This being supposed, we shall, without pretending fully to explain the manner of the divine agency, which is principally known by its effects, endeavour to shew,
1. That effectual calling is, in a way of eminency, the work of divine power as distinguished from other works, which are, in their kind, the effects of power in a natural way.
2. We shall also observe what effects are produced thereby, and in what order.
3. Consider it, as it is, in a peculiar manner, attributed to the Spirit of God; and also shew, that it is a wonderful instance of his grace.
4. We shall consider this divine power as irresistible, and consequently such as cannot but be effectual to produce what is designed to be brought about thereby. And,
5. Speak something concerning the season in which this is done, which is called God’s accepted time.
1. Effectual calling is eminently a work of divine power; for the proof hereof, we have not only many express texts of scripture that sufficiently establish it, but we may appeal to the experience of those who are made partakers of this grace. If they compare their former and present state together, they may easily perceive in themselves, that there is such a change wrought in them, as is contrary to the inclinations of corrupt nature; whereby the stubbornness and obstinacy of their wills have been subdued, and such effects produced in them, as they never experienced before; and the manner of their production, as well as the consequences thereof, give them a proof of the agency of God herein, and the glory of his power exerted, so that they who deny it must be unacquainted with themselves, or not duly observe that which carries its own evidence with it.[[16]]
But we shall principally take our proofs from scripture, in which we have an account of the beginning of this work, which is styled the new birth; wherein we are said to be made partakers of the divine nature, 2 Pet. i. 4. that is, a nature that is produced by divine power; and we are said to be born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, John i. 13. And the gospel, which is the instrument that he makes use of in calling effectually, is styled, The rod of his strength, Psal. cx. 2. the effect thereof, ascribed to the revelation of his arm, Isa. liii. 1. the season in which this is done, is called, The day of his power, Psal. cx. 3. and it is, by a metonymy, called, His power, 1 Cor. i. 18. Rom. i. 16. The cross of Christ is also, when preached, and made effectual for the answering this valuable end, styled, The power of God, 1 Cor. i. 24. Moreover, the progress of this work is ascribed to the power of God, 1 Thess. i. 5. it is this that keeps those who are effectually called through faith unto salvation, 1 Pet. i. 5. And that this power may appear to be extraordinary, the apostle uses an uncommon emphasis of expression, when he calls it, The exceeding greatness of his power, and, the working of his mighty power, Eph. i. 19, 20. which words[[17]] can hardly be translated without losing something of their force and beauty; and, indeed, there is not an expression used in scripture, to signify the efficacy of divine power, that exceeds, or, I may say, that equals them. And that it may appear more strong, the apostle, in the following words, represents it as being no less than that power which wrought in Christ, when God raised him from the dead.
And to all this let me add, that something to the same purpose may be inferred from those metaphorical expressions, by which it is set forth, as it is called a creation: thus, when we are made partakers of this privilege, we are said to be created in righteousness and true holiness, Eph. iv. 24. And the apostle seems to compare this with the creation of man at first, after the image of God, which consisted principally in righteousness and true holiness, and accordingly considers this image as restored, when a principle of grace is implanted, whereby we are again disposed to the exercise of righteousness and holiness: and elsewhere he says, We are his workmanship, created in Christ Jesus unto good works, that we should walk in them, chap. ii. 16. where he supposes, that this creating power must be exerted before we can put forth good works; and therefore it can be nothing less than the power of God; and it would not have been styled a creation, if it had not been a supernatural work, and therefore it is, in that respect, more glorious than many other effects of the divine power.
It is also styled, a resurrection from the dead: thus the apostle says, You hath he quickened, who were dead in trespasses and sins, chap. ii. 1, 5. in this respect it certainly exceeds the power of men. A physician, by his skill, may mend a crazy constitution, or recover it from the confines of death; but, to raise the dead, exceeds the limits of finite power. This mode of speaking our Saviour makes use of to signify the conversion or effectual call of sinners, when he says, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live, John v. 25. He had, in the foregoing verse been speaking of their having eternal life, and not coming into condemnation, and being passed from death to life, who hear his words and believe; and then it follows, that the hour is coming, that is, the time is near at hand, to wit, when the Spirit shall be poured forth, and the gospel-dispensation be begun, and it now is, in some degree, namely, in those who were converted by his ministry, when the dead shall hear his voice and live, or pass from a state of spiritual death to life, as a means for their attaining eternal life. This is much more agreeable to the context, than to conclude, as some do, to evade the force of this argument; that our Saviour speaks concerning some who were then, or should hereafter be raised from the dead, in a miraculous manner; which, they suppose, contains the sense of the words, now is, and that the hour is coming, refers to the general resurrection; but this seems not to be the sense of the text; because our Saviour supposes them, in a following verse, to be astonished at this doctrine; as though it was too great an instance of power for him to implant a principle of spiritual life in dead sinners; and therefore he proves his assertion from his raising the dead at the last day: Marvel not, for the hour is coming, that is, at the end of the world, when all that are in their graves shall hear his voice, John v. 28. This cannot well agree with the sense before given, of Christ’s raising the dead, as referring to the general resurrection; for that would be to answer their objection, or put a stop to their wonder at what he had said concerning it, by asserting the same thing in other words; whereas, if you suppose the dead’s hearing his voice, to imply a spiritual resurrection; and the dead raised out of their graves, to be an argument to convince them that his power was sufficient to bring about this great effect; there is much more beauty in the expression, and strength in the reasoning, than to take it otherwise.