Chapter II: Part 2

3. We are now to consider the design of God in giving this common call in the gospel, which cannot be the salvation of all who are thus called: this is evident; because all shall not be saved; whereas, if God had designed their salvation, he would certainly have brought it about; since his purpose cannot be frustrated. To say that God has no determinations relating to the success of the gospel, reflects on his wisdom: and to conclude that things may happen contrary to his purpose, argues a defect of power; as though he could not attain the ends he designed: but this having before been insisted on, under the heads of election and special redemption, I shall pass it by at present, and only consider, that the ends which God designed in giving the gospel, were such as were attained by it, namely, the salvation of those who shall eventually be saved, the restraining of those who have only common grace, and the setting forth the glorious work of redemption by Jesus Christ; which, as it is the wonder of angels, who desire to look into it; so it is hereby designed to be recommended as worthy of the highest esteem, even in those who cast contempt on it: and hereby they are convicted, who shut their eyes against, and neglect to behold that glorious light which shines so brightly therein.

_Object._ To this it is objected, that if Christ invites and calls men to come to him, as he often does in the New Testament; and when they refuse to do it, mentions their refusal with a kind of regret; as when he says, _Ye will not come to me, that ye might have life_, John v. 40. this, they suppose, is no other than an insult on mankind, a bidding them come without the least design that they should; as if a magistrate should go to the prison door, and tell the unhappy man, who is not only under lock and key, but loaded with irons, that he would have him leave that place of misery and confinement, and how much he should rejoice, if he would come out; and upon that condition, propose to him several honours that he has in reserve for him: this, say they, is not to deal seriously with him. And if the offer of grace in the gospel, answers the similitude, as they suppose it exactly does, then there is no need for any thing farther to be replied to it; the doctrine confutes itself; as it argues the divine dealings with men illusory.

_Answ._ This similitude, how plausible soever it may appear to be to some, is far from giving a just representation of the doctrine we are maintaining: for when the magistrate is supposed to signify his desire that the prisoner would set himself free, which he knows he cannot do; hereby it is intimated, that though God knows that the sinner cannot convert himself, yet he commands him to do it, or to put forth supernatural acts of grace, though he has no principle of grace in him: but let it be considered, that this God no where commands any to do.[6] Our Saviour intends as much as this, when he speaks of the _tree’s being made good_, before the fruit it produces can be so, Matt. xii. 33. or that it is impossible for _men to gather grapes of thorns, or figs of thistles_, chap. vii. 17. implying, that there must be an internal disposition wrought, before any acts of grace can he put forth: this is supposed in the preaching of the gospel, or the call to sinners to repent and believe, which they have no reason to conclude that they can do without the aids of divine grace, and these they are to wait, pray and hope for, in all God’s instituted methods.

Moreover, as for those promises which are made to us, if we would release ourselves from the chains of sin, and the account given, how much God would rejoice in our being set free, when the thing is, in itself, impossible; this is no otherwise true than as it contains a declaration of the connexion there is between conversion and salvation, or freedom from the slavery of sin, and God’s conferring many spiritual honours and privileges on those who are converted; not that it does, in the least, denote that it is in our own power to convert ourselves: but that this may be more clearly understood, we shall consider it with relation to the two branches before mentioned, and so speak of God, either as commanding, calling, and inviting men to do what is out of their power, namely, to repent, and believe; or else, as holding forth promises of that salvation which they shall not attain; because these graces are out of their power, which contains the substance of what is usually objected against the doctrine we are maintaining, by those who are on the other side of the question; who suppose that this method of procedure is illusory, and therefore unbecoming the divine perfections. And,

1. Concerning God’s commanding, calling, and inviting men to do what is out of their own power; as for instance, bidding a dead man to arise, or one that is blind to see, or those that are shut up in prison, to come out from thence. This is to be explained, and then, perhaps, the doctrine we are maintaining, will appear to be less exceptionable. We have, elsewhere, in defending the head of particular redemption, against an objection not much unlike to this, considered how Christ is said to be offered in the gospel,[7] or in what sense the overture may be said to be made to all that are favoured with it; and yet the efficacy thereof, only extend to those whom Christ has redeemed, and shall be effectually called. But that we may a little farther explain this matter, let us consider,

(1.) That the gospel contains a declaration, that God designs to save a part of this miserable world; and, that in subserviency thereunto, he has given them a discovery of Christ, as the object of faith, and the purchaser and author of salvation.

(2.) He does not therein give the least intimation to any, while in a state of unregeneracy, that they shall be enabled to believe: and, as the consequence thereof, be saved. Their names, characters, or places of abode, or their natural embellishments, who shall attain this privilege, are no where pointed at in scripture; nor is the book of God’s secret purpose, concerning election to eternal life, opened, so as that any one can discern his name written in it, before he be effectually called; for we have no warrant to look any farther than God’s revealed will, which assigns no evidence of our interest in the saving blessings of the gospel, till they are experienced by us, in this effectual call.

(3.) God plainly discovers to men, in the gospel, that all those graces, which are inseparably connected with salvation, are his work and gift, and consequently out of their own power; or that _it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy_, Rom. ix. 16. Therefore he no where tells the man, who _is tied and bound with the chain of his sin_, that he is able to set himself free; but puts him upon expecting and praying for it, from the _pitifulness of his great mercy_. He no where tells him, that he can implant a principle of spiritual life and grace in himself; or that he ought so much as to attempt to do any thing to atone for his sins, by his obedience and sufferings, but suggests the contrary, when he says, _Surely, shall one say, in the Lord have I righteousness and strength_, Isa. xlv. 24.

(4.) He gives none the least ground to expect, or lay claim to salvation, till they believe; and as faith and salvation are both his gifts, he puts them upon seeking, and desiring them, in their respective order; first grace, and then glory.

(5.) The gospel-call is designed to put men upon a diligent attendance on the ordinances, as means of grace, and to leave the issue and success thereof to God, who _waits that he may be gracious_; that so his sovereignty may appear more eminently in the dispensing this privilege; and, in the mean time, assigns it as their duty to _wait for him_, chap. xxx. 18. And while we are engaged in this duty, we are to acknowledge, that we have nothing that can give us any right to this privilege. So that God might justly deny success to his ordinances. Nevertheless, if he is pleased to give us, while we are attending on them, those earnest desires of their being made effectual to our conversion and salvation, we may conclude this to be a token for good, that he designs us some special advantage thereby; and we do not know but that even this desire of grace may be the beginning of the Spirit’s saving work, and therefore an earnest of his carrying it on.

(6.) When God commands persons, in the gospel, to do those things which cannot be performed without his special grace, he sometimes supposes them, when he gives forth the command, to have a principle of spiritual life and grace, which is, in effect to bid one that is made alive, to put forth living actions; which respect, more especially, the progress of grace after the work is begun; in which sense I understand those words of the apostle, _Work out your salvation with fear and trembling; for it is God which worketh; that is, hath wrought, in you both to will and to do, of his good pleasure_, Phil. ii. 12.

2. If we consider the gospel as holding forth promises of salvation, when, at the same time, it is not in our power to exercise those graces that accompany it; which gives farther occasion to those that except against the doctrine we are maintaining, to conclude, that it represents God as offering those blessings which he does not design to bestow: This may give us occasion to explain what we mean, when we consider salvation as offered in the gospel; whereby we understand nothing else but a declaration, that all who repent and believe, shall be saved; which contains a character, or description of the persons who have ground to expect this privilege: not that salvation is founded on dubious and uncertain conditions, which depend upon the power and liberty of our will; or impossible conditions; as though God should say, if man will change his own heart, and work faith, and all other graces in himself, then he will save him: but all that we mean by it is, that those graces, which are inseparably connected with salvation, are to be waited for in our attendance on all God’s ordinances, and when he is pleased to work them, then we may conclude, that we have a right to the promise of salvation. Thus concerning the gospel-call, what it is, how far it may be improved by those who are destitute of special grace, and what is God’s design in giving it: we now proceed to consider,

3. The issue and consequence thereof, as it is farther observed in this answer, that many wilfully neglect, contemn, or refuse to comply with it, with respect to whom it is not made effectual to their salvation. This appears from the report that Christ’s disciples brought to him, concerning the excuses that many made when called to come to the marriage feast, in the parable: One pretended, that he had _bought a piece of ground, and must needs go see it_; and another, that he had _bought five yoke of oxen, and_ must _go to prove them_; and another _had married a wife, and_ therefore _could not come_. It is elsewhere said, that _they all made light of it, and went their ways; one to his farm, another to his merchandise; and the remnant took his servants, and entreated them spitefully, and slew them_, Luke xiv. 18-20. compared with Matt. xxii. 5, 6.

And the prophet introduces our Saviour himself as complaining, _I have laboured in vain, I have spent my strength for nought_, Isa. xlix. 4, 5. And the reason hereof is, because Israel is _not gathered_; which words are to be understood in a comparative sense, as denoting the fewness of those who complied with his gracious invitations, to come to him, or were convinced, by the miracles which he wrought to confirm his doctrine.

This is also farther evident, from the small number of those who are effectually prevailed upon under the gospel dispensation, which the apostle calls _the grace of God that brings salvation, that hath appeared to all men, teaching them to deny all ungodliness and worldly lusts; and to live soberly, righteously, and godly, in this present world_. And also, from the great opposition and hatred, which many express to the person of Christ, who is the subject matter thereof; which the prophet not only relates, as what was observed in his day, but foretells, that in after-ages, a great part of mankind would not believe the report made concerning him; but that he should be _despised and rejected of men_, who would _hide_, as it were, _their faces from him_, and _not esteem him_, Isa. liii. 1, 3. This is certainly the highest contempt of the gospel; for it is an undervaluing the greatest privileges, as though they were not worthy to be embraced, desired, or sought after; and inasmuch as this is wilful, arising from the enmity of the will of man against God, and the method of salvation which he has prescribed therein, it has a tendency to provoke his wrath; so that being justly left in their unbelief, they will not come to Christ, that they may have life. And as they are judicially left to themselves, they contract a greater degree of alienation from, and averseness to God, and so never truly come to Jesus Christ; which is an awful and tremendous consideration.

This is the consequence of it, with respect to those who have only this common call; and therefore we must not conclude, that it is sufficient to salvation, unless there be an internal effectual call; and what this is, will be considered under our next head; but before we enter thereon, it is necessary for us to enquire, whether all, at least, those who sit under the sound of the gospel, have sufficient grace given them, so as that, by their own conduct, without the internal powerful influences of the Spirit, they may attain to salvation. This argument is much insisted on by those who adhere to the Pelagian scheme; and therefore we cannot wholly pass it over: and for our setting this matter in a just light, let it be considered; that every one must allow, that all who sit under the sound of the gospel, have sufficient objective grace, or sufficient external means, to lead them in the way of salvation; for to deny this, would be to deny that the gospel is a perfect rule of faith: this therefore is allowed on both sides; and we think nothing more is intended, when God says, concerning the church of the Jews, _What could have been done more to my vineyard, that I have not done in it_, Isa. v. 4.

But the question is, whether there be a sufficiency of power, or ability in man; so that without the internal efficacious grace of God, determining and inclining the will, to make a right improvement of it, it may be sufficient to the salvation of those to whom it is given? This is what we cannot but deny. Now, that the external means of grace are not rendered effectual to the salvation of all who are favoured with them, is evident; because, as was but now observed, many neglect and contemn the gospel: and as to others who improve it, so that the means of grace become effectual, it must be enquired; what it is that makes them so? How comes it to pass, that the preaching thereof is styled, to some, a savour of life, to others, a savour of death? The answer which the Pelagians give to this, is, that they, in whom it is effectual, render it so, by their improving the liberty of their will; so that they choose what is represented in the gospel, as eligible, and refuse the contrary. And if the question be asked, who maketh thee to differ from another? they have, when disposed to speak agreeably to their own scheme, this answer ready at hand, I make myself to differ; that is as much as to say, I have a natural power of improving the means of grace, without having recourse to God for any farther assistance, in a supernatural way.

It may easily be observed, that this supposition is greatly derogatory to the glory of God; and renders all dependance on him, both to will and to do, unnecessary: It supposes that we have sufficient ability to work those graces in ourselves that accompany salvation; otherwise it is not sufficient to salvation; and therefore it is contrary to all those scriptures which speak of them as the work, or the effect of the exceeding greatness of the power of God: which leads us to consider,

_Secondly_, The doctrine of effectual calling, as contained in the former of the answers, which we are explaining; in which we may observe,

I. The character of those who are effectually called antecedent thereunto. They have nothing that can recommend them to the divine favour; for being considered as fallen, guilty creatures, they are not only unable to make atonement for sin, but to do what is spiritually good: thus the apostle represents them, _as without strength_, Rom. v. 6. which is the immediate consequence of man’s first apostacy from God; and universal experience, proves that we have a propensity to every thing that is evil, which daily increases: And to this we may add, that the mind is blinded, the affections stupified, the will full of obstinacy, the conscience disposed to deal treacherously, whereby we deceive ourselves; so that the whole soul is out of order. The apostle speaks of man _by nature_, as _dead in trespasses and sins, walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; having their conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind_, Eph. ii. 1-3. And the prophet speaks of the _heart_ of man, as being _deceitful above all things, and desperately wicked_, Jer. xvii. 9. And the apostle describes some as ‘walking in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness,’ Eph. iv. 17-19. and others, as being ‘filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful,’ Rom. i. 29-31. This, indeed, is spoken of the Gentiles, who were destitute of the means of grace, and had contracted greater degrees of impiety than many others; but they, who are effectually called, would have run into the same abominations, their natures being equally inclined thereunto, without preventing grace; as some of the church of Corinth are said to have done before their conversion, whom he speaks of as once having been ‘unrighteous, fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves; covetous, drunkards, revilers, extortioners,’ 1 Cor. vi. 9, 10, 11. And elsewhere he says, ‘We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another,’ Tit. iii. 3. And the obstinacy and perverseness of men, going on in a course of sin, is so great, that God reproves a professing people, by telling them, that _their neck was as an iron sinew, and their brow brass_, Isa. xlviii. 4. Thus they were, before he _refined_ and _chose_ some of _them, in the furnace of affliction_, ver. 10. From hence it evidently appears, that men are not naturally inclined to comply with the gospel-call; but this is a privilege conferred on them, when, by the Spirit, it is made effectual to their salvation.

_Objec._ It is objected, to what has been said concerning persons being dead in sin, before they are effectually called; that that is no other than a metaphorical expression; and therefore the sense thereof is not to be strained so far as to suppose from hence, that they are altogether without a power to do that which is spiritually good.

_Answ._ When the state of men, before they are effectually called, is styled, a death in sin, which is a metaphorical expression, we must suppose, that there is a sense affixed to it, which, in some respects, is adapted to those ideas that we have of the word. If scripture-metaphors prove nothing, because the words are transferred from their literal sense to some other that is intended thereby, we shall be at the greatest loss to understand many important doctrines contained in the sacred writings, which abound very much with such modes of speaking. We do not suppose the metaphor to be extended so far, as that a person, dead in sin, is incapable of acting, as though he was a stock or a stone, the contrary to which is evident, from what has been before said concerning the power which they, who are in an unregenerate state, have of doing things materially good; but we are now considering men as unable to do what is good in all its circumstances, which may render their actions the object of the divine approbation, as agreeable to God’s revealed will; and this, we suppose, an unregenerate person is as unable to do, as a dead man is to put forth living actions; and the reason is, because he is destitute of a supernatural principle of spiritual life. Scripture and experience, not only evince the weakness, blindness, and disinclination of such, to what is good, but their averseness to it: So that whatever we do, either in the beginning or progress of the life of faith, must proceed from a renewed nature, or a supernatural principle implanted in the soul; which is sometimes called, a _new heart_, Ezek. xxxvi. 26. a _divine nature_, 2 Pet. i. 4. as well as a quickening, or being raised from the dead. This leads us to consider,

II. The change that is wrought in this effectual calling, together with the grounds we have to conclude, that it is a supernatural work, or, as it is styled in this answer, the work of God’s almighty power and grace. Those whom we more especially oppose in this head of argument, are the Pelagians, and others; who, though in some things they seem to recede from them, yet cannot support their cause without giving into their scheme, when treating on the subjects of free-will, nature and grace: these all allow that there is a change made in conversion or effectual calling; but they suppose that it is a change in man’s natural temper and disposition, rather than what arises from a supernatural principle, which, according to them, consists in overcoming those habits of sin, which we have contracted, and acquiring habits of virtue, a ceasing to do evil, and learning to do well; and that it is in their own power supposing the concurrence of God as a God of nature, or at least, some superadded assistances, from the external dispensations of providence, which have an influence on the minds of men, to produce this change; by this means they think that grace is first attained, and we disposed to comply with the external call of the gospel, whereby it is rendered effectual.

They sometimes indeed, use the word conversion, and speak of the power and grace of God herein; and that they may not seem to detract from the glory thereof, they profess themselves to adore and magnify God as the author of this work; but all this amounts to no more than nature acting under the influence of common providence. Something, indeed, they ascribe to God; but much less than what we think the scripture does.

That which they ascribe to him therein, is,

1. That he has made man an intelligent creature, having a power capable of choosing whatever seems advantageous, or refusing what appears to be destructive to him; and in order hereunto, he is able to discern, what is his duty and interest; and when the will duly attends to these dictates of the understanding, it has a power inclining it to be influenced thereby, and embrace whatever overtures are made conducive to his future happiness.

2. Whereas the understanding and reasoning powers and faculties, are oftentimes impaired and hindered, in their method of acting, by some accidental inconveniences of nature, such as the temperament of the body, or those diseases which it is sometimes liable to, which affect the mind; these God, by his powerful providence, removes, or fences against, that the work may go on successfully.

3. Sometimes our outward circumstances in the world, give a different turn to our passions, and hinder us from entertaining any inclinations to religion; therefore, they suppose, that there is a farther hand of providence in ordering the various changes or conditions of life, as to what concerns the prosperous or adverse circumstances thereof, whereby a sanguine temper is changed to that which has more of a melancholy or thoughtful disposition in it, more inclined to be afraid of those sins that are like to be prejudicial to him; an angry and choleric temper, changed to another that has a greater mixture of meekness and humility; and whatever hinderance may arise from his conversing with those who tempt him to lay aside all thoughts about religion, or by loading it with reproach, to make him ashamed to pretend to it, the providence of God so orders circumstances and things, as to make them unacceptable to him, or him disinclined to converse with them: by this means there arises a congruity, as they call it, between men’s natural dispositions and that grace which they are called, by the gospel, to exert, when they are persuaded to comply with it, without which the overture would be in vain.

4. Providence farther performs its part, by over-ruling some concurring circumstances external to, and thought of, by him, in casting his lot among those who are able and desirous to persuade him to alter his sentiments, in matters of religion whose industry and zeal for his good, accompanied with their skilfulness in managing those persuasive arguments used to convince him, have a great tendency to prevail upon him; hereby he is persuaded to give the hearing to that which before he despised, and made the subject of ridicule; and sometimes the motives and inducements that are used, accompanied with the pathetic way of address, in those whose ministry he attends on, is very conducive to answer the end attained thereby, namely, his conviction and altering his conduct of life, pursuant thereunto; all which is under the unforeseen direction of providence.

5. They add, that there is a kind of internal work in exciting the passions, by a general influence upon them, leaving it, notwithstanding, in man’s power to determine them, with respect to their proper objects; and as for the will, that still remains free and unbiassed; but by this moral suasion, or these rational arguments, it is prevailed upon to comply with that which is for its advantage. According to this method of accounting for the work of conversion, what they attribute to the grace of God, is nothing more than what is the result of common providence; and it is supposed to act no otherwise than in an objective way; and that which gives the turn to all is, the influence of moral suasion, whereby men are prevailed on; but in all these respects, they are only beholden to God, as the God of nature: and when this is called, by them, a display of divine grace, nature and grace, in this matter, are made to signify the same thing, without scripture warrant.

Moreover, since, it is plain, all this may be done, and yet persons remain in an unconverted state, and the gospel-call be ineffectual, they suppose there is something to be performed on man’s part, which gives a sanction to, and completes the work: accordingly he must rightly use and improve the power of reasoning, which God has given him, by diligently observing and attending to his law; and he must persuade himself, that it is highly reasonable to obey it; and must also duly weigh the consequence of his compliance or refusal, and endeavour to affect himself with the consideration of promised rewards and punishments, to excite his diligence, or awaken his fears; and must make use of those motives that are proper to induce him to lead a virtuous life; and when he is brought to conclude this most eligible, then he must add hereunto, the force of the strongest resolutions, to avoid occasions of sin, perform several necessary duties, and associate himself with those whose conversation and example may induce him to be virtuous; he must attend on the word preached, with intenseness of thought, and a disposition to adhere, with the greatest impartiality, to what is recommended to him therein, as conducive to his future happiness: by this means he is persuaded; and from thence proceed those acts of grace, which afterwards, by being frequently repeated, arrive to a habit, which, if it be not lost by negligence, stupidity, and impenitency, or adhering to the temptations of Satan, being brought into a state of conversion, he is in a fair way to heaven, which, notwithstanding this, he may of by apostasy, since the work is to be carried on by him, as it was at first begun, by his own conduct.

This account of effectual calling or conversion, supposes it to be little more than a work of common providence; and all the grace they seem to own, is nothing more than nature exerting itself under the conduct of those reasoning powers which God has given it. None pretend to deny that our reasoning powers are herein to be exerted and improved; or that those arguments, which tend to give conviction, and motives to enforce obedience, must be duly attended to: neither do we deny that there is a kind hand of providence seen in over-ruling our natural tempers and dispositions, in giving a check to that corruption that is prevalent in us; and in rendering our condition of life, some way or other conducive to a farther work, which God designs to bring about. We also assert, that providence greatly favours us in bringing us under the means of grace, or casting our lot in such places where we have the advantages of the conversation and example of others, who are burning and shining lights in their generation; nor is it less seen in adapting a suitable word to our condition, or in raising our affections, while attending to it: but all this falls very short of effectual calling, as it is a display of God’s power and grace. This work is no more than natural; whereas conversion is a supernatural work. Hitherto we may be led by common grace; but effectual calling is a work of special grace; the effect of this is only a change of life: but we assert, and have scripture ground for it, that there is in that a change of heart. This scheme supposes the very principle and spring of grace to be acquired by man’s improving his natural powers, under the conduct of God’s providence: whereas, we suppose, and shall endeavour to prove, under a following head, that it is not acquired, but infused, and is the effect of divine power. This supposes the work to be brought about by moral suasion; and that the understanding, taking in the arguments that are made use of in an objective way, the will is induced to compliance, by choosing that which is good, and refusing that which is evil: whereas, we assert, that the will of man is bowed and subjected to Christ, its enmity overcome; and accordingly we are said to be made willing in the day of his power.

But since that which bears the greatest share in this work, according to them, is the will and power of man, determining itself, by proper motives and arguments, to what is good; which supposes, that it acts freely therein. This may give us occasion to consider the nature of human liberty; we do not deny, in general, that man is endowed with a free will, which exerts itself in things of a lower nature, to that which we are speaking of, for this is as evident, as that he is endowed with an understanding: we shall therefore, in speaking concerning the liberty of the will of man, (1.) Consider what are the essential properties of liberty,[8] without which, an action would cease to be free. And, (2.) How far the power of man’s free-will may be extended, with a particular view to the matter, under our present consideration.

1. Concerning the nature and essential properties of human liberty. They, whose sentiments of free-will and grace we are opposing, suppose that it is essential to a free action, or otherwise it could not be denominated free, that it be performed with indifferency, that is, that the will of man should be so equally poised, that as it determines itself to one extreme, it might as well have determined itself to the other: therefore, he that loves God freely, might, by a determination of his will, as well have inclined himself to hate him; and on the other hand, he that hates God, might, by an act of his will, have determined himself to love him: the balance is supposed to be equal, and it is the method that the person uses to determine his will, that gives a turn to it. And from hence they infer, that they who persevere in grace, which they do freely, may, for the same reason, apostatize; yea, they proceed farther, at least some of them, who have maintained, that our Saviour might have sinned, and consequently the work of our redemption have miscarried in his hands; because, according to this notion of liberty, he acted freely in all those exercises of grace; which, we suppose, were no less free, because they were necessary; and also, from this account they give of liberty, they infer that the angels and glorified saints might sin, and so lose that state of blessedness, which they are possessed of; otherwise their obedience is not free; which absurdities are so apparently gross, that they who duly weigh them, will not easily give into this notion of liberty. And there is another absurdity, which the Pelagians dare not assert; for it would be the greatest blasphemy that could be contained in words, though it equally flows from this method of explaining the nature of liberty; that either God must not act freely, or else he might act the contrary, with respect to those things in which he acts, like himself, as a God of infinite perfection; and accordingly, if he loves or delights in himself freely, or designs his own glory, as the highest end of all that he does, and uses means to bring about those ends which are most conducive thereunto; wherein his holiness, wisdom, justice, and faithfulness appear, I say, it will follow from their scheme, and I cannot but tremble to mention it, that he might do the contrary; and what is this but to say, that he might cease to be God.

The arguments which they who attempt to support this notion of liberty, insist on, are taken from the ideas which we generally have of a person’s acting freely; as for instance, if a man performs any of the common actions of life, such as walking, sitting, standing, reading, writing, &c. freely, he may do the contrary.

But to this I answer, That there is a vast difference between asserting, that many of the actions of life are arbitrary or indifferent, so that we might do the contrary; and saying that indifferency is essential to liberty; for that which is essential to an action must belong to every individual action of the same kind.[9] Thus concerning their notion of liberty, whom we oppose.

But on the other hand, that which we acquiesce in, is, that its essential property or nature, consists in a person’s doing a thing without being laid under a natural necessity to do it;[10] or doing it of his own accord, without any force laid on him.[11] Others express it by a person’s doing a thing out of choice, as having the highest reason to determine him so to do.[12] This is that notion of liberty which we cannot but approve of; and we are now to shew,

(2.) How far the power of man’s free-will may be extended, with a particular view to the matter under our present consideration. Here let it be observed,

_1st_, That the power of man’s will extends itself to things, within its own sphere, and not above it; all actions and powers of acting, are contained within certain limits, agreeable to the nature and capacity of the agent. Creatures below man, cannot put forth rational actions: and man cannot put forth supernatural actions, if he be not made partaker of a divine or spiritual nature, as being endowed with a supernatural principle, such as that which is implanted in regeneration. Consider him as an intelligent creature, and it is agreeable to his nature to put forth free actions, under the conduct and direction of the understanding; but if we consider him as renewed, converted, or effectually called, and acting agreeably thereunto, then he is under the influence of an higher principle, which I call a _divine nature_, according to the phrase which the apostle uses, 2 Pet. i. 4. The former of these supposes no more than the concourse of common providence, which at first gave, and then maintains our reasoning faculties; whereas the latter supposes, that we are under the influence of the Spirit; whereby we are enabled to act in a supernatural way, our natures being renewed and disposed thereunto, in which we are not divested of the liberty of our wills; but they are improved and enabled, to do what before they were averse and disinclined to.

That man acts freely in those things which are agreeable to his nature, as an intelligent creature, all will allow. Moreover, we consider the understanding and will, as both concurring in actions that are free, and that one of these is subservient to the other; as for instance, we cannot be said to desire, delight in, choose, or refuse a thing unless we have some idea of it, as an object, which we apprehend meet to be desired or rejected.

And if it be farther enquired, Whether the will has, in itself, a power to follow the dictates of the understanding, in things that are agreeable to our nature, and be generally disposed to do it, unless biassed by the passions, inclining and determining it another way? This, I think, is not to be denied; but in our present argument, we are to consider the will of man as conversant about things supernatural, and accordingly, must give a different account of Christian liberty, from that which is merely human, as before described. The Pelagians will allow what has been said concerning the nature of liberty in general; but the difference between us and them is, that we confine it within its own sphere; whereas they extend it farther, and apply it to regeneration, effectual calling, and conversion; in which respect it discovers itself no otherwise than as enslaved to, or a servant of sin;[13] and the powers and faculties of the soul, with relation hereunto, are weakened by the prevalency of corruption, so that we are not able to put forth those actions which proceed from, and determine a person to be _renewed in the spirit of his mind_; or to have _put on the new man, which after God is created in righteousness and true holiness_.

Again, if it be farther enquired; whether the will necessarily follows the dictates of the understanding, so that the grace of God takes its first rise from thence? that which I would say in answer thereunto is, That the understanding, indeed, represents things spiritual and heavenly to us, as good and desirable, and worthy of all acceptation; and gives us an undeniable conviction, that all the motives used in scripture, to choose and embrace them, are highly probable; but yet it does not follow from hence, that the will of man is always overcome thereby;[14] and the reason is, because of that strong propensity and inclination that there is in corrupt nature to sin, which bids defiance to all those arguments and persuasions that are used to the contrary, till we are brought under the influence of a supernatural principle, implanted in the soul in effectual calling.

And this leads us farther to enquire: Whether, supposing a man has this principle implanted in effectual calling, he then acts freely; or, what is the liberty of man’s will, when internally moved and influenced by divine grace? In answer to which, we must consider, that special grace does not destroy, but improve the liberty of man’s will: when there is a new nature implanted in him, it discovers its energy, and makes a change in all the powers and faculties of the soul; there is a new light shining in the understanding, vastly different from, and superior to that which it had before; and it may truly be called, _The light of life_, John viii. 12. not only as it leads to eternal life; but as it proceeds from a principle of spiritual life: and this is what we generally call _saving knowledge_; as it is said, _This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent_, chap. xvii. 13. Now this light in the understanding, being attended with power in the will, it is hereby induced to comply with its dictates, not barely as being prevailed on by rational arguments, but as there is a divine power accompanying them; it is not indeed prevailed on without arguments; for the Spirit makes use of the word to persuade, as well as to direct; though we do not, with the Pelagians, say, that the will is overcome only by arguments, as though the victory was owing to our power of reasoning; yet we freely own, that we act with judgment, and see the highest reason for what we do: we are enabled to use our reasoning powers indeed; but these are sanctified by the Spirit, as well as the will renewed; and both concur together, in order to our receiving and improving the doctrines contained in the gospel; and the Spirit of God also removes those rooted prejudices which we had entertained against the way of salvation by Christ: so that upon the whole, the gospel has its use, as it directs and excites our faith: our reasoning powers and faculties have their use also, as we take in, and are convinced, by what is therein contained; all this would be to no purpose, if there were not a superior power determining the will to a thorough compliance therewith. We do not deny that moral suasion oftentimes has a tendency to incline a man to the performance of moral duties; but it is what I rather choose to call evangelical persuasion, or the Spirit of God setting home upon the heart and conscience, what is contained in the gospel, that makes it effectual to salvation.[15] Thus concerning the nature and extent of human liberty; but inasmuch as this is not to be assigned as that which renders the gospel-call effectual, let it be farther considered,

III. That this is brought about by the almighty power of God, as it is observed in this answer, that it is a work of God’s almighty power and grace: this is that which enhances the excellency and glory of it, above all the works of common providence: however, when we say that it is a divine work, this is hardly sufficient to distinguish it from what the Pelagians often call it, by which they intend nothing more, than the powerful work of God, as the God of nature and providence; therefore we must farther consider it as a work of divine power, exerting itself in a supernatural way and not only excluding the agency of creatures, as bearing a part therein, but as opposed to those works which are brought about by the moral influence of persuasive arguments, without any change wrought in the will of man; in this sense we understand effectual calling to be a work of God’s almighty power.

And that this may appear, let it be premised, that it is not inconsistent with God’s dealing with men as intelligent creatures, endowed with liberty of will, for him to exert this power, since special providence, or efficacious grace, does no more destroy man’s natural powers, by its internal influence, enabling and exciting them to do what is supernaturally good, than common providence’s being conversant about the free actions of men, makes them cease to be free; only the former exerts itself in a different and superior way, producing effects much more glorious and excellent.

This being supposed, we shall, without pretending fully to explain the manner of the divine agency, which is principally known by its effects, endeavour to shew,

1. That effectual calling is, in a way of eminency, the work of divine power as distinguished from other works, which are, in their kind, the effects of power in a natural way.

2. We shall also observe what effects are produced thereby, and in what order.

3. Consider it, as it is, in a peculiar manner, attributed to the Spirit of God; and also shew, that it is a wonderful instance of his grace.

4. We shall consider this divine power as irresistible, and consequently such as cannot but be effectual to produce what is designed to be brought about thereby. And,

5. Speak something concerning the season in which this is done, which is called God’s accepted time.

1. Effectual calling is eminently a work of divine power; for the proof hereof, we have not only many express texts of scripture that sufficiently establish it, but we may appeal to the experience of those who are made partakers of this grace. If they compare their former and present state together, they may easily perceive in themselves, that there is such a change wrought in them, as is contrary to the inclinations of corrupt nature; whereby the stubbornness and obstinacy of their wills have been subdued, and such effects produced in them, as they never experienced before; and the manner of their production, as well as the consequences thereof, give them a proof of the agency of God herein, and the glory of his power exerted, so that they who deny it must be unacquainted with themselves, or not duly observe that which carries its own evidence with it.[16]

But we shall principally take our proofs from scripture, in which we have an account of the beginning of this work, which is styled the new birth; wherein we are said to be made _partakers of the divine nature_, 2 Pet. i. 4. that is, a nature that is produced by divine power; and we are said to be _born, not of blood, nor of the will of the flesh, nor of the will of man, but of God_, John i. 13. And the gospel, which is the instrument that he makes use of in calling effectually, is styled, _The rod of his strength_, Psal. cx. 2. the effect thereof, ascribed to the _revelation of his arm_, Isa. liii. 1. the season in which this is done, is called, _The day of his power_, Psal. cx. 3. and it is, by a metonymy, called, _His power_, 1 Cor. i. 18. Rom. i. 16. The cross of Christ is also, when preached, and made effectual for the answering this valuable end, styled, The _power of God_, 1 Cor. i. 24. Moreover, the progress of this work is ascribed to the _power of God_, 1 Thess. i. 5. it is this that _keeps_ those who are effectually called _through faith unto salvation_, 1 Pet. i. 5. And that this power may appear to be extraordinary, the apostle uses an uncommon emphasis of expression, when he calls it, _The exceeding greatness of his power_, and, _the working of his mighty power_, Eph. i. 19, 20. which words[17] can hardly be translated without losing something of their force and beauty; and, indeed, there is not an expression used in scripture, to signify the efficacy of divine power, that exceeds, or, I may say, that equals them. And that it may appear more strong, the apostle, in the following words, represents it as being no less than _that power which wrought in Christ, when God raised him from the dead_.

And to all this let me add, that something to the same purpose may be inferred from those metaphorical expressions, by which it is set forth, as it is called a _creation_: thus, when we are made partakers of this privilege, we are said to _be created in righteousness and true holiness_, Eph. iv. 24. And the apostle seems to compare this with the creation of man at first, after the image of God, which consisted principally in righteousness and true holiness, and accordingly considers this image as restored, when a principle of grace is implanted, whereby we are again disposed to the exercise of righteousness and holiness: and elsewhere he says, _We are his workmanship, created in Christ Jesus unto good works, that we should walk in them_, chap. ii. 16. where he supposes, that this creating power must be exerted before we can put forth good works; and therefore it can be nothing less than the power of God; and it would not have been styled a _creation_, if it had not been a supernatural work, and therefore it is, in that respect, more glorious than many other effects of the divine power.