. Joh 17.3, This is life eternal, that they know You to be the only true
God, and whom you have sent, Jesus Christ.
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To this, in those who are truly humbled, is annexed a serious meditation about the promises in the Gospel, stirred up by the palpable feeling of their own beggary.
And after the foresaid knowledge in all those who are enlightened, comes a general faith, by which they subscribe to the truth of the Gospel. Heb 4.2, The Gospel was preached to us, as also to them; but the word that they heard did not profit them, because it was not mixed with faith in those who heard it. 1Tim
1.19, Having faith and a good conscience, which some have put away, and concerning the faith, have made shipwreck. 1Tim 2.4, Who would that all men should be saved, and come to the knowledge of the truth.
This knowledge, if it is more full and perfect, is called in Greek, πληροφορίας τῆς συνέσεως, [plerophoria tes sunesis]; that is, the full assurance of understanding. Col 2:2, That their hearts might be comforted, and they be knit together in love; and in all riches of the full assurance of understanding, to know the mystery of God, even the Father, and of Christ. Rom
14.14, I know and am persuaded through the Lord Jesus, that there is nothing unclean of itself. Luk 1.1,
For as much as many have taken in hand to set forth the story of those things of which we are fully persuaded, etc. 1Th 1.5, Our Gospel was to you, not in word only, but also in power, and in the Holy Ghost, and in much assurance.
The second degree is hope of pardon, by which a sinner, even if he does not yet feel that his sins are certainly pardoned, yet he believes that they are pardonable. Luk 15.18-19, I will go to him and say,
Father, I have sinned against heaven, and against you, and am no longer worthy to be called your son; make me like one of your hired servants.
The third degree is a hungering and thirsting after that grace which is offered to him in Christ Jesus, as a man hungers and thirsts after food and drink. Joh 6.35, and 7.37.
Rev 21.6, And he said to me, It is done. I am Alpha and Omega, the beginning and the end. I will
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give to him that is thirsty, from the well of the water of life, freely. Mat 5.6, Blessed are those who hunger and thirst after righteousness, for they shall be satisfied.
The fourth degree is approaching the throne of Grace — that fleeing there from the terror of the Law, he may take hold of Christ, and find favour with God.
Heb 4.16, Let us therefore go boldly to the throne of Grace, that we may receive mercy, and find grace to help in time of need.
This approaching has two parts. The first part is a humble confession of our sins before God — particularly, if they are known sins; and generally if unknown. This done, the Lord immediately remits all our sins. Psa 32.5, I thought, I will confess against myself my wickedness to the Lord, and you forgave the punishment of my sin. Selah. 2Sam 12.13, David said to Nathan, I have sinned against the Lord. For which Nathan said to David, The Lord has taken away your sin; you shall not die. Luk 15.19 (above).
The second part is craving pardon of some sins with unspeakable sighs, and in perseverance, Luk 15.21. Act
8.22, Repent of this wickedness and pray God, that if it is possible, the thought of your heart may be forgiven you. Rom 8.26, The Spirit helps our own infirmities, for we do not know what to pray as we should. But the Spirit itself makes request for us, with sighs which cannot be expressed. Hos 14.2, O Israel, return to the Lord your God, for you have fallen by your iniquity.
Take to yourself words, and turn to the Lord, and say to Him, take away all iniquity and receive us graciously.
[A fifth degree is application of the promises.] What first arises from the former part, humble confession, is an especial persuasion imprinted on the heart by the Holy Ghost, by which every faithful man particularly applies to himself those promises which are made in the Gospel. Mat 9.2, They brought to him a man sick of the palsy; and when Jesus saw their faith, he said to the one sick of the palsy, Son, be of good comfort, your sins are forgiven you. Mat 15.28, O woman, great is your
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faith; be it unto you as you desire. Gal 2.20, I live, yet not I now, but Christ lives in me. And in that I now live in the flesh, I live by the faith of the Son of God, who has loved me, and given himself for me.
This persuasion is and ought to be in everyone, even before he has any experience of God's mercies. Mat
15.22-27, A woman, a Canaanite, came from the same coasts, and cried out, saying to him, Have mercy on me,
O Lord, the son of David: my daughter is miserably vexed with a devil, etc. Joh 20.29, Jesus said to him,
Thomas, because you have seen me, you believe.
Blessed are those who have not seen, and have believed. Heb 11.1, Faith is the ground of things hoped for, and the evidence of things which are not seen.
In philosophy we first see a thing is true by experience, and afterward we give our assent to it. For example, in natural philosophy I am persuaded that some water is hot, because when I put my hand into it, I perceive its hot quality by experience.
But in the practice of faith it is quite contrary. For first we must consent to the word of God, resisting all doubts and diffidence; and afterward, an experience and feeling of comfort will follow. 2Chr 20.20, Put your trust in the Lord your God, and you shall be assured.
Believe His Prophets, and you shall prosper.
Therefore, those do very badly who are still in doubt of their salvation, because as yet, they do not especially feel in themselves the movings of God's Spirit.
This much concerning the way which God uses in begetting faith.
There are, beside this, two notable degrees of faith.
The one is the lowest, and if I may say, the positive degree. The other is the highest, or superlative degree.
The lowest degree of faith is called ὀλιγόpιστοι (oligopistia), a little or weak faith, like a grain of mustard seed, or smoking flax, which can give out neither heat nor flame, but only smoke. Mat 8.25-26,
His Disciples awakened him, saying, Save us, Master, we perish! And he said to them. Why are you fearful, O
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you of little faith? Mat 17.20, If you have faith as much as a grain of mustard seed, you will say to the mountain, Move, and it will remove. Isa 42.3, The smoking flax he shall not quench.
Faith is then said to be weak and feeble when, of those five degrees mentioned above, either the first
(which is knowledge), or the fifth (which is application of the promises), is very feeble — the rest remaining strong. Rom 14.2-3, One believes that he may eat all things, and another who is weak, eats herbs. Do not let the one who eats, despise the one who does not eat; and do not let the one who does not eat, judge the one who eats: for God has received him. The Apostles, though they believed that Christ was the Son of the living God, yet they were ignorant of his death and his resurrection, Mat 16.16; Joh 6.69; Mat 17.22. Luk 9.45,
They did not understand that word, for it was hidden from them, so that they could not perceive it. Act 1.6,
They asked him, saying, Lord, will you restore at this time, the kingdom of Israel?
For a better knowledge of this kind of faith, we must observe these two rules:
I. A serious desire to believe, and an endeavour to obtain God's favour, is the head of faith. Mat 5.6,
Blessed are those who hunger and thirst after righteousness, for they shall be satisfied. Rev 21.6, I will give to him that is thirsty, from the well of the water of life, freely. Psa 145.19, He will fulfill the desire of those who fear Him. He will also hear their cry, and will save them. For in those who begin to believe, and to be renewed, the mind will not lie idle. But being moved by the Holy Ghost, they will strive with doubtfulness and distrust, and endeavour to put their assent to the sweet promises made in the Gospel, and to firmly apply those to themselves. And in the sense of their weakness, they will desire assistance from above; and thus faith is bestowed.
II. God does not despise the least spark of faith, if little by little it increases, and men use the means to
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increase it. Luk 17.5-6, The Apostles said to the Lord, increase our faith. And the Lord said, If you had faith so much as a grain of mustard seed, and were to say to this mulberry tree, Pluck yourself up by the roots, and plant yourself in the sea, it would even obey you. Man must therefore stir up his faith by meditation of God's word, serious prayers, and other exercises belonging to faith.
The highest degree of faith is πληροφορία (plerophoria), a full assurance, which is not only certain and true, but also a full persuasion of the heart. By this, a Christian much more firmly taking hold on Christ
Jesus, makes full and resolute account that God loves him, and the He will give to him Christ by name, and all
His graces pertaining to eternal life.
Rom 4.20-21, Neither did he doubt the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured that He who had promised, was also able to do it. Rom
8.38-39, I am persuaded that neither life, nor death, etc. can separate us from the love of God which is in Christ Jesus. 1Sam 17.36, Your servant slew both the lion and the bear. Therefore this uncircumcised
Philistine shall be like one of them, seeing that he has railed on the host of the living God. Psa 23.6,
Doubtless, kindness and mercy shall follow me all the days of my life. Compared with verses 1-4.
Man comes to this high degree [of faith], after the sense, observation, and long experience of God's favour and love.
Question: Whether justifying faith is commanded in the Law?
Answer: it is commanded in the law of faith, namely, the Gospel, but not in the law of works — that is, not in the moral law, Rom 3.27.
The reasons are these: I.
What the Law does not reveal, it does not command; and the law is so far from revealing justifying faith, that it never knew it. II. Adam, before his fall, had the moral
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law fully written in his heart, and yet he did not have justifying faith, which apprehends Christ.
Objection 1: Incredulity is condemned by the law.
Answer: That incredulity toward God is condemned in the Law; but incredulity against the Messiah, Christ
Jesus, is condemned by the Gospel. For, just as incredulity in the Son as Mediator, appears to be a sin by the Gospel, and not by the law, so likewise, incredulity in the Messiah is not condemned by the law, but by the Gospel, which commands us to hear him, and to believe in him, Mat 17.5; 1Joh 3.23.
Thus it is plan that this sin, not to believe in Christ, is expressly and distinctly made manifest, and it is condemned by the Gospel. And even though the knowledge of sin is by the Law, yet not everything which reproves, and declares some sin, is the Law of Works, or belongs to it.
Objection 2.
But ceremonies belong to the Decalogue.
Answer: Ceremonies may, as examples, be referred to the Decalogue, but indeed they are appendants to the Gospel.