a term in theology, which is taken in a different sense by the
advocates and the impugners of the Calvinistic doctrine of grace. By the
former it is thus stated: In the golden chain of spiritual blessings
which the Apostle enumerates in Rom. viii, 30, originating in the divine
predestination, and terminating in the bestowment of eternal glory on
the heirs of salvation, that of calling forms an important link.
“Moreover, whom he did predestinate, them he also called; and whom he
called, them he also glorified.” Hence we read of “the called according
to his purpose,” Rom. viii, 28. There is indeed a universal call of the
Gospel to all men; for wherever it comes it is the voice of God to those
who hear it, calling them to repent and believe the divine testimony
unto the salvation of their souls; and it leaves them inexcusable in
rejecting it, John iii, 14–19; but this universal call is not
inseparably connected with salvation; for it is in reference to it that
Christ says, “Many are called, but few are chosen,” Matt. xxii, 14. But
the Scripture also speaks of a calling which is effectual, and which
consequently is more than the outward ministry of the word; yea, more
than some of its partial and temporary effects upon many who hear it,
for it is always ascribed to God’s making his word effectual through the
enlightening and sanctifying influences of his Holy Spirit. Thus it is
said, “Paul may plant, and Apollos water, but God giveth the increase,”
1 Cor. iii, 6, 7. Again, he is said to have “opened the heart of Lydia,
that she attended to the doctrine of Paul,” Acts xvi, 14. “No man can
come unto Christ, except the Father draw him,” John vi, 44. Hence faith
is said to be the gift of God, Eph. ii, 8; Phil. i, 29. The Spirit takes
of the things of Christ and shows them to men, John xvi, 14; and thus
opens their eyes, turning them from darkness to light, and from the
power of Satan unto God, Acts xxvi, 18. And so God saves his people, not
by works of righteousness which they have done, but according to his
mercy, by the washing of regeneration and renewing of the Holy Spirit,
Titus iii, 5. Thus they are saved, and called with a holy calling, not
according to their works, but according to the divine purpose and grace
which was given them in Christ Jesus before the world began, 2 Tim. i,
9.
2. To this it is replied, that this whole statement respecting a
believer’s calling is without any support from the Scriptures, and is
either a misunderstanding, or a misapplication of their sense. “To call”
signifies to invite to the blessings of the Gospel, to offer salvation
through Christ, either by God himself, or, under his appointment, by his
servants; and in the parable of the marriage of the king’s son, Matt.
xxii, 1–14, which appears to have given rise, in many instances, to the
use of this term in the Epistles, we have three descriptions of “called”
or invited persons. First, the disobedient, who would not come in at the
call, but made light of it. Second, the class of persons represented by
the man who, when the king came in to see his guests, had not on the
wedding garment; and with respect to whom our Lord makes the general
remark, “For many are called, but few are chosen;” so that the persons
thus represented by this individual culprit were not only “called,” but
actually came into the company. Third, the approved guests; those who
were both called and chosen. As far as the simple calling or invitation
is concerned, all these three classes stood upon equal ground--all were
invited; and it depended upon their choice and conduct whether they
embraced the invitation, and were admitted as guests. We have nothing
here to countenance the notion of what is termed “effectual calling.”
This implies an irresistible influence exerted upon all the approved
guests, but withheld from the disobedient, who could not, therefore, be
otherwise than disobedient; or at most could only come in without that
wedding garment, which it was never put into their power to take out of
the king’s wardrobe; and the want of which would necessarily exclude
them, if not from the church on earth, yet from the church in heaven.
The doctrine of Christ’s parables is in entire contradiction to this
notion of irresistible influence; for they who refused, and they who
complied but partially with the calling, are represented, not merely as
being left without the benefit of the feast, but as incurring additional
guilt and condemnation for refusing the invitation. It is to this offer
of salvation by the Gospel, this invitation to spiritual and eternal
benefits, that St. Peter appears to refer, when he says, “For the
PROMISE is unto you and to your children, and to all that are afar off,
even as many as the Lord our God shall CALL,” Acts ii, 39; a passage
which declares “the promise” to be as extensive as the “calling;” in
other words, as the offer or invitation. To this also St. Paul refers,
Rom. i, 5, 6: “By whom we have received grace and Apostleship, for
obedience to the faith among all nations, for his name;” that is, to
publish his Gospel, in order to bring all nations to the obedience of
faith; “among whom are ye also the CALLED of Jesus Christ;” you at Rome
have heard the Gospel, and have been invited to salvation in consequence
of this design. This promulgation of the Gospel, by the personal
ministry of the Apostle, under the name of _calling_, is also referred
to in Gal. i, 6: “I marvel that ye are so soon removed from him that
_called you_ into the grace of Christ,” obviously meaning, that it was
he himself who had called them, by his preaching, to embrace the grace
of Christ. So also in chap. v, 13: “For, brethren, ye have been _called_
unto liberty.” Again: 1 Thess. ii, 12: “That ye would walk worthy of
God, who hath CALLED you,” invited you, “to his kingdom and glory.”
3. In our Lord’s parable it will also be observed, that the persons
called are not invited as separate individuals to partake of solitary
blessings; but they are called to “a feast,” into a company or society,
before whom the banquet is spread. The full revelation of the transfer
of the visible church of Christ from Jews by birth, to believers of all
nations, was not, however, then made. When this branch of the evangelic
system was fully revealed to the Apostles, and taught by them to others,
that part of the meaning of our Lord’s parable which was not at first
developed was more particularly discovered to his inspired followers.
The calling of guests to the evangelical feast, we then more fully
learn, was not the mere calling of men to partake of spiritual benefits;
but calling them also to form a spiritual society composed of Jews and
Gentiles, the believing men of all nations; to have a common fellowship
in these blessings, and to be formed into this fellowship for the
purpose of increasing their number, and diffusing the benefits of
salvation among the people or nation to which they respectively
belonged. The invitation, “the calling,” of the first preachers was to
all who heard them in Rome, in Ephesus, in Corinth, and other places;
and those who embraced it, and joined themselves to the church by faith,
baptism, and continued public profession, were named, especially and
eminently, “the called,” because of their obedience to the invitation.
They not only put in their claim to the blessings of Christianity
individually, but became members of the new church, that spiritual
society of believers which God now visibly owned as his people. As they
were thus called into a common fellowship by the Gospel, this is
sometimes termed their “vocation;” as the object of this church state
was to promote “holiness,” it is termed a “holy vocation;” as sanctity
was required of the members, they are said to have been “called to be
saints;” as the final result was, through the mercy of God, to be
eternal life, we hear of “the hope of their calling,” and of their being
“called to his eternal glory by Christ Jesus.”
4. These views will abundantly explain the various passages in which the
term _calling_ occurs in the Epistles: “Even us whom he hath _called_,
not of the Jews only, but also of the Gentiles,” Rom. ix, 24; that is,
whom he hath made members of his church through faith. “But unto them
which are _called_, both Jews and Greeks, Christ the power of God, and
the wisdom of God;” the wisdom and efficacy of the Gospel being, of
course, acknowledged in their very profession of Christ, in opposition
to those to whom the preaching of “Christ crucified” was “a stumbling
block,” and “foolishness,” 1 Cor. i, 24. “Is any man _called_,” (brought
to acknowledge Christ, and to become a member of his church,) “being
circumcised? let him not become uncircumcised. Is any _called_ in
uncircumcision? let him not be circumcised,” 1 Cor. vii, 18. “That ye
walk worthy of the _vocation_, wherewith ye are called. There is one
body, and one Spirit, even as ye are _called_ in one hope of your
calling,” Eph. iv, 1, 4. “That ye would walk worthy of God, who hath
_called_ you to his kingdom and glory,” 1 Thess. ii, 12. “Through
sanctification of the Spirit, and belief of the truth, whereunto he
_called_ you by our Gospel, to the obtaining of the glory of our Lord
Jesus Christ,” 2 Thess. ii, 13, 14. “Who hath saved us and _called_ us
with a holy calling; not according to our works, but according to his
own purpose and grace, which was given us in Christ Jesus before the
world began; but is now made manifest by the appearing of our Saviour
Jesus Christ,” 2 Tim. i, 9, 10. On this passage we may remark, that the
“calling,” and the “purpose” mentioned in it, must of necessity be
interpreted to refer to the establishment of the church on the principle
of faith, so that it might include men of all nations; and not, as
formerly, be restricted to natural descent. For _personal election_, and
a purpose of _effectual personal calling_, could not have been hidden
till manifested by the “appearing of Christ;” since every instance of
true conversion to God in any age prior to the appearing of Christ,
would be as much a manifestation of eternal election, and an instance of
personal effectual calling, according to the Calvinistic scheme, as it
was after the appearance of Christ. The Apostle is speaking of a purpose
of God, which was kept _secret_ till revealed by the Christian system;
and, from various other parallel passages, we learn that this secret,
this “mystery,” as he often calls it, was the union of the Jews and
Gentiles in “one body,” or church, by faith.
5. In none of these passages is the doctrine of the exclusive calling of
a set number of men contained; and the synod of Dort, as though they
felt this, only attempt to _infer_ the doctrine from a text already
quoted; but which we will now more fully notice: “Whom he did
predestinate, them he also _called_; and whom he _called_, them he also
justified; and whom he justified, them he also glorified,” Rom. viii,
30. This is the text on which the Calvinists chiefly rest their doctrine
of effectual calling; and tracing it, as they say, through its steps and
links, they conclude, that a set and determinate number of persons
having been predestinated unto salvation, this set number only are
_called effectually_, then justified, and finally glorified. But this
passage was evidently nothing to the purpose, unless it had spoken of a
set and determinate number of men as predestinated and called,
independent of any consideration of their faith and obedience; which
number as being determinate, would, by consequence exclude the rest. The
context declares that those who are foreknown, and predestinated to
eternal glory, are true believers, those who “love God,” as stated in a
subsequent verse; for of such only the Apostle speaks; and when he adds,
“Moreover, whom he did predestinate, them he also called; and whom he
called, them he also justified; and whom he justified, them he also
glorified;” he shows in particular how the divine purpose to glorify
believers is carried into effect, through all its stages. The great
instrument of bringing men to “love God” is the Gospel; they are,
therefore, _called_, invited by it, to this state and benefit; the
calling being obeyed, they are _justified_; and being justified, and
continuing in that state of grace, they are _glorified_. Nothing,
however, is here said to favour the conclusion, that many others who
were _called_ by the Gospel, but refused, might not have been justified
and glorified as well as they; nothing to distinguish this calling into
common and effectual: and the very guilt which those are every where
represented as contracting who despised the Gospel calling, shows that
they reject a grace which is sufficient, and sincerely intended, to save
them.
advocates and the impugners of the Calvinistic doctrine of grace. By the
former it is thus stated: In the golden chain of spiritual blessings
which the Apostle enumerates in Rom. viii, 30, originating in the divine
predestination, and terminating in the bestowment of eternal glory on
the heirs of salvation, that of calling forms an important link.
“Moreover, whom he did predestinate, them he also called; and whom he
called, them he also glorified.” Hence we read of “the called according
to his purpose,” Rom. viii, 28. There is indeed a universal call of the
Gospel to all men; for wherever it comes it is the voice of God to those
who hear it, calling them to repent and believe the divine testimony
unto the salvation of their souls; and it leaves them inexcusable in
rejecting it, John iii, 14–19; but this universal call is not
inseparably connected with salvation; for it is in reference to it that
Christ says, “Many are called, but few are chosen,” Matt. xxii, 14. But
the Scripture also speaks of a calling which is effectual, and which
consequently is more than the outward ministry of the word; yea, more
than some of its partial and temporary effects upon many who hear it,
for it is always ascribed to God’s making his word effectual through the
enlightening and sanctifying influences of his Holy Spirit. Thus it is
said, “Paul may plant, and Apollos water, but God giveth the increase,”
1 Cor. iii, 6, 7. Again, he is said to have “opened the heart of Lydia,
that she attended to the doctrine of Paul,” Acts xvi, 14. “No man can
come unto Christ, except the Father draw him,” John vi, 44. Hence faith
is said to be the gift of God, Eph. ii, 8; Phil. i, 29. The Spirit takes
of the things of Christ and shows them to men, John xvi, 14; and thus
opens their eyes, turning them from darkness to light, and from the
power of Satan unto God, Acts xxvi, 18. And so God saves his people, not
by works of righteousness which they have done, but according to his
mercy, by the washing of regeneration and renewing of the Holy Spirit,
Titus iii, 5. Thus they are saved, and called with a holy calling, not
according to their works, but according to the divine purpose and grace
which was given them in Christ Jesus before the world began, 2 Tim. i,
9.
2. To this it is replied, that this whole statement respecting a
believer’s calling is without any support from the Scriptures, and is
either a misunderstanding, or a misapplication of their sense. “To call”
signifies to invite to the blessings of the Gospel, to offer salvation
through Christ, either by God himself, or, under his appointment, by his
servants; and in the parable of the marriage of the king’s son, Matt.
xxii, 1–14, which appears to have given rise, in many instances, to the
use of this term in the Epistles, we have three descriptions of “called”
or invited persons. First, the disobedient, who would not come in at the
call, but made light of it. Second, the class of persons represented by
the man who, when the king came in to see his guests, had not on the
wedding garment; and with respect to whom our Lord makes the general
remark, “For many are called, but few are chosen;” so that the persons
thus represented by this individual culprit were not only “called,” but
actually came into the company. Third, the approved guests; those who
were both called and chosen. As far as the simple calling or invitation
is concerned, all these three classes stood upon equal ground--all were
invited; and it depended upon their choice and conduct whether they
embraced the invitation, and were admitted as guests. We have nothing
here to countenance the notion of what is termed “effectual calling.”
This implies an irresistible influence exerted upon all the approved
guests, but withheld from the disobedient, who could not, therefore, be
otherwise than disobedient; or at most could only come in without that
wedding garment, which it was never put into their power to take out of
the king’s wardrobe; and the want of which would necessarily exclude
them, if not from the church on earth, yet from the church in heaven.
The doctrine of Christ’s parables is in entire contradiction to this
notion of irresistible influence; for they who refused, and they who
complied but partially with the calling, are represented, not merely as
being left without the benefit of the feast, but as incurring additional
guilt and condemnation for refusing the invitation. It is to this offer
of salvation by the Gospel, this invitation to spiritual and eternal
benefits, that St. Peter appears to refer, when he says, “For the
PROMISE is unto you and to your children, and to all that are afar off,
even as many as the Lord our God shall CALL,” Acts ii, 39; a passage
which declares “the promise” to be as extensive as the “calling;” in
other words, as the offer or invitation. To this also St. Paul refers,
Rom. i, 5, 6: “By whom we have received grace and Apostleship, for
obedience to the faith among all nations, for his name;” that is, to
publish his Gospel, in order to bring all nations to the obedience of
faith; “among whom are ye also the CALLED of Jesus Christ;” you at Rome
have heard the Gospel, and have been invited to salvation in consequence
of this design. This promulgation of the Gospel, by the personal
ministry of the Apostle, under the name of _calling_, is also referred
to in Gal. i, 6: “I marvel that ye are so soon removed from him that
_called you_ into the grace of Christ,” obviously meaning, that it was
he himself who had called them, by his preaching, to embrace the grace
of Christ. So also in chap. v, 13: “For, brethren, ye have been _called_
unto liberty.” Again: 1 Thess. ii, 12: “That ye would walk worthy of
God, who hath CALLED you,” invited you, “to his kingdom and glory.”
3. In our Lord’s parable it will also be observed, that the persons
called are not invited as separate individuals to partake of solitary
blessings; but they are called to “a feast,” into a company or society,
before whom the banquet is spread. The full revelation of the transfer
of the visible church of Christ from Jews by birth, to believers of all
nations, was not, however, then made. When this branch of the evangelic
system was fully revealed to the Apostles, and taught by them to others,
that part of the meaning of our Lord’s parable which was not at first
developed was more particularly discovered to his inspired followers.
The calling of guests to the evangelical feast, we then more fully
learn, was not the mere calling of men to partake of spiritual benefits;
but calling them also to form a spiritual society composed of Jews and
Gentiles, the believing men of all nations; to have a common fellowship
in these blessings, and to be formed into this fellowship for the
purpose of increasing their number, and diffusing the benefits of
salvation among the people or nation to which they respectively
belonged. The invitation, “the calling,” of the first preachers was to
all who heard them in Rome, in Ephesus, in Corinth, and other places;
and those who embraced it, and joined themselves to the church by faith,
baptism, and continued public profession, were named, especially and
eminently, “the called,” because of their obedience to the invitation.
They not only put in their claim to the blessings of Christianity
individually, but became members of the new church, that spiritual
society of believers which God now visibly owned as his people. As they
were thus called into a common fellowship by the Gospel, this is
sometimes termed their “vocation;” as the object of this church state
was to promote “holiness,” it is termed a “holy vocation;” as sanctity
was required of the members, they are said to have been “called to be
saints;” as the final result was, through the mercy of God, to be
eternal life, we hear of “the hope of their calling,” and of their being
“called to his eternal glory by Christ Jesus.”
4. These views will abundantly explain the various passages in which the
term _calling_ occurs in the Epistles: “Even us whom he hath _called_,
not of the Jews only, but also of the Gentiles,” Rom. ix, 24; that is,
whom he hath made members of his church through faith. “But unto them
which are _called_, both Jews and Greeks, Christ the power of God, and
the wisdom of God;” the wisdom and efficacy of the Gospel being, of
course, acknowledged in their very profession of Christ, in opposition
to those to whom the preaching of “Christ crucified” was “a stumbling
block,” and “foolishness,” 1 Cor. i, 24. “Is any man _called_,” (brought
to acknowledge Christ, and to become a member of his church,) “being
circumcised? let him not become uncircumcised. Is any _called_ in
uncircumcision? let him not be circumcised,” 1 Cor. vii, 18. “That ye
walk worthy of the _vocation_, wherewith ye are called. There is one
body, and one Spirit, even as ye are _called_ in one hope of your
calling,” Eph. iv, 1, 4. “That ye would walk worthy of God, who hath
_called_ you to his kingdom and glory,” 1 Thess. ii, 12. “Through
sanctification of the Spirit, and belief of the truth, whereunto he
_called_ you by our Gospel, to the obtaining of the glory of our Lord
Jesus Christ,” 2 Thess. ii, 13, 14. “Who hath saved us and _called_ us
with a holy calling; not according to our works, but according to his
own purpose and grace, which was given us in Christ Jesus before the
world began; but is now made manifest by the appearing of our Saviour
Jesus Christ,” 2 Tim. i, 9, 10. On this passage we may remark, that the
“calling,” and the “purpose” mentioned in it, must of necessity be
interpreted to refer to the establishment of the church on the principle
of faith, so that it might include men of all nations; and not, as
formerly, be restricted to natural descent. For _personal election_, and
a purpose of _effectual personal calling_, could not have been hidden
till manifested by the “appearing of Christ;” since every instance of
true conversion to God in any age prior to the appearing of Christ,
would be as much a manifestation of eternal election, and an instance of
personal effectual calling, according to the Calvinistic scheme, as it
was after the appearance of Christ. The Apostle is speaking of a purpose
of God, which was kept _secret_ till revealed by the Christian system;
and, from various other parallel passages, we learn that this secret,
this “mystery,” as he often calls it, was the union of the Jews and
Gentiles in “one body,” or church, by faith.
5. In none of these passages is the doctrine of the exclusive calling of
a set number of men contained; and the synod of Dort, as though they
felt this, only attempt to _infer_ the doctrine from a text already
quoted; but which we will now more fully notice: “Whom he did
predestinate, them he also _called_; and whom he _called_, them he also
justified; and whom he justified, them he also glorified,” Rom. viii,
30. This is the text on which the Calvinists chiefly rest their doctrine
of effectual calling; and tracing it, as they say, through its steps and
links, they conclude, that a set and determinate number of persons
having been predestinated unto salvation, this set number only are
_called effectually_, then justified, and finally glorified. But this
passage was evidently nothing to the purpose, unless it had spoken of a
set and determinate number of men as predestinated and called,
independent of any consideration of their faith and obedience; which
number as being determinate, would, by consequence exclude the rest. The
context declares that those who are foreknown, and predestinated to
eternal glory, are true believers, those who “love God,” as stated in a
subsequent verse; for of such only the Apostle speaks; and when he adds,
“Moreover, whom he did predestinate, them he also called; and whom he
called, them he also justified; and whom he justified, them he also
glorified;” he shows in particular how the divine purpose to glorify
believers is carried into effect, through all its stages. The great
instrument of bringing men to “love God” is the Gospel; they are,
therefore, _called_, invited by it, to this state and benefit; the
calling being obeyed, they are _justified_; and being justified, and
continuing in that state of grace, they are _glorified_. Nothing,
however, is here said to favour the conclusion, that many others who
were _called_ by the Gospel, but refused, might not have been justified
and glorified as well as they; nothing to distinguish this calling into
common and effectual: and the very guilt which those are every where
represented as contracting who despised the Gospel calling, shows that
they reject a grace which is sufficient, and sincerely intended, to save
them.