Part 19
the work of Christ pertained primarily and directly, not to the temporal well-being of men in general, but to the redemption of the elect; but secondarily and indirectly it also included the natural blessings bestowed on mankind indiscriminately. All that the natural man receives other than curse and death is an indirect result of the redemptive work of Christ.[Cf Turretin, Opera, Locus XIV, Q. XIV, par. XI; Witsius, De Verbonden, B. II, Kap. 9, s. 4; Cunningham, Hist. Theol. II, p. 332; Symington, Atonement and Intercession, p. 255; Bavinck, Geref. Dogm. III, p. 535; Vos, Ger. Dogm. III, p. 150.]
D. THE RELATION BETWEEN SPECIAL
AND COMMON GRACE.
Several questions may be raised respecting this relation, of which the following are some of the most important.
1. DO SPECIAL AND COMMON GRACE DIFFER ESSENTIALLY OR ONLY IN DEGREE? Arminians recognize alongside of sufficient (common) grace the grace of evangelical obedience, but aver that these two differ only in degree and not in essence. They are both soteriological in the sense that they form part of the saving work of God. The former makes it possible for man to repent and believe, while the latter, in co-operation with the will, causes man to repent and believe. Both can be resisted, so that even the latter is not necessarily effectual unto salvation. Reformed theology, however, insists on the essential difference between common and special grace. Special grace is supernatural and spiritual: it removes the guilt and pollution of sin and lifts the sentence of condemnation. Common grace, on the other hand, is natural; and while some of its forms may be closely connected with saving grace, it does not remove sin nor set man free, but merely restrains the outward manifestations of sin and promotes outward morality and decency, good order in society and civic righteousness, the development of science and art, and so on. It works only in the natural, and not in the spiritual sphere. It should be maintained therefore that, while the two are closely connected in
the present life, they are yet essentially different, and do not differ merely in degree. No amount of common grace can ever introduce the sinner into the new life that is in Christ Jesus. However, common grace does sometimes reveal itself in forms that can hardly be distinguished by man from the manifestations of special grace as, for instance, in the case of temporal faith. Dr. Shedd does not seem to bear the essential difference between the two in mind especially when he says: "The non-elect receives common grace, and common grace would incline the human will if it were not defeated by the human will. If the sinner should make no hostile opposition, common grace would be equivalent to saving grace." In a note he adds: "To say that common grace, if not resisted by the sinner, would be equivalent to regenerating grace, is not the same as to say that common grace, if assisted by the sinner, would be equivalent to regenerating grace. In the first instance, God would be the sole author of regeneration; in the second He would not be."[Dogm. Theol. II, p. 483.] This reminds one of Lutheran theology, but the author's meaning is not entirely clear, for elsewhere he also ascribes the non-resistance of the sinner to the operation of the Holy Spirit. [Calvinism Pure and Mixed, p. 101.]
2. WHICH ONE OF THE TWO IS PRIMARY, COMMON OR SPECIAL GRACE? To this question it must be answered that in a temporal sense neither one of them can be said to be prior to the other. The third chapter of Genesis clearly reveals that both of them go into operation at once after the fall. Logical priority should be ascribed to special grace, however, because common grace is made subservient to this in its operation in the world.
3. DOES COMMON GRACE SERVE AN INDEPENDENT PURPOSE OR NOT? It cannot be doubted that common grace finds its purpose in part in the redemptive work of Jesus Christ; it is subservient to the execution of the plan of God in the life of the elect and in the development of the Church. But in addition to that it also serves an independent purpose, namely, to bring to light and to harness for the service of man the hidden forces of nature, and to develop the
powers and talents that are latent in the human race, in order that man may ever-increasingly exercise dominion over the lower creation, to the glory of God the Creator.[Cf. Kuyper, Gemeene Gratie II, pp. 622,628,633; Bavinck, De Algemeene Genade, p. 45.]
4. DO SPECIAL AND COMMON GRACE EACH HAVE A PECULIAR SPHERE ENTIRELY DISTINCT FROM THAT OF THE OTHER? It may be said that in a certain sense special grace has its own peculiar sphere in the organized Church, though it is not necessarily limited to this, and common grace is also operative in the Church for it is granted to all men. Both operate in the world, but while common grace in the more usual sense of the term pertains to the things of the natural world and this present life, special grace bears on the things of the new creation. They cannot but influence each other. Common grace enriches the Church with its blessings; and the Church raises the fruits of common grace to a higher level by bringing them under the influence of the regenerate life.
E. THE MEANS BY WHICH COMMON
GRACE OPERATES.
Several means can be distinguished by which common grace effects its work. Calvin suggests some of these when he, in speaking of the restraining influence of common grace says: "Hence, how much soever men may disguise their impurity, some are restrained only by shame, others by fear of the laws, from breaking out into many kinds of wickedness. Some aspire to an honest life, as deeming it most conducive to their interest, while others are raised above the vulgar lot, that, by the dignity of their station, they may keep inferiors to their duty. Thus God by his providence, curbs the perverseness of nature, preventing it from breaking forth into action, yet without rendering it inwardly pure."[Inst. II. 3,3.] The following are some of the most important means through which common grace effects its work.
1. THE LIGHT OF GOD'S REVELATION. This is fundamental for without it all other means would be impossible, and even if possible, would fail to function properly. We have in mind here primarily the light of God's revelation that shines in nature and lightens every man coming into the world. It is itself the fruit of common grace, but in turn becomes a means for the further manifestation of it, since it serves to guide the conscience of the natural man. Paul speaks of the Gentiles who do by nature the things of the law, "in that they show the word of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them." Rom. 2:14,15. Calvin in commenting on this passage says that such Gentiles "prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest."[Comm. on Romans in loco.] In addition to this, however, it may be said that common grace in a more restricted sense also operates in the light of God's special revelation, which is not itself the fruit of common, but of special, grace.
2. GOVERNMENTS. Of these too it may be said that they are at once the fruit and the means of common grace. According to Rom. 13 governments are ordained of God, to maintain good order in society. To resist them is to resist the ordinance of God. The ruler, says Paul, "is a minister of God to thee for good." Rom. 13:4. He finds support in the conscience of man (verse 5) and for the rest "beareth not the sword in vain." On this point the Belgic Confession says: "We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency."[Art. XXXVI.]
3. PUBLIC OPINION. The natural light that shines in the hearts of men, especially when re-enforced by the influence of God's special revelation, results in the forming of a public opinion that is in external conformity with the law of God; and this has a tremendous
influence on the conduct of men who are very sensitive to the judgment of public opinion. Naturally public opinion will be a means of common grace only when it is formed under the influence of God's revelation. If it is not controlled by conscience, acting in harmony with the light of nature, or by the Word of God, it becomes a mighty influence for evil.
4. DIVINE PUNISHMENTS AND REWARDS. The providential arrangements of God, whereby He visits the iniquity of men upon them in this life, and rewards deeds that are in outward conformity with the divine law, serve an important purpose in curbing the evil that is in the world. punishments have a deterring effect, and the rewards serve as incentives. By these means, whatever there is of moral goodness in the world is greatly encouraged. Many shun evil and seek that which is good, not because they fear the Lord, but because they feel that good brings its own reward and best serves their interests.
F. THE FRUITS OF COMMON GRACE.
In the preceding it was already intimated that what is left to us of the light of nature, is still operative only in virtue of the common grace of God. It is one of the most important fruits of common grace, without which some of the others would not be conceivable. The following fruits may be mentioned here:
1. THE EXECUTION OF THE SENTENCE IS STAYED. God pronounced the sentence of death on the sinner. Speaking of the tree of the knowledge of good and evil, He said. "In the day that thou eatest thereof thou shalt surely die." Man did eat of it, and the sentence went into execution to a certain extent, but clearly was not fully executed at once. It is due to common grace that God did not at once fully execute the sentence of death on the sinner, and does not do so now, but maintains and prolongs the natural life of man and gives him time for repentance. He does not at once cut short the life
of the sinner, but affords him an opportunity to repent, thereby removing all excuse and justifying the coming manifestation of His wrath upon those who persist in sin unto the end. That God acts on this principle is abundantly evident from such passages as Isa. 48:9; Jer. 7:23-25; Luke 13:6-9; Rom. 2:4; 9:22; II Peter 3:9.
2. THE RESTRAINT OF SIN. Through the operation of common grace sin is restrained in the lives of individuals and in society. The element of corruption that entered the life of the human race is not permitted, for the present, to accomplish its disintegrating work. Calvin says: "But we ought to consider that, notwithstanding the corruption of our nature, there is some room for divine grace, such grace as, without purifying it, may lay it under internal restraint. For, did the Lord let every mind loose to wanton in its lusts, doubtless there is not a man who would not show that his nature is capable of all the crimes with which Paul charges it, (Rom. 3 compared with Ps. 14:3 ff)."[Inst. II. 3,3.] This restraint may be external or internal or both, but does not change the heart. There are passages of Scripture which speak of a striving of the Spirit of God with men which does not lead to repentance, Gen. 6:3; Isa. 63:10; Acts 7:51; of operations of the Spirit that are finally withdrawn, I Sam. 16:14; Heb. 6:4-6; and of the fact that in some cases God finally gives up men to the lusts of their own hearts, Ps. 81:12; Rom. 1:24,26,28. In addition to the preceding passages there are some which are clearly indicative of the fact that God restrains sin in various ways, such as Gen. 20:6; 31:7; Job 1:12; 2:6; II Kings 19:27,28; Rom. 13:1-4.
3. THE PRESERVATION OF SOME SENSE OF TRUTH, MORALITY AND RELIGION. It is due to common grace that man still retains some sense of the true, the good, and the beautiful, often appreciates these to a rather surprising degree, and reveals a desire for truth, for external morality, and even for certain forms of religion. Paul speaks of Gentiles who "show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them," Rom. 2:15, and even says of those who gave free vent to their wicked lives that they knew
the truth of God, though they hindered the truth in unrighteousness and exchanged it for a lie, Rom. 1:18-25. To the Athenians, who were devoid of the fear of God, he said, "Ye men of Athens, in all things I perceive that ye are very religious," Acts 17:22. The Canons of Dort express themselves as follows on this point: "There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God and true conversion that he is incapable of using it aright even in things natural and civil. Nay, further, this light, such as it is, man in various ways renders wholly polluted, and hinders in unrighteousness, by doing which he becomes inexcusable before God." III-IV. 4.
4. THE PERFORMANCE OF OUTWARD GOOD AND CIVIL RIGHTEOUSNESS. Common grace enables man to perform what is generally called justitia civilis, that is, that which is right in civil or natural affairs, in distinction from that which is right in religious matters, natural good works especially in social relations, works that are outwardly and objectively in harmony with the law of God, though entirely destitute of any spiritual quality. This is in harmony with our Reformed Confession. Art. XIV of the Belgic Confession speaks in its title of man's incapacity to perform what is truly good, says that man retained only small remains of his excellent gifts, so as to render him without excuse, and rejects only the Pelagian error that man can of himself perform spiritual or saving good. The Canons of Dort III-IV, Art. 3, speak in a similar vein: "Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good" etc. It may be objected that the Heidelberg Catechism speaks in absolute terms when it says in Question 8 that we are incapable of doing any good unless we are regenerated. But it is quite evident from the Commentary of Ursinus himself that he would not deny that man can do civil good, but only that he can perform good works such as are defined in Question 91 of the Catechism. Reformed theologians generally maintain that the
unregenerate can perform natural good, civil good, and outwardly religious good.[Cf. Calvin, Inst. III. 14,2; Van Mastricht, Godgeleerdheid, Bk. IV. 4,11,12; Voetius, Catechisatie I, p. 168-172; Ursinus, Comm. on the Catechism, Lord's Day II, p. 77; Charnock, On the Attributes II, pp. 303,304; Brakel, Redelijke Godsdienst I, p. 338.] They call attention to the fact, however, that, while such works of the unregenerate are good from a material point of view, as works which God commanded, they cannot be called good from a formal point of view, since they do not spring from the right motive and do not aim at the right purpose. The Bible repeatedly speaks of works of the unregenerate as good and right, II Kings 10:29,30; 12:2 (comp. II Chron. 24:17-25); 14:3,14-16,20,27 (comp. II Chron. 25:2); Luke 6:33; Rom. 2:14,15.
5. MANY NATURAL BLESSINGS. To common grace man further owes all the natural blessings which he receives in the present life. Though he has forfeited all the blessings of God, he receives abundant tokens of the goodness of God from day to day. There are several passages of Scripture from which it appears abundantly that God showers many of His good gifts on all men indiscriminately, that is, upon the good and the bad, the elect and the reprobate, such as: Gen. 17:20 (comp. vs. 18); 39:5; Ps. 145:9,15,16; Matt. 5:44,45; Luke 6:35,36; Acts 14:16,17; I Tim. 4:10. And these gifts are intended as blessings, not only for the good but also for the evil. In the light of Scripture the position is untenable that God never blesses the reprobate, though He does give them many gifts which are good in themselves. In Gen. 39:5 we read that "Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing of Jehovah was upon all that he had in the house and in the field." And in Matt. 5:44,45 Jesus exhorts His disciples in these words, "Bless those that curse you . . . that ye may be children of your Father who is in heaven." This can only mean one thing, namely, that God also blesses those who curse Him. Cf. also Luke 6:35,36; Rom. 2:4.
G. OBJECTIONS TO THE REFORMED
DOCTRINE OF COMMON GRACE.
Several objections have been and are even now raised by some against the doctrine of common grace as it is presented in the preceding. The following are some of the most important of these:
1. Arminians are not satisfied with it, because it does not go far enough. They regard common grace as an integral part of the saving process. It is that sufficient grace that enables man to repent and believe in Jesus Christ unto salvation, and which in the purpose of God is intended to lead men to faith and repentance, though it may be frustrated by men. A grace that is not so intended and does not actually minister to the salvation of men is a contradiction in terms. Hence Pope, a Wesleyan Arminian, speaks of common grace in the Calvinistic system as "being universal and not particular; being necessarily, or at least actually, inoperative for salvation in the purpose of God," and calls this a "wasted influence." He further says: "Grace is no more grace, if it does not include the saving intention of the Giver."[Christian Theology II, pp. 387 f.] But, surely, the Bible does not so limit the use of the term "grace." Such passages as Gen. 6:8; 19:19; Ex. 33:12,16; Num. 32:5; Luke 2:40, and many others do not refer to what we call "saving grace," nor to what the Arminian calls "sufficient grace."
2. It is sometimes argued that the Reformed doctrine of common grace involves the doctrine of universal atonement, and therefore leads into the Arminian camp. But there is no good ground for this assertion. It neither says nor implies that it is the purpose of God to save all men through the atoning blood of Jesus Christ. The objection is based particularly on the universal proclamation of the gospel, which is considered possible only on the basis of a universal atonement. It was already suggested by the Arminians themselves at the time of the Synod of Dort, when they asserted that the Reformed with their doctrine of particular atonement could not preach the
gospel to all men indiscriminately. But the Synod of Dort did not recognize the implied contradiction. The Canons teach particular atonement,[II. 8.] and also require the universal proclamation of the gospel.[II. 5 and III. 8.] And this is in perfect harmony with Scripture, which teaches on the one hand, that Christ atoned only for the elect, John 10:15; Acts 20:28; Rom. 8:32,33; cf. also John 17:9; and on the other hand, that the gospel call must be extended to all men indiscriminately, Matt. 22:2-14; 28:19; Mark 16:15,16. If it be objected that we cannot fully harmonize the indiscriminate and sincere offer of salvation on condition of faith and repentance with the doctrine of particular atonement, this may be admitted but with the distinct understanding that the truth of a doctrine does not depend on our ability to harmonize it with every other doctrine of Scripture.
3. Another objection to the doctrine of common grace is that it presupposes a certain favorable disposition in God even to reprobate sinners, while we have no right to assume such a disposition in God. This stricture takes its starting point in the eternal counsel of God, in His election and reprobation. Along the line of His election God reveals His love, grace, mercy, and longsuffering, leading to salvation; and in the historical realization of His reprobation He gives expression only to His aversion, disfavor, hatred, and wrath, leading to destruction. But this looks like a rationalistic oversimplification of the inner life of God, which does not take sufficient account of His self-revelation. In speaking on this subject we ought to be very careful and allow ourselves to be guided by the explicit statements of Scripture rather than by our bold inferences from the secret counsel of God. There is far more in God than we can reduce to our logical categories. Are the elect in this life the objects of God's love only, and never in any sense the objects of His wrath? Is Moses thinking of the reprobate when he says: "For we are consumed in thine anger, and in thy wrath are we troubled"? Ps. 90:7. Does not the statement of Jesus that the wrath of God abideth on them that obey not the Son imply that it is removed from the others when, and not until, they submit to the beneficent rule of Christ? John 3:36.
And does not Paul say to the Ephesians that they "were by nature children of wrath even as the rest"? Eph. 2:3. Evidently the elect can not be regarded as always and exclusively the objects of God's love. And if they who are the objects of God's redeeming love can also in some sense of the word be regarded as the objects of His wrath, why should it be impossible that they who are the objects of His wrath should also in some sense share His divine favor? A father who is also a judge may loathe the son that is brought before him as a criminal, and feel constrained to visit his judicial wrath upon him, but may yet pity him and show him acts of kindness while he is under condemnation. Why should this be impossible in God? General Washington hated the traitor that was brought before him and condemned him to death, but at the same time showed him compassion by serving him with the dainties from his own table. Cannot God have compassion even on the condemned sinner, and bestow favors upon him? The answer need not be uncertain, since the Bible clearly teaches that He showers untold blessings upon all men and also clearly indicates that these are the expression of a favorable disposition in God, which falls short, however, of the positive volition to pardon their sin, to lift their sentence, and to grant them salvation. The following passages clearly point to such a favorable disposition: Prov. 1:24; Isa. 1:18; Ezek. 18:23,32; 33:11; Matt. 5:43-45; 23:37; Mark 10:21; Luke 6:35: Rom. 2:4; I Tim. 2:4. If such passages do not testify to a favorable disposition in God, it would seem that language has lost its meaning, and that God's revelation is not dependable on this subject.
4. Anabaptists object to the doctrine of common grace, because it involves the recognition of good elements in the natural order of things, and this is contrary to their fundamental position. They regard the natural creation with contempt, stress the fact that Adam was of the earth earthy, and see only impurity in the natural order as such. Christ established a new supernatural order of things, and to that order the regenerate man, who is not merely a renewed, but an entirely new man, also belongs. He has nothing in common with the world round about him and should therefore take no part in its life:
never swear an oath, take no part in war, recognize no civil authority, avoid worldly clothing, and so on. On this position there is no other grace than saving grace. This view was shared by Labadism, Pietism, the Moravian brethren, and several other sects. Barth's denial of common grace seems to be following along these same lines. This is no wonder, since for him too creaturliness and sinfulness are practically identical. Brunner gives the following summary of Barth's view: "It follows from the acknowledgment of Christ as the only saving grace of God that there exists no creative and sustaining grace which has been operative ever since the creation of the world and which manifests itself to us in God's maintenance of the world, since in that case we should have to recognize two or even three kinds of grace, and that would stand in contradistinction with the singleness of the grace of Christ. . . . Similarly, the new creation is in no wise a fulfilment but exclusively a replacement accomplished by a complete annihilation of what went before, a substitution of the new man for the old. The proposition, gratia non tollit naturam sed perficit, is not true in any sense but is altogether an arch-heresy."[Natur und Gnade, p. 8.] Brunner rejects this view and is more in line with the Reformed thought on this point.
QUESTIONS FOR FURTHER STUDY: Do the Hebrew and Greek words for 'grace' always denote saving grace? Are they ever used as a designation of what we call 'common grace'? Does the doctrine of common grace presuppose the doctrine of universal atonement? Does it imply a denial of the fact that man is by nature subject to the wrath of God? Does it involve a denial of man's total depravity, and of his inability to do spiritual good? Is the good which the natural man can do good only in the sight of man or also in the sight of God? Does the doctrine of common grace destroy the antithesis between the world and the kingdom of God? If not, how do you explain this?
LITERATURE: Calvin, Institutes II. 2 and 3; Kuyper, De Gemeene Gratie; Bavinck, De Algemeene Genade; ibid., Calvin and Common Grace (in, Calvin and the Reformation); Shedd, Calvinism Pure and Mixed, pp. 96-106; ibid., Dogm. Theol. I, pp. 432, 435; II, pp. 483 ff.;
Hodge, Syst. Theol. II, pp. 654-675; Vos, Geref. Dogm. IV, pp. 11-17; Alexander, Syst. of Bib. Theol. II. pp. 343-361; Dabney, Syst. and Polem. Theol., pp. 583-588; ibid., Discussions, pp. 282-313 (God's Indiscriminate Proposals of Mercy); H. Kuiper, Calvin on Common Grace; Berkhof, De Drie Punten in Alle Deelen Gereformeerd; Hepp, Art. Gemeene Gratie in the Christelijke Encyclopaedie.
IV. The Mystical Union
Calvin repeatedly expresses the idea that the sinner cannot share in the saving benefits of Christ's redemptive work, unless he be in union with Him, and thus emphasizes a very important truth. As Adam was the representative head of the old humanity, so Christ is the representative head of the new humanity. All the blessings of the covenant of grace flow from Him who is the Mediator of the covenant. Even the very first blessing of the saving grace of God which we receive already presupposes a union with the Person of the Mediator. It is exactly at this point that we find one of the most characteristic differences between the operations and blessings of special and those of common grace. The former can be received and enjoyed only by those who are in union with Christ, while the latter can be and are enjoyed also by those who are not reckoned in Christ, and therefore are not one with Him. Every spiritual blessing which believers receive flows to them out of Christ. Hence Jesus in speaking of the coming Paraklete could say unto His disciples: "He shall glorify me; for He shall take of mine, and shall declare it unto you," John 16:14. Subjectively, the union between Christ and believers is effected by the Holy Spirit in a mysterious and supernatural way, and for that reason is generally designated as the unio mystica or mystical union.
A. NATURE OF THE MYSTICAL UNION.
Lutherans generally treat the doctrine of the mystical union anthropologically, and therefore conceive of it as established by faith. Hence they naturally take it up at a later point in their soteriology. But this method fails to do full justice to the idea of our union with Christ, since it loses sight of the eternal basis of the union and of its objective realization in Christ, and deals exclusively with the subjective realization of it in our lives, and even so only with our
personal conscious entrance into this union. Reformed theology, on the other hand, deals with the union of believers with Christ theologically, and as such does far greater justice to this important subject. In doing so it employs the term "mystical union" in a broad sense as a designation not only of the subjective union of Christ and believers, but also of the union that lies back of it, that is basic to it, and of which it is only the culminating expression, namely, the federal union of Christ and those who are His in the counsel of redemption, the mystical union ideally established in that eternal counsel, and the union as it is objectively effected in the incarnation and the redemptive work of Christ.
1. THE FEDERAL UNION OF CHRIST WITH THOSE WHOM THE FATHER HAS GIVEN HIM, IN THE COUNSEL OF REDEMPTION. In the counsel of peace Christ voluntarily took upon Himself to be the Head and Surety of the elect, destined to constitute the new humanity, and as such to establish their righteousness before God by paying the penalty for their sin and by rendering perfect obedience to the law and thus securing their title to everlasting life. In that eternal covenant the sin of His people was imputed to Christ, and His righteousness was imputed to them. This imputation of the righteousness of Christ to His people in the counsel of redemption is sometimes represented as a justification from eternity. It is certainly the eternal basis of our justification by faith, and is the ground on which we receive all spiritual blessings and the gift of life eternal. And this being so, it is basic to the whole of soteriology, and even to the first stages in the application of the work of redemption, such as regeneration and internal calling.
2. THE UNION OF LIFE IDEALLY ESTABLISHED IN THE COUNSEL OF REDEMPTION. In the case of the first Adam there was not only a federal, but also a natural and organic union between him and his descendants. There was the tie of a common life between him and all his progeny, and this made it possible that the blessings of the covenant of works, if these had eventuated, could have been passed on to the whole organism of mankind in an organic way. A
somewhat similar situation obtained in the case of the last Adam as the representative Head of the covenant of redemption. Like the first Adam, He did not represent a conglomeration of disjointed individuals, but a body of men and women who were to derive their life from Him, to be united by spiritual ties, and thus to form a spiritual organism. Ideally this body, which is the Church, was already formed in the covenant of redemption, and formed in union with Christ, and this union made it possible that all the blessings merited by Christ could be passed on to those whom He represented in an organic way. They were conceived of as a glorious body, a new humanity, sharing the life of Jesus Christ. It was in virtue of that union, as it was realized in the course of history, that Christ could say: "Behold, I and the children whom God hath given me," Heb. 2:13.
3. THE UNION OF LIFE OBJECTIVELY REALIZED IN CHRIST. In virtue of the legal or representative union established in the covenant of redemption Christ became incarnate as the substitute for His people, to merit all the blessings of salvation for them. Since His children were sharers in flesh and blood, "He also in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage," Heb. 2:14,15. He could merit salvation for them just because He already stood in relation to them as their Surety and Mediator, their Head and Substitute. The whole Church was included in Him as her Head. In an objective sense she was crucified with Christ, she died with Him, she arose in Him from the dead, and was made to sit with Him in the heavenly places. All the blessings of saving grace lie ready for the Church in Christ; man can add nothing to them; and they now only await their subjective application by the operation of the Holy Spirit, which is also merited by Christ and is sure of progressive realization in the course of history.
4. THE UNION OF LIFE SUBJECTIVELY REALIZED BY THE OPERATION OF THE HOLY SPIRIT. The work of Christ was not
finished when He had merited salvation for His people and had obtained actual possession of the blessings of salvation. In the counsel of redemption He took it upon Himself to put all His people in possession of all these blessings, and He does this through the operation of the Holy Spirit, who takes all things out of Christ, and gives them unto us. We should not conceive of the subjective realization of the mystical union in the Church atomistically, as if it were effected by bringing now this and then that individual sinner to Christ. It should be seen from the point of view of Christ. Objectively, the whole Church is in Him, and is born out of Him as the Head. It is not a mechanism, in which the parts precede the whole, but an organism, in which the whole is prior to the parts. The parts come forth out of Christ through the regenerating work of the Holy Spirit, and then continue in living relationship with Him. Jesus calls attention to this organic relationship when He says: "I am the vine, ye are the branches: he that abideth in me and I in him, the same beareth much fruit: for apart from me ye can do nothing," John 15:5. In view of what was said, it is quite evident that it is not correct to say that the mystical union is the fruit of man's believing acceptance of Christ, as if faith were not one of the blessings of the covenant which flow unto us from the fulness of Christ, but a condition which man must meet partly or wholly in his own strength, in order to enter into living relationship with Jesus Christ. Faith is first of all a gift of God, and as such a part of the treasures that are hidden in Christ. It enables us to appropriate on our part what is given unto us in Christ, and to enter ever-increasingly into conscious enjoyment of the blessed union with Christ, which is the source of all our spiritual riches.
This union may be defined as that intimate, vital, and spiritual union between Christ and His people, in virtue of which He is the source of their life and strength, of their blessedness and salvation. That it is a very intimate union appears abundantly from the figures that are used in Scripture to describe it. It is a union as of the vine and the branches, John 15:5, as of a foundation and the building that is reared on it, I Pet. 2:4,5, as of husband and wife, Eph. 5:23-32, and
as of the head and the members of the body, Eph. 4:15,16. And even these figures fail to give full expression to the reality. It is a union that passes understanding. Says Dr. Hodge: "The technical designation of this union in theological language is 'mystical,' because it so far transcends all the analogies of earthly relationships, in the intimacy of its connection, in the transforming power of its influence, and in the excellence of its consequences."[Outlines of Theology, p. 483.] If the discussion of this aspect of the mystical union is taken up first of all in the ordo salutis, it should be borne in mind (a) that it would seem to be desirable to consider it in connection with what precedes it, ideally in the counsel of redemption, and objectively in the work of Christ; and (b) that the order is logical rather than chronological. Since the believer is "a new creature" (II Cor. 5:17), or is "justified" (Acts 13:39) only in Christ, union with Him logically precedes both regeneration and justification by faith, while yet, chronologically, the moment when we are united with Christ is also the moment of our regeneration and justification.
B. CHARACTERISTICS OF THE
MYSTICAL UNION.
From the preceding it appears that the term "mystical union" can be, and often is, used in a broad sense, including the various aspects (legal, objective, subjective) of the union between Christ and believers. Most generally, however, it denotes only the crowning aspect of that union, namely, its subjective realization by the operation of the Holy Spirit, and it is this aspect of it that is naturally in the foreground in soteriology. All that is said in the rest of this chapter bears on this subjective union. The following are the main characteristics of this union:
1. IT IS AN ORGANIC UNION. Christ and the believers form one body. The organic character of this union is clearly taught in such passages as John 15:5; I Cor. 6:15-19; Eph. 1:22,23; 4:15,16; 5:29,30.
In this organic union Christ ministers to the believers, and the believers minister to Christ. Every part of the body serves and is served by every other part, and together they are subservient to the whole in a union that is indissoluble.
2. IT IS A VITAL UNION. In this union Christ is the vitalizing and dominating principle of the whole body of believers. It is none other than the life of Christ that indwells and animates believers, so that, to speak with Paul, "Christ is formed" in them, Gal. 4:19. By it Christ becomes the formative principle of their life, and leads it in a Godward direction, Rom. 8:10; II Cor. 13:5; Gal. 4:19,20.
3. IT IS A UNION MEDIATED BY THE HOLY SPIRIT. The Holy Spirit was in a special capacity a part of the Mediator's reward, and as such was poured out on the day of Pentecost for the formation of the spiritual body of Jesus Christ. Through the Holy Spirit Christ now dwells in believers, unites them to Himself, and knits them together in a holy unity, I Cor. 6:17; 12:13; II Cor. 3:17,18; Gal. 3:2,3.
4. IT IS A UNION THAT IMPLIES RECIPROCAL ACTION. The initial act is that of Christ, who unites believers to himself by regenerating them and thus producing faith in them. On the other hand, the believer also unites himself to Christ by a conscious act of faith, and continues the union, under the influence of the Holy Spirit, by the constant exercise of faith, John 14:23; 15:4,5; Gal. 2:20; Eph. 3:17.
5. IT IS A PERSONAL UNION. Every believer is personally united directly to Christ. The representation that the life which is in the Church through Christ flows from the Church into the individual believer is decidedly unScriptural, not only in its sacramentarian but also in its pantheistic form (Rome, Schleiermacher, and many modern theologians). Every sinner who is regenerated is directly connected with Christ and receives his life from Him. Consequently the Bible always emphasizes the bond with Christ, John 14:20; 15:17; II Cor. 5:17; Gal. 2:20; Eph. 3:17,18.
6. IT IS A TRANSFORMING UNION. By this union believers are changed into the image of Christ according to his human nature. What Christ effects in His people is in a sense a replica or reproduction of what took place with Him. Nor only objectively, but also in a subjective sense they suffer, bear the cross, are crucified, die, and are raised in newness of life, with Christ. They share in a measure the experiences of their Lord, Matt. 16:24; Rom. 6:5; Gal. 2:20; Col. 1:24; 2:12; 3:1; I Pet. 4:13.
C. ERRONEOUS CONCEPTIONS OF THE
MYSTICAL UNION.
There are several erroneous conceptions of the mystical union, against which we should be on our guard. Errors on this point should not be regarded as inconsequential and therefore unimportant, for they are fraught with danger for a true understanding of the Christian life.
1. RATIONALISTIC ERROR. We must avoid the error of the Rationalist who would identify the mystical union with the union of Christ as the Logos with the whole creation or with the immanence of God in all human spirits. This is found in the following statement, which A. H. Strong quotes from Campbell, The indwelling Christ: "In the immanence of Christ in nature we find the ground of his immanence in human nature. . . . A man may be out of Christ, but Christ is never out of him. Those who banish him he does not abandon." In this view the mystical union is robbed of its soteriological significance.
2. MYSTICAL ERROR. Another dangerous error is that of the Mystics who understand the mystical union as an identification of the believer with Christ. According to this view there is in it a union of essence, in which the personality of the one is simply merged into that of the other, so that Christ and the believer do not remain two distinct persons. Even some of the Lutherans went to that extreme.
One extremist did not hesitate to say, "I am Christ Jesus, the living Word of God; I have redeemed thee by my sinless sufferings."
3. SOCINIAN AND ARMINIAN ERROR. Quite another extreme is found in the teachings of Socinians and Arminians, who represent the mystical union as a mere moral union, or a union of love and sympathy, like that existing between a teacher and his pupils or between friend and friend. Such a union does not involve any interpenetration of the life of Christ and that of believers. It would involve no more than loving adherence to Christ, friendly service freely rendered to him, and ready acceptance of the message of the Kingdom of God. It is a union that does not call for a Christ within us.
4. SACRAMENTARIAN ERROR. Another error to be avoided is that of the sacramentarians, represented by the Roman Catholic Church and by some Lutherans and High Church Episcopalians. Strong speaks of this as "perhaps the most pernicious misinterpretation of the nature of this union." It makes the grace of God something substantial, of which the Church is the depositary, and which can be passed on in the sacraments; and completely loses sight of the fact that the sacraments cannot effect this union, because they already presuppose it.
D. THE SIGNIFICANCE OF THE
MYSTICAL UNION.
1. The mystical union in the sense in which we are now speaking of it is not the judicial ground, on the basis of which we become partakers of the riches that are in Christ. It is sometimes said that the merits of Christ cannot be imputed to us as long as we are not in Christ, since it is only on the basis of our oneness with Him that such an imputation could be reasonable. But this view fails to distinguish between our legal unity with Christ and our spiritual oneness with Him, and is a falsification of the fundamental element in the doctrine
of redemption, namely, of the doctrine of justification. Justification is always a declaration of God, not on the basis of an existing condition, but on that of a gracious imputation, — a declaration which is not in harmony with the existing condition of the sinner. The judicial ground for all the special grace which we receive lies in the fact that the righteousness of Christ is freely imputed to us.
2. But this state of affairs, namely, that the sinner has nothing in himself and receives everything freely from Christ, must be reflected in the consciousness of the sinner. And this takes place through the mediation of the mystical union. While the union is effected when the sinner is renewed by the operation of the Holy Spirit, he does not become cognizant of it and does not actively cultivate it until the conscious operation of faith begins. Then he becomes aware of the fact that he has no righteousness of his own, and that the righteousness by which he appears just in the sight of God is imputed to him. But even so something additional is required. The sinner must feel his dependence on Christ in the very depths of his being, — in the sub-conscious life. Hence he is incorporated in Christ, and as a result experiences that all the grace which he receives flows from Christ. The constant feeling of dependence thus engendered, is an antidote against all self-righteousness.
3. The mystical union with Christ also secures for the believer the continuously transforming power of the life of Christ, not only in the soul but also in the body. The soul is gradually renewed in the image of Christ, as Paul expresses it, "from glory to glory, even as by the Spirit of the Lord." II Cor. 3:18. And the body is consecrated in the present to be a fit instrument of the renewed soul, and will at last be raised up in the likeness of Christ's glorified body, Phil. 3:21. Being in Christ, believers share in all the blessings which He merited for his people. He is for them a perennial fountain springing into everlasting life.
4. In virtue of this union believers have fellowship with Christ. Just as Christ shared the labours, the sufferings, and the temptations of
His people, they are now made to share His experiences. His sufferings are, in a measure, reproduced and completed in the lives of His followers. They are crucified with Him, and also arise with Him in newness of life The final triumph of Christ also becomes their triumph. Rom. 6:5,8; 8:17; II Cor. 1:7; Phil. 3:10; I Pet. 4:13.
5. Finally, the union of believers with Christ furnishes the basis for the spiritual unity of all believers, and consequently for the communion of the saints. They are animated by the same spirit, are filled with the same love, stand in the same faith, are engaged in the same warfare, and are bound for the same goal. Together they are interested in the things of Christ and His Church, of God and His Kingdom. John 17:20,21; Acts 2:42; Rom. 12:15; Eph. 4:2,3; Col. 3:16; I Thess. 4:18; 5:11; Heb. 3:13; 10:24,25; Jas. 5:16; I John 1:3,7.
QUESTIONS FOR FURTHER STUDY: What is the meaning of the term 'mystical' as applied to the union with Christ? What is the relation between grace in the legal, and that in the moral sphere? How should we answer the contention that the sinner cannot become a participant in the blessings of God's special grace until he is subjectively incorporated in Christ? What can be said in reply to the assertion that faith precedes regeneration, because it effects the union with Christ, while regeneration is the fruit of this union? Does the mystical union suppress or does it preserve the personality of man? Cf. Eph. 4:13. Do all believers derive equal benefits from this union? If this union is indissoluble, how must John 15:1-7 be understood? What is Schleiermacher's conception of the believer's union with Christ?
LITERATURE: Bavinck, Geref. Dogm. III, pp. 594 f.; IV, pp. 114, 226 f., 268 f.; Kuyper, Het Werk van den Heiligen Geest II, pp. 163-182; Dabney, Syst. and Polem. Theol., pp. 612-617; Strong, Syst. Theol., pp. 795-808; Dick, Theol., pp. 36-365; Hodge, Outlines, pp. 482486; ibid., The Atonement, pp. 198-211; McPherson, Chr. Theol., pp. 402-404; Valentine, Chr. Theol. II, pp. 275-277; Schmid, Doct. Theol., pp. 485-491; Litton, Introd. to Dogm. Theol., pp. 321-322.
V. Calling in General and External
Calling
A. REASONS FOR DISCUSSING CALLING
FIRST.
The question of the relative order of calling and regeneration has frequently been discussed, and the discussion has often suffered from a lack of discrimination and a resulting misunderstanding. The terms "calling" and "regeneration" were not always used in the same sense. Consequently, it was possible to maintain, without inconsistency, on the one hand that calling precedes regeneration, and on the other, that regeneration is prior to calling. We shall briefly consider (1) the representations found in Scripture and in our confessional standards; (2) the order generally followed by Reformed theologians; and (3) the reasons that may be advanced in favor of a separate discussion of the external calling through the Word, as preceding both regeneration and internal calling.
1. THE BIBLICAL REPRESENTATION. The Biblical order is chiefly indicated in a few well known passages. There is first of all the vision of the dry bones in Ezekiel 37:1-14. While Ezekiel prophesied over the dry bones of the house of Israel, the breath of life came into them. This passage refers to the civil restoration and the spiritual revival of the house of Israel, and probably also contains a hint respecting the resurrection of its dead. It represents the prophetic word as preceding the origin of the new life of the people of Israel. Naturally, this does not yet mean that the former was causally related to the latter. . . . A very instructive passage is found in Acts 16:14, which speaks of the conversion of Lydia. During the preaching of Paul the Lord opened the heart of Lydia to give heed to the things that were spoken by the apostle. It is clearly intimated that the
opening of the heart is preceded by the external, and is followed by the internal calling. The unity of the twofold calling is clearly seen. . . . The statement of Paul in Rom. 4:17 is also frequently quoted in this connection, but can hardly be considered relevant, because it does not refer to either the external or the internal calling by the preaching of the Word of God, but either to the creative fiat of God, by which things are called into being, or to His command issued to things that are not, as though they were, and reaching even the dead. . . . Another passage is found in James 1:18, "Of His own will He brought us forth by the word of truth, that we should be a kind of firstfruits of His creatures." It can hardly be doubted that the word of truth mentioned here is the word of preaching, and the assumption is that this word precedes the new birth and is in some sense instrumental to it. . . . And, finally, there is a well known passage in I Pet. 1:23, in which the apostle speaks of believers as "having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth." In view of verse 25 the word here referred to can hardly be anything else than the word of the gospel preached among the readers. This word of Peter too implies that the word of preaching precedes regeneration and is instrumentally connected with it. In view of these passages the conclusion is perfectly warranted that in the case of adults external calling by the preaching of the word generally precedes regeneration. Whether they also warrant the assertion that internal calling is prior to the implanting of the new life, is a question that need not be considered at this point.
2. THE VIEW REPRESENTED IN OUR CONFESSIONAL STANDARDS. Our confessional standards also imply that in the case of adults the preaching of the word precedes regeneration, but it should be borne in mind that they do not use the word "regeneration" in the limited sense in which it is employed to-day. The Belgic Confession says in Art. XXIV: "We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the
bondage of sin." Faith is wrought in man by the hearing of the Word and, in turn, works regeneration, that is, the renewal of man in conversion and sanctification. The Canons of Dort contain a somewhat more detailed description in III and IV, Articles 11 and 12: "But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only causes the gospel to be externally preached to them, and powerfully illumines their minds by His Holy Spirit, that they may rightly understand and discern the things of the Spirit of God, but by the efficacy of the same regenerating Spirit He pervades the innermost recesses of the man; . . . And this is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead; a making alive, which God works in us without our aid. But this is nowise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted," etc. In these articles the words "regeneration" and "conversion" are used interchangeably. It is quite evident, however, that they denote the fundamental change in the governing disposition of the soul as well as the resulting change in the outward manifestations of life. And this change is brought about not merely, but at least in part, by the preaching of the gospel. Consequently this precedes.
3. THE ORDER GENERALLY FOLLOWED BY REFORMED THEOLOGIANS. Among the Reformed it has been quite customary to place calling before regeneration, though a few have reversed the order. Even Maccovius, Voetius, and Comrie, all Supralapsarians, follow the usual order. Several considerations prompted Reformed theologians in general to place calling before regeneration.
a. Their doctrine of the covenant of grace. They considered the covenant of grace as the great and all-comprehensive good which God in infinite mercy grants unto sinners, a good including all the blessings of salvation, and therefore also regeneration. But this covenant is inseparably connected with the gospel. It is announced
and made known in the gospel, of which Christ is the living center, and therefore does not exist without it. Where the gospel is not known the covenant is not realized, but where it is preached God establishes His covenant and glorifies His grace. Both the preaching of the gospel and the administration of the covenant precede the saving operations of the Holy Spirit, and the believer's participation in the salvation wrought by Christ.
b. Their conception of the relation between the work of Christ and that of the Holy Spirit. The Anabaptists failed to do justice to this relation. Christ and His redemptive work are presented to us in the gospel. And it is from Christ, as the Mediator of God and man and as the meritorious cause of our salvation, that the Holy Spirit derives everything which He communicates to sinners. Consequently, He joins His work to the preaching of the gospel and operates in a saving way only where the divine message of redemption is brought. The Holy Spirit does not work apart from the Christ presented in the gospel.
c. Their reaction against the mysticism of the Anabaptists. The Anabaptists proceeded on the assumption that regeneration effected not merely a renewal of human nature, but an entirely new creation. And this being so, they regarded it as impossible that anything belonging to this natural creation as, for instance, the human language in which the Word of God is brought to man, could in any way be instrumental in communicating the new life to sinners. As they saw it, regeneration eo ipso excluded the use of the Word as a means, since this was after all only a dead letter. This mystical tendency was strongly opposed by Reformed theologians.
d. Their experience in connection with the spiritual renewal of adults. While it was a settled opinion that covenant children who die in infancy are reborn and therefore saved, there was no unanimous opinion as to the time when those who grew up became partakers of the grace of regeneration. Some shared the opinion of Voetius that all elect children are regenerated before baptism, and that the new life
can, even in adults, remain concealed for many years. The great majority, however, were loath to take that position, and held that the new life, if present, would reveal itself in some way. Experience taught them that many gave no evidences of the new life until after they had heard the gospel for many years.
4. REASONS FOR A SEPARATE DISCUSSION OF EXTERNAL CALLING AS PRECEDING REGENERATION.
a. Clearness of presentation. External and internal calling are essentially one; yet they can and should be carefully distinguished. A dispute may arise respecting the one that does not directly concern the other. It may be doubted, whether internal calling logically precedes regeneration in the case of adults, while there is no uncertainty whatsoever in this respect concerning the external calling through the gospel. Hence it may be considered desirable to treat of the external calling first, and then to take up the discussion of internal calling in connection with that of regeneration.
b. The preparatory nature of external calling.. If we proceed on the assumption that the ordo salutis deals with the effective application of the redemption wrought by Christ, we feel at once that the external calling by the Word of God can, strictly speaking, hardly be called one of its stages. As long as this calling does not, through the accompanying operation of the Holy Spirit, turn into an internal and effectual calling, it has only a preliminary and preparatory significance. Several Reformed theologians speak of it as a kind of common grace, since it does not flow from the eternal election and the saving grace of God, but rather from His common goodness; and since, while it sometimes produces a certain illumination of the mind, it does not enrich the heart with the saving grace of God.[Cf. references above, pp. 304 f. and also a Marck, Godgeleerdheid. XXIII. 3.]
c. The general nature of external calling. While all the other movements of the Holy Spirit in the ordo salutis terminate on the
elect only, the external calling by the gospel has a wider bearing. Wherever the gospel is preached, the call comes to the elect and the reprobate alike. It serves the purpose, not merely of bringing the elect to faith and conversion, but also of revealing the great love of God to sinners in general. By means of it God maintains His claim on the obedience of all His rational creatures, restrains the manifestation of sin, and promotes civic righteousness, external morality, and even outward religious exercises.[Cf. Bavinck, Geref. Dogm. IV, pp. 7 f.]
B. CALLING IN GENERAL.
Since external calling is but an aspect of calling in general, we shall have to consider this briefly before entering upon a discussion of external calling.
1. THE AUTHOR OF OUR CALLING. Our calling is a work of the triune God. It is first of all a work of the Father, I Cor. 1:9; I Thess. 2:12; I Pet. 5:10. But the Father works all things through the Son; and so this calling is also ascribed to the Son, Matt. 11:28; Luke 5:32; John 7:37; Rom. 1:6(?). And Christ, in turn, calls through His Word and Spirit, Matt. 10:20; John 15:26; Acts 5:31,32.
2. VOCATIO REALIS AND VERBALIS. Reformed theologians generally speak of a vocatio realis, as distinguished from the vocatio verbalis. By this they mean the external call that comes to men through God's general revelation, a revelation of the law and not of the gospel, to acknowledge, fear, and honour God as their Creator. It comes to them in things (res) rather than in words: in nature and history, in the environment in which they live, and in the experiences and vicissitudes of their lives, Ps. 19:1-4; Acts 16:16,17; 17:27; Rom. 1:19-21; 2:14,15. This call knows nothing of Christ, and therefore cannot lead to salvation. At the same time it is of the greatest importance in connection with the restraint of sin, the development of the natural life, and the maintenance of good order in society. This
is not the calling with which we are concerned at present. In soteriology only the vocatio verbalis comes into consideration; and this may be defined as that gracious act of God whereby He invites sinners to accept the salvation that is offered in Christ Jesus.
3. DIFFERENT CONCEPTIONS OF THE VOCATIO VERBALIS. The vocatio verbalis is, as the term itself suggests, the divine call that comes to man through the preaching of the Word of God. According to Roman Catholics it can also come to man through the administration of baptism. In fact, they regard the sacrament as the most important means in bringing man to Christ, and ascribe a decidedly subordinate significance to the preaching of the gospel. Not the pulpit, but the altar is central with Rome. In course of time considerable difference of opinion became apparent on the question, why the gospel call proves efficacious in some cases and not in others. Pelagius sought the explanation for this in the arbitrary will of man. Man has by nature a perfectly free will, so that he can accept or reject the gospel, as he sees fit, and thus either obtain or fail to obtain the blessings of salvation. Augustine, on the other hand, ascribed the difference to the operation of the grace of God. Said he: "The hearing of the divine call, is produced by divine grace itself, in him who before resisted; and then the love of virtue is kindled in him when he no longer resists." Semi-Pelagianism sought to mediate between the two and to avoid both the Augustinian denial of free will and the Pelagian depreciation of divine grace. It assumed the presence of the seeds of virtue in man, which of themselves tended to bear good fruit, but held that these needed the fructifying influence of divine grace for their development. The grace necessary for this is given to all men gratuitously, so that they are with the aid of it able to accept the gospel call unto salvation. The call will therefore be effective provided man, aided by divine grace, accepts it. This became the prevailing doctrine of the Roman Catholic Church. Some later Roman Catholics, of whom Bellarmin was one of the most important, brought in the doctrine of congruism, in which the acceptance of the gospel call is made dependent on the circumstances in which it comes to man. If these are congruous, that
is, fit or favorable, he will accept it, but if not, he will reject it. The character of the circumstances will, of course, largely depend on the operation of prevenient grace. Luther developed the idea that, while the law worked repentance, the gospel call carried with it the gift of the Holy Spirit. The Holy Spirit is in the Word, and therefore the call is in itself always sufficient and in its intention always efficacious. The reason why this call does not always effect the desired and intended result lies in the fact that men in many cases place a stumbling block in the way, so that, after all, the result is determined by the negative attitude of man. While some Lutherans still speak of external and internal calling, they insist on it that the former never comes to man apart from the latter. The call is essentially always efficacious, so that there is really no room for the distinction. Luther's strong insistence on the efficacious character of the gospel call was due to the Anabaptist depreciation of it. The Anabaptists virtually set aside the Word of God as a means of grace, and stressed what they called the internal word, the "inner light," and the illumination of the Holy Spirit. To them the external word was but the letter that killeth, while the internal word was spirit and life. External calling meant little or nothing in their scheme. The distinction between external and internal calling is already found in Augustine, was borrowed from him by Calvin, and thus made prominent in Reformed theology. According to Calvin the gospel call is not in itself effective, but is made efficacious by the operation of the Holy Spirit, when He savingly applies the Word to the heart of man; and it is so applied only in the hearts and lives of the elect. Thus the salvation of man remains the work of God from the very beginning. God by His saving grace, not only enables, but causes man to heed the gospel call unto salvation. The Arminians were not satisfied with this position, but virtually turned back to the SemiPelagianism of the Roman Catholic Church. According to them the universal proclamation of the gospel is accompanied by a universal sufficient grace, — "gracious assistance actually and universally bestowed, sufficient to enable all men, if they choose, to attain to the full possession of spiritual blessings, and ultimately to salvation."[Cunningham, Hist. Theol. II, p. 396.] The work of
salvation is once more made dependent on man. This marked the beginning of a rationalistic return to the Pelagian position, which entirely denies the necessity of an internal operation of the Holy Spirit unto salvation.
C. EXTERNAL CALLING.
The Bible does not use the term "external," but clearly speaks of a calling that is not efficacious. It is presupposed in the great commission, as it is found in Mark 16:15,16, "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned." The parable of the marriage feast in Matt. 22:2-14 clearly teaches that some who were invited did not come, and concludes with the well-known words: "For many are called, but few chosen." The same lesson is taught in the parable of the great supper, Luke 14:16-24. Other passages speak explicitly of a rejection of the gospel, John 3:36; Acts 13:46; II Thess. 1:8. Still others speak of the terrible sin of unbelief in a way which clearly shows that it was committed by some, Matt. 10:15; 11:21-24; John 5:40; 16:8,9; I John 5:10. The external call consists in the presentation and offering of salvation in Christ to sinners, together with an earnest exhortation to accept Christ by faith, in order to obtain the forgiveness of sins and life eternal.
1. THE ELEMENTS COMPRISED IN IT.
a. A presentation of the gospel facts and of the doctrine of redemption. The way of redemption revealed in Christ must be set forth clearly in all its relations. God's plan of redemption, the saving work of Christ, and the renewing and transforming operations of the Holy Spirit, should all be interpreted in their mutual relations. It should be borne in mind, however, that a mere presentation of the truths of redemption, no matter how well done, does not yet constitute the gospel call. It is not only fundamental to it, but even
constitutes a very important part of it. At the same time it is by no means the whole of that call. According to our Reformed conception the following elements also belong to it.
b. An invitation to accept Christ in repentance and faith. The representation of the way of salvation must be supplemented by an earnest invitation (II Cor. 5:11,20) and even a solemn command (John 6:28,29; Acts 19:4) to repent and believe, that is to accept Christ by faith. But, in order that this coming to Christ may not be understood in a superficial sense, as it is often represented by revivalists, the true nature of the repentance and the faith required should be clearly set forth. It must be made perfectly clear that the sinner cannot of himself truly repent and believe, but that it is God who worketh in him "both to will and to work, for His good pleasure."
c. A promise of forgiveness and salvation. The external call also contains a promise of acceptance for all those who comply with the conditions, not in their own strength, but by the power of the grace of God wrought in their hearts by the Holy Spirit. They who by grace repent of their sins and accept Christ by faith receive the assurance of the forgiveness of sins and of eternal salvation. This promise, it should be noticed, is never absolute, but always conditional. No one can expect its fulfilment, except in the way of a faith and repentance that is truly wrought by God.
From the fact that these elements are included in external calling, it may readily be inferred that they who reject the gospel not merely refuse to believe certain facts and ideas, but resist the general operation of the Holy Spirit, which is connected with this calling, and are guilty of the sin of obstinate disobedience. By their refusal to accept the gospel, they increase their responsibility, and treasure up wrath for themselves in the day of judgment, Rom. 2:4,5. That the above elements are actually included in the external calling, is quite evident from the following passages of Scripture: (a) According to Acts 20:27 Paul considers the declaration of the whole counsel of
God as a part of the call; and in Eph. 3:7-11 he recounts some of the details which he had declared unto the readers. (b) Examples of the call to repent and believe are found in such passages as Ezek. 33:11; Mark 1:15; John 6:29; II Cor. 5:20. (c) And the promise is contained in the following passages, John 3:16-18,36; 5:24,40.[Cf. also the Canons of Dort II, 5,6; III and IV, 8.]
2. THE CHARACTERISTICS OF EXTERNAL CALLING.
a. It is general or universal. This is not to be understood in the sense in which it was maintained by some of the old Lutheran theologians, namely, that that call actually came to all the living more than once in the past, as, for instance, in the time of Adam, in that of Noah, and in the days of the apostles. McPherson correctly says: "A universal call of this kind is not a fact, but a mere theory invented for a purpose."[Chr. Dogm. p. 377.] In this representation the terms "general" or "universal" are not used in the sense in which they are intended, when it is said that the gospel call is general or universal. Moreover, the representation is at least in part contrary to fact. External calling is general only in the sense that it comes to all men to whom the gospel is preached, indiscriminately. It is not confined to any age or nation or class of men. It comes to both the just and the unjust, the elect and the reprobate. The following passages testify to the general nature of this call: Isa. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; some ye, buy and eat; yea, come, buy wine and milk without money and without price," cf. also verses 6,7. In connection with this passage one might conceivably say that only spiritually qualified sinners are called; but this certainly cannot be said of Isa. 45:22, "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." Some also interpret the familiar invitation of Jesus in Matt. 11:28, "Come unto me, all ye that labor and are heavy laden, and I will give you rest," as limited to such as are truly concerned about their sins and really repentant; but there is no warrant for such a limitation. The last book of the Bible concludes with a beautiful general invitation: "And the Spirit and the bride say, Come. And he that