Part 2

It is moreover called a _mystical_ union, which is the word most used by those who treat on this subject; and the reason is, because the apostle calls it _a great mystery_, Eph. v. 32. by which we are not to understand the union there is between man and wife, as contained in the similitude by which he had before illustrated this doctrine, as the Papists pretend,[4] but the union that there is between Christ and his church. And it is probably styled _a mystery_, because it could never have been known without divine revelation: and as Christ’s condescension, expressed herein, can never be sufficiently admired; so it cannot be fully comprehended by us. This is such a nearness to him, and such a display of love in him _as passeth knowledge_. However, there are some similitudes used in scripture to illustrate it. As,

(1.) The union that there is between the _vine_ and the _branches_, John xv. 1, 2, 5. whereby life, nourishment, growth and fruitfulness are conveyed to them: in like manner all our spiritual life together, with the exercise and increase of grace, depend on our union with, abiding in, and deriving what is necessary thereunto, from him.

(2.) It is also compared to the union there is between the _head_ and _members_, as the apostle farther illustrates it, when he styles _him the head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God_, Col. ii. 19. which is a very beautiful similitude, whereby we are given to understand, that as the head is the fountain of life and motion to the whole body, as the nerves and animal spirits take their rise from thence, so that if the communication that there is between them and it, be stopped, the members would be useless, dead, and insignificant: so Christ is the fountain of spiritual life and motion, to all those who are united to him.

(3.) This union is farther illustrated, by a similitude taken from that union which there is between the foundation and the building; and accordingly Christ is styled, in scripture, _the chief corner stone_, Eph. ii. 20. and a _sure foundation_, Isa. xxviii. 16. And there is something peculiar in that phrase which the apostle uses, which is more than any similitude can express; when he speaks of Christ as the _living stone_, or rock, on which the church is built; and of believers, as _lively stones_, 1 Pet. ii. 4, 5. to denote, that they are not only supported and upheld by him, as the building is by the foundation, but enabled to put forth living actions, as those whose life is derived from this union with him.

(4.) There is another similitude taken from that nourishment which the body receives, by the use of food; and therefore our Saviour styles himself the _bread of life_, or the _bread which cometh down from heaven, that a man may eat thereof, and not die_; and proceeds to speak of his _giving his flesh for the life of the world_; and adds, _he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him_, John vi. 48-56.

(5.) There is another similitude, by which our being united to Christ by faith, is more especially illustrated, taken from the union which there is between man and wife; accordingly this is generally styled, a conjugal union, between Christ and believers. Thus the prophet says, _Thy Maker is thine Husband, the Lord of hosts is his name; and thy Redeemer, the holy One of Israel_, Isa. liv. 5. And the apostle, speaking of a man’s _leaving his father and mother, and being joined unto his wife, and they two being one flesh_, Eph. v. 31, 32. applies it, as was before observed, to the union that there is between Christ and the church; and adds, that _we are members of his body, of his flesh, and of his bones_, ver. 30. which expression, if not compared with other scriptures, would be very hard to be understood; but it may be explained by the like phraseology, used elsewhere. Thus, when God formed Eve at first, and brought her to Adam, and thereby joined them together in a conjugal relation: he says upon this occasion, _This is now bone of my bone, and flesh of my flesh_, Gen. ii. 23. And we find also, that other relations, which are more remote than this, are expressed by the same mode of speaking. Thus Laban says to Jacob, _Surely thou art my bone and my flesh_, Gen. xxix. 14. And Abimelech pleading the relation he stood in to the men of Shechem, as a pretence of his right to reign over them, tells them, _I am your bone and your flesh_, Judges ix. 2. Therefore the apostle makes use of the same expression, agreeably to the common mode of speaking used in scripture, to set forth the conjugal relation which there is between Christ and believers.

The apostle, indeed, elsewhere alters the phrase, when he says, _He that is joined to the Lord is one Spirit_, 1 Cor. vi. 17. which is so difficult an expression, that some who treat on this subject, though concluding that there is in it something that denotes the intimacy and nearness of this union, and more than what is contained in the other phrase, of their _being one flesh_, nevertheless, reckon it among those expressions which are inexplicable; though I cannot but give into the sense in which some understand it; namely, that inasmuch as the same Spirit dwells in believers that dwelt in Christ, though with different views and designs, they are hereby wrought up, in their measure, to the same temper and disposition; or as it is expressed elsewhere, _The same mind_ is in them _that_ was _in Christ_, Phil. ii. 5. which is such an effect of this conjugal relation that there is between him and them, as is not always the result of the same relation amongst men. The reason why I call this our being united to Christ, by faith, is because it is founded in a mutual consent; as _the Lord avouches them_ on the one hand, _to be his people_, so they, on the other hand, _avouch him to be their God_, Deut. xxvi. 17, 18. the latter of which is, properly speaking, an act of faith; whereby they give up themselves to be his servants, to all intents and purposes, and that for ever.

It is farther observed in this answer. That union with Christ is a work of God’s grace: this it must certainly be, since it is the spring and fountain from whence all acts of grace proceed; and indeed, from the nature of the thing, it cannot be otherwise: for if there be a wonderful instance of condescending grace in God’s conferring those blessings that accompany salvation; this may much more be deemed so. If Christ be pleased to _dwell_ with, and _in_ his people, and to _walk_ _in_ them, 2 Cor. vi. 16. or as it is said elsewhere, to _live in them_, Gal. ii. 20. as a pledge and earnest of their being forever with him in heaven; and if, as the result hereof, they be admitted to the greatest intimacy with him; we may from hence take occasion to apply what was spoken by one of Christ’s disciples, to him, with becoming humility and admiration; _how is it that thou wilt manifest thyself unto us, and not unto the world?_ John xiv. 22. Is it not a great instance of grace, that the Son of God should make choice of so mean an habitation, as that of the souls of sinful men; and not only be present with, but united to them in those instances which have been before considered?

2. It is farther observed in this answer, that we are united to Christ in effectual calling; which leads us to consider what is contained in the two following answers.

Footnote 1:

_The first that seems to use this unsavoury mode of speaking, is Gregory Nazianzen; who did not consider how inconsistent some of those rhetorical ways of speaking, he seems fond of, are with that doctrine, which, in other parts of his writings, he maintained. Those words_ Χριστοποιειν, _and_ θεοποιειν, _which he sometimes uses to express the nature, or consequence of this union between Christ and believers, are very disgustful. In one place of his writings, (Vid. ejusd. Orat. 41.) exhorting Christians to be like Christ, he says, That because he became like unto us_, γενωμεθα Θεοι δι αυτον, efficiamur Dii propter ipsum; _and elsewhere, (in Orat. 35. de Folio.) he says_, Hic homo Deus effectus postea quam cum Deo coaluit ἱνα γενωμαι τοσουτον θεος ὁσον εκ εινοc ανθρωπος εγενηθη, ut ipse quoque tantum Deus efficiar quantum ipse homo. _And some modern writers have been fond of the same mode of speaking, especially among those who, from their mysterious and unintelligible mode of expressing themselves, have rather exposed than defended the doctrines of the gospel. We find expressions of the like nature in a book put forth by Luther, which is supposed to be written by Taulerus, before the Reformation, called Theologia Germanica, and some others, since that time, such as Parcelsus, Swenckfelt, Weigelius, and those enthusiasts, that have adhered to their unintelligible and blasphemous modes of speaking._

Footnote 2:

_See Vol. II. Quest. 31. page 167._

Footnote 3:

_Quest. 70._

Footnote 4:

_This is the principal, if not the only scripture, from which they pretend to prove marriage to be a sacrament, and they argue thus. The Greek church had no other word to express what was afterwards called a sacrament by the Latin church, but_ μυστηριον, a mystery: _therefore since the apostle calls marriage, as they suppose, a mystery, they conclude that it is a sacrament; which is a very weak foundation for inserting it among those sacraments which they have added to them that Christ had instituted; for the sacraments are no where called mysteries in scripture: and therefore we are not to explain doctrines by words which were not used till some ages after the apostles’ time: and if there were any thing in their argument_, viz. _that that which is called a mystery in scripture, must needs be a sacrament, it does not appear that the apostle calls marriage_ a great mystery, _but the union that there is between Christ and his church; as he expressly says in the following words_; I speak concerning Christ and the church.

Quest. LXVII., LXVIII.

QUEST. LXVII. _What is effectual calling?_

ANSW. Effectual calling is the work of God’s almighty power and grace; whereby, out of his free and special love to his elect, and from nothing in them moving him thereunto, he doth, in his accepted time, invite and draw them to Jesus Christ by his word and Spirit, savingly enlightening their minds, renewing, and powerfully determining their wills; so as they, although in themselves dead in sin, are hereby made willing and able, freely to answer his call, and to accept and embrace the grace offered and conveyed therein.

QUEST. LXVIII. _Are the elect effectually called?_

ANSW. All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

We have, in these answers, an account of the first step that God takes, in applying the redemption purchased by Christ; which is expressed, in general, by the word _calling_; whereby sinners are invited, commanded, encouraged, and enabled, to come to Christ, in order to their being made partakers of his benefits: the apostle styles it an _high_, _holy_, and _heavenly calling_, Phil. iii. 14. 2 Tim. i. 9. Heb. iii. 1. and a being _called unto the fellowship of his Son Jesus Christ our Lord_, 1 Cor. i. 8. Herein we are _called out of darkness into his marvellous light_, 1 Pet. ii. 9. and _to his eternal glory by Jesus Christ_, chap. v. 10. And, indeed, the word is very emphatical: For,

1. A call supposes a person to be separate, or at a distance from him that calls him; and it contains an intimation of leave to come into his presence. Thus, in effectual calling, he who was departed from God, is brought nigh to him. God, as it were, says to him, as he did to Adam, when flying from him, and dreading nothing so much as his presence, when apprehending himself exposed to the stroke of his vindictive justice, _Where art thou?_ Gen. iii. 9. which is styled, _God’s calling unto him_. Or, it is like as when a traveller is taking a wrong way, and in danger of falling into some pit, or snare; and a kind friend calls after him to return, and sets him in the right way: thus God calls to sinners, or says, as the prophet expresses it; _Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left_.

2. Herein God deals with men as reasonable creatures; which is by no means to be excluded from our ideas of the work of grace; though this work contain in it some superior, or supernatural methods of acting, in order to bring it about; yet we may be under a divine influence, as turning to God, or effectually called by him, and accordingly acted by a supernatural principle; and at the same time our understandings, or reasoning powers, not rendered useless, but enlightened or improved thereby; by which means, every thing that we do, in obedience to the call of God, appears to be most just and reasonable. This gives no ground for any one to conclude, that, according to our method of explaining this doctrine, we lay ourselves open to the absurd consequence fastened upon it; as though God dealt with us as stocks and stones: but more of this may be considered under a following head.

We now proceed, more particularly, to consider the subject-matter of these two answers; wherein we have an account of the difference between the _external_ call of the gospel, which is explained in the latter of them, and the _internal_, saving, and powerful call, which is justly termed _effectual_; and is considered in the former of them. And,

_First_, Concerning the outward and common call, together with the persons to whom it is given; the design of God in giving it, and also the issue thereof, with respect to a great number of those who are said to be called.

The reason why we choose to insist on this common call, in the first place, is because it is antecedent, and made subservient to the other in the method of the divine dispensation; inasmuch as we are first favoured with the word and ordinances, and then they are made effectual to salvation.

1. Therefore we shall consider what we are to understand by this common call.

It is observed, that it is by the ministry of the word, in which Christ is set forth in his person and offices, and sinners are called to come to him; and in so doing, to be made partakers of the blessings which he has purchased. This is the sum and substance of the gospel-ministry; and it is illustrated Matt. xxii. 1, & _seq._ by the parable of the _marriage-feast_, which the _king made for his son, and sent his servants_; by which is signified gospel-ministers, to _call_ or invite, and therein to use all persuasive arguments to prevail with persons to come to it: this is styled their being _called_. And the observation made on persons refusing to comply with this call, when it is said, _Many are called, but few are chosen_, ver. 14. plainly intimates, that our Saviour here means no other than a common or ineffectual call. And in another parable it is illustrated by an _householder’s hiring labourers into his vineyard_, Matt. xx. 1, & _seq._ at several hours of the day: some were hired early in the morning, at the _third hour_; others at the _sixth_ and _ninth_; which denotes the gospel-call, that the Jewish church had to come to Christ before his incarnation, under the ceremonial law; and others were hired at the _eleventh_ hour, denoting those who were called, at that time, by the ministry of Christ and his disciples: that this was only a common and external call, is evident, not only from the intimation that they, who had _borne the burden and heat of the day_; that is, for many ages had been a professing people, _murmured_, because others, who were called at the eleventh hour, had an equal share in his regard; but also from what is expressly said, (the words are the same with those wherewith the other parable before-mentioned, is closed) _Many are called, but few are chosen_, ver. 16.

Moreover, the apostle intends this common call, when he speaks of some who have been _called into the grace of Christ_; not called by the power and efficacious grace of Christ, as denoting that the call was effectual; but called, or invited to come and receive the grace of Christ; or called externally, and thereby prevailed on to embrace the doctrine of the grace of Christ: these are said to be _soon removed unto another gospel_, Gal. i. 6. And elsewhere, chap. v. 7. he speaks of some, who, when _the truth_, or the doctrines of the gospel, were first presented to them, expressed, for a time, a readiness to receive it; upon which account he says, _Ye did run well_, or, ye began well; but yet they did not afterwards yield the obedience of faith, to that truth which they seemed, at first, to have a very great regard: upon which occasion the apostle says, _This persuasion cometh not of him that calleth you_, ver. 8.

They who express some regard to this call, are generally said to have _common_ grace, as contradistinguished from others, who are under the powerful, and efficacious influences of the Spirit, which are styled _special_. The former of these are oftentimes under some impressive influences by the common work of the Spirit, under the preaching of the gospel; who, notwithstanding, are in an unconverted state; their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of the consequences thereof, abstain from many enormous crimes, as well as practise several duties of religion; they are also said to be made partakers of some great degrees of restraining grace; and all this arises from no other than the Spirit’s common work of conviction; as he is said, _to reprove the world of sin_, John xvi. 8.

These are styled, in this answer, the common operations of the Spirit: they may be called operations, inasmuch as they contain in them something more than God’s sending ministers to address themselves to sinners, in a way of persuasion or arguing; for, the Spirit of God deals with their consciences under the ministry of the word. It is true, this is no more than common grace; yet it may be styled the Spirit’s work: for though the call be no other than common, and the Spirit considered as an external agent, inasmuch as he never dwells in the hearts of any but believers, yet the effect produced, is internal in the mind and consciences of men, and, in some degree, in the will; which is almost persuaded to comply with it. These operations are sometimes called the Spirit’s _striving with man_, Gen. vi. 3. but inasmuch as many of these internal motions are said to be resisted and quenched, when persons first act contrary to the dictates of their consciences, and afterwards wholly extinguish them; therefore the Spirit’s work in those whom he thus calls, is not effectual or saving; these are not united to Christ by his Spirit, nor by faith; and this is generally styled common grace, in speaking to which, we shall consider,

(1.) That there are some things presented to us, in an objective way, which contain the subject matter of the gospel, or that call, which is given to sinners to pursue those methods, which, by divine appointment, lead to salvation. As _faith cometh by hearing, and hearing by the word of God_, Rom. x. 17. so do common convictions, and whatever carries in it the appearance of grace in the unregenerate. In this respect God deals with men as intelligent creatures, capable of making such improvement of those instructions and intimations, as may tend, in many respects, to their advantage. This must be supposed, or else the preaching of the gospel could not be reckoned an universal blessing to them who are favoured with it, abstracting from those saving advantages which some are to receive hereby. This is here called the grace which is offered to them, who are outwardly called, by the ministry of the word.

Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject: though some, of late, have been ready to conclude, that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue to this purpose; that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in these words, I should rather choose to substitute others in the room of them: however, to remove prejudices, or unjust representations, which the use thereof may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand thereby. If it be said, This mode of speaking is not to be found in scripture; this, it is true, should make us less tenacious of it. Nevertheless, it may be used without just offence given, if it be explained agreeably thereunto.[5] Therefore let it be considered,

(2.) That the presenting an object, whatever it be, to the understanding and will, is generally called, an _offering_ it; as God says to David, from the Lord; _I offer thee three things, choose thee one of them_, &c. 1 Sam. xxiv. 12. So if God sets before us life and death, blessing and cursing, and bids us choose which we will have; this is equivalent to what is generally called, an offer of grace.

And as for invitations to come to Christ, it is plain, that there are many scriptures that speak to that purpose; namely, when it is said, _In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink_, John vii. 37. And, _Ho every one that thirsteth, come ye to the waters_, Isa. lv. 1. And elsewhere Christ says, _Come unto me all ye that labour, and are heavy laden, and I will give you rest_, Matt. xi. 28. And, _Let him that is athirst come; and whosoever will, let him take of the water of life freely_, Rev. xxii. 17.

(3.) When an offer, or invitation to accept of a thing, thus objectively presented to us, is made, it always supposes the valuableness thereof; and how much it would be our interest to accept of it; and that it is our indispensable duty so to do; which are the principal ideas that I intend, in my sense of the word, when I speak of offers of grace in the gospel, or invitations to come to Christ. Nevertheless, taking them in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace: thus it may be said, that Christ came into the world to save sinners; and that he will certainly apply the redemption, which he has purchased, to all, for whom this price was given; and also, that a right to salvation is inseparably connected with faith and repentance; and that these, and all other graces are God’s gifts; and that we are to pray, wait, and hope for them, under the ministry of the word; and if we be, in God’s own time and way, enabled to exercise these graces, this will be our unspeakable advantage: and therefore it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings: these things may be done; and consequently the gospel may be thus preached, without supposing that grace is in our own power: and this is what we principally intend by gospel-overtures or invitations.