The following is a further extract (slightly edited) from “The Economy of the Covenants” by Herman Witsius (1637 – 1708).
The first immediate fruit of eternal election, and the principal act of God by which appointed salvation applied is Effectual Calling. Of which the apostle, Rom. 8: 3, “Whom he did predestinate them he also called.” And this calling is that act by which those who are chosen by God and redeemed by Christ, are sweetly invited, and effectually brought from a state of sin to a state of communion with God in Christ, both externally and internally.
The term from which they are called, is a state of sin and misery, in which all men are involved, ever since the sin of our first parents “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.” For we are brought to such a pass, that we are wholly excluded from the saving communion of God and Christ. Being sunk in the deep gulf of misery, and having lost all notion of true happiness, we wallow in the mire of the wickedness and vanities of this world without end and without measure, and are enslaved to the devil, to whom we have submitted as conquered captives, “for all have sinned and come short of the glory of God.” But out of this darkness of ignorance, sin, and misery, God calleth us unto his marvellous light and delivers us from this present evil world. And we are never to forget our former state: “remember that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” The meditation of this tends to humble us the more deeply before God who calleth us, the more to prize the riches of his glorious grace, and the more to quicken us to walk worthy of our calling, and of God, by whom we are called.
The term to which we are called, is Christ, and communion with him. For this he calls out: “Look to me, or, Incline yourselves to me, and be ye saved, all the ends of the earth.” In this communion with Christ consists that mystical and most delightful marriage of the elect soul with Christ, to which he invites him with all the allurements of his gospel, and whose exalted nuptial song Solomon sung: “Wisdom hath builded her house. She hath sent forth her maidens, she crieth upon the highest places of the city, Turn in hither, come eat of my bread, and drink of the wine which I have mingled.”
From this communion results the communication of all the benefits of Christ, both in grace and in glory, to which we are likewise called. “Hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me; hear and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David.” Thus he calleth us to his kingdom and glory, 1 Thess. 2: 12. And since Christ cannot be separated from his Father and his Spirit, we are at the same time called to the communion of the undivided Trinity. “That our fellowship may be with the Father, and with his Son Jesus Christ,” to which Paul joins the communion of the Holy Ghost. And it is the very top of our happiness, to exult in God as ours, and sing aloud to him, My God, while he himself calls to us, My People.
Moreover, as all the elect are partakers of one and the same grace, they are all likewise called to mutual communion with one another: “that ye also may have fellowship with us,” 1 John 1: 3. Believers of the New Testament with those of the Old; the Gentiles with the Jews, being all of the same body in Christ, who hath made both one. Nay, those on earth with those in heaven: “For all things are gathered together in one in Christ, both which are in heaven, and which are on earth; even in him, in whom also we have obtained an inheritance.”
And this is that blessed state to which by the holy and heavenly calling we are invited, namely, communion with Christ, and by him with the undivided Trinity, and consequently with all the saints, both militant and triumphant, not even excepting the praising assembly of angels, in order with them to exult in the most delightful fruition of all the blessings of God. For all who obey this call: “are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New covenant.” What grander things can be spoken, what more noble and divine can be conceived than these?
But this calling is given, partly externally by a persuasive power, called moral suasion; partly internally, by a real supernatural efficacy, which changes the heart. The external call is in some measure published by the word of nature, but more fully by that of supernatural revelation, without which every word of nature would be insufficient and ineffectual. The internal comes from the power of the Holy Spirit working inwardly on the heart, and without this every external revealed word, though objectively very sufficient, as it clearly discovers every thing to be known, believed, and done, yet is subjectively ineffectual, nor will ever bring any person to the communion of Christ.
These things the royal prophet, Psal. 19:4 has exhibited in a concise but very strong manner. The heavens declare the glory of God; for as they are his throne curiously framed, so they display his power, majesty, greatness and holiness, before which the heavens themselves confess they are not clean: however their very excellence invite men, within their circuit to endeavour, to the utmost, after the enjoyment of communion with the great and good God. “And the firmament sheweth his handy-work,” proclaiming, that by his word only, it was framed together. “Day unto day uttereth speech, and night unto night sheweth knowledge.” These vicissitudes of light and darkness mutually corresponding in so exact and constant an order prove a most wise director. And there is no day nor night but speaks something of God, and declares it to the next as the scholar of the preceding and the master of the following. “There is no speech nor language where their voice is not heard.” If they were words, the instruction would cease with their sound; but now what the heavens declare, they do it always, and in the same manner. If speeches, and sentences deduced with much subtlety from their reasons and causes, they would labour under obscurity; if their voice was heard it would stun us with its noise. But now the heavens instruct both constantly, clearly and sweetly. For, though their voice is not heard, yet they have a voice, no less strongly adapted to strike the mind, than the sound of a trumpet, or of thunder; seeing they exhibit to the eyes of all the magnificence of their Creator, so clearly as to escape the observation of none but the wilfully blind. Or possibly this may be the meaning: “There is no speech nor language, where their voice is not heard.” Though people differ in languages, and the Greek understands not the barbarian: yet the heavens have a common language adapted to the instruction of all alike: and nothing but a culpable carelessness can hinder the most distant people from improving by the instruction, as it were, of one teacher. “Their line is gone out through all the earth.” The instruction of the heavens resembles that of school-masters, who teach children their letters, namely, by drawing their strokes before them. Thus the heavens draw lines, or strokes, with the their rays, and as it were letters of the alphabet, from which combined and variously joined together an entire volume of wisdom is formed. All mankind whether in a habitable or desert country are taught by this master. There is no corner of the world, where the figures of the heavens, as so many arguments of divine perfections, are not to be seen.
But though the invitation which nature gives to seek God be sufficient to render them without excuse, who don’t comply with it, yet it is not sufficient, even objectively, for salvation. For it does not afford that lively hope which maketh not ashamed; for this is only revealed by the gospel; whence the Gentiles are said to have been “without hope in the world.” It does not show the true way to the enjoyment of God, which is no other than faith in Christ. It does not sufficiently instruct us about the manner in which we ought to worship and please God, and do what is acceptable to him. In short, this call by nature never did, nor is it even possible that it ever can, bring any to the saving knowledge of God: “the gospel alone is the power of God unto salvation, to every one that believeth.”
We cannot agree with these, whether they be ancients, or whether they be moderns, who maintain that good men, among the Gentiles were brought to salvation by this call of nature, without the knowledge of Christ. And we think, some of our brethren ascribe too much to nature, who tell us, “That men, if not wilfully blind, could, by what is known of God, have attained to some knowledge of the divine mercy, by which they might obtain salvation in a manner perhaps unknown to us; though destitute of the distinct knowledge of some mysteries, which they could no way discover of themselves. For we are persuaded, there is no salvation without Christ, Acts 4: 12. no communion of adult persons with Christ but by faith in him, Eph 3: 17. no faith in Christ, without the knowledge of him, John 17: 3. no knowledge, but by the preaching of the Gospel, Rom. 10: 14. no preaching of the Gospel in the works of nature. For, it is that “mystery which was kept secret since the world began.” Rom. 16.
We must therefore add the other call by the word of God, supernaturally revealed, either immediately from God’s own mouth, as was formerly done to the patriarchs, prophets, apostles and others; or mediately by the ministers of God, whether they preached it by word of mouth, or consigned it to writing. Thus Paul says: “how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?” And here indeed both parts of the word are to be made use of; thus the law convincing man of sin, awakens him to a sense of his misery, drives the sinner out of himself, stirs him up to desire deliverance, and makes him sigh and cry in this manner: “Oh wretched man that I am, who shall deliver me from the body of death!” Therefore the law ought certainly to be preached in its full vigour and force, that “knowing the terror of the Lord we may persuade men.” But yet the principal part is performed by the Gospel, which revealing Christ and the fulness of all grace and salvation in him allures, by its endearing sweetness, awakened and concerned sinners to communion with God. Nothing more powerfully sinks into the inmost soul, than that most alluring invitation of Jesus: “Come unto me all ye that labour and are heavy laden, and I will give you rest.” “Let him that is athirst come, and whosoever will, let him take the water of life freely.” This is “the power of God unto salvation, to every one that believeth.” If the law only was preached, it would, by its horrors, harden souls, driven to despair, into a hatred of God, as a severe avenger of sin. But by adding the gospel, which makes a bright hope of grace to shine, even on the most abandoned and wretched sinner, if displeased with himself, he heartily desires it: obstinate hearts come to relent, and to be melted down into a love of God, and of his Christ. And therefore nothing ought to be more sweet and dear to us than the most delightful word of the Gospel, in which are brooks of honey and butter. Job 20: 17.
This word of grace was published in the world from the very first sin of man, though variously dispensed, Heb. 1: 1. But in such a manner, as to be sufficient for the instruction of the Elect to salvation, in all ages, according to that measure of grace and knowledge, which the providence of God distributed in each period of time. When the revelation was more sparing and obscure, God being satisfied with a less measure of knowledge, did, by the secret power of his Spirit, unite the elect to Christ, and keep them united by an almost invisible band, which yet no force could break asunder. But when he had more brightly discovered himself, he called for a more exact knowledge and faith. And as he clearly teaches his people, how they ought to walk, and to please God, so he also requires them to “abound more and more.”
We do not agree with those who think that by the unwritten word of God, those only were called to salvation through faith in Christ, who were eminent for the spirit of prophesy, but the rest of the Church was so rude and ignorant, that they were brought to an unknown Christ, by the help of the law of nature alone, without the spirit of faith. For, down from Adam, the true Church had one and the same precious faith, and the same common salvation with the Prophets. God did not only speak to the prophets, for their private use, but by the Prophets to the fathers, Heb 1: 1. The prophets would have acted perfidiously, had they put the candle that was lighted for them under a bushel, and indolently wrapped in a napkin the talent entrusted with them. Nor is it consistent with the piety of the ancient fathers, not to have inculcated with care and diligence upon their children, what they themselves had learned about the promised seed of the woman. So that though we are not to determine anything rashly, as to the manner and measure of knowledge, yet we are not to doubt, but that the revelation of a Saviour was made to the Elect from the beginning.
This gospel-call was never given universally to all men; unless in the beginning of the world, just springing from Adam, or rising again from Noah. Though even then, God gave warning of the seclusion of some from his grace by the distinction he made between the seed of the woman and the seed of the serpent; and by separating Ham from his brethren by a dreadful curse, and the ancient prophecy of alluring, in after times, the posterity of Japhet into the tents of Shem, which insinuated, that the posterity of Japhet should for some time, be aliens from the communion of the people of God. Afterwards, the greatest part of mankind were left to themselves, and though God vouchsafed the word of his grace to the posterity of Abraham, yet not to them all. In fine, when he claimed Israel to himself for a people, he rejected the other nations, and suffered them all to go on in their own ways Acts 14: 16. And though, upon breaking down the wall of partition, the apostles were enjoined to preach the gospel to every creature, without distinction, yet it was never so universally preached, but that there were always very many nations, and still are at this day, whom the report of the Gospel never reached. They are therefore mistaken who, having feigned an universal redemption by Christ, and an universal objective grace, as it is called, have at the same time devised, for supporting it, an universal call to Christ.
This call contains the command of faith, by which all men without exception, to whom God vouchsafes the same are enjoined to believe in Christ, in that way and manner which is revealed in the Gospel: “Look unto me and be ye saved all the ends of the earth.” But the method of believing is this: first, that a person do heartily acknowledge all men, without exception, and himself among the rest, to be liable to condemnation because of sin: and then, that he embrace the principal truths of the Gospel; namely, that there is no salvation but in Christ, nor any communion with Christ, but by a true and lively faith: moreover, that he do not neglect so great salvation, but renouncing all earthly enjoyments, and every false remedy for his sins, he only desire the righteousness of Christ, receive him as his Saviour, give himself up wholly to him, not doubting, but in so doing he shall find rest to his soul. All and every one in particular therefore, to whom the Gospel is preached, are not commanded directly to believe that Christ died for them. For that is a falsehood: but are commanded to proceed in that method I have now described; and not to take comfort to themselves from the death of Christ, before having acknowledged their own misery, and renounced every thing but Christ, they have given themselves up sincerely to him. We cannot therefore conclude from this general call, who they are for whom Christ died: but only this, that there is no other name given under heaven, in which we can be saved; and that in him, as an all-sufficient Saviour, every believer shall have life.
But that external call will bring none to communion with Christ, unless it be accompanied with the internal, which is accomplished not only by persuasion and command, but by the powerful operation of the Spirit. There is a certain call of God, whereby he makes the things he calls to exist by that very call. By such a call, he calleth those things which be not, as though they were. For, when he said, let there be light, immediately there was light.
Not unlike this is that internal call of the Spirit of which the Apostle writes: “God who commanded the light to shine out of darkness, hath shined in our hearts.” But when he says to the Elect, in the hour of their happy visitation: “awake thou that sleepest and arise from the dead, and Christ shall give thee light,” it is no more possible for them to remain any longer in the sleep of death, than it was possible for Lazarus to continue in the grave, after Christ had said to him, Lazarus, come forth.
Here God exerts his infinite power, by which he converts the soul no less powerfully than sweetly. While the Gospel is externally proposed to his chosen people. He gives them the eyes of their understanding to be enlightened, that they may know what is the hope of their calling, and what the riches of the glory of his inheritance in the saints. He openeth their heart, that they may attend unto the things which are spoken, Acts 16: 14; and causes them to receive the word with all readiness of mind, Acts 17: 11. He writes his laws on their heart, Jer. 31: 33, puts the reverence of himself there, Ezek. 11:20. And not only calls them from darkness to his marvellous light, but also, by the call, draws them, not to stand still in the path of doubtful deliberation, but to run after him, Song 1: 4. not only puts them in an equal poise, but turns them, Jer. 31: 18. Not only advises, but persuades, and he is stronger and prevails, Jer. 20: 7. Nor does he solicit, but translate, Col. 1: 13. Not by an ordinary but by that mighty power by which he raised Christ from the dead, Eph. 1: 20. Let changeable human nature put on what form it will, it must be obliged to confess, that in this matter, these are so many displays of divine omnipotence, like so many thunder bolts thrown out to bring down its pride.
Nevertheless, God deals here with the rational creature in such a manner, that the liberty of the human will is not in the least affected: which he is so far from destroying by the energy of his power, that, on the contrary, he rescues and maintains it. He put, indeed, into the heart of Titus the earnest care of going, yet so as to undertake the journey of his own accord, 2 Cor. 8: 16,17. It is a violence, indeed, but that of heavenly love, the greater the sweeter. A certain kind of compulsion, but that of the most charming friendship; to the end, that the soul being loosened from the chains of sin and Satan, may rejoice in the most delightful liberty. God does not drag along the unwilling, by head and shoulders, but makes them willing, bringing his truths so clearly to their understanding, that they cannot but assent, so effectually gaining upon their will by the charms of his goodness, that they are not able to reject them; but yield themselves conquered, and that with the highest complacency; exulting with joy; “O Lord, thou has enticed me, and I was enticed, thou art stronger than I, and has prevailed,” Jer. 20: 7. I may well exult in this victory and triumph over the devil, for that I myself am conquered by thee. And who can be so rude, as to complain of any violence done to human liberty by this winning power (so to speak) of the Deity.
It was certainly inconsistent with the power and majesty of God to attempt anything and leave it in suspense, and not bring it to a final issue; it was likewise unworthy both of his goodness and wisdom so to vex and distress a man endowed with reason and will, as, in a matter of the far greatest moment to act without knowledge or against his will, by a certain fatal and blind instinct of his own. He therefore employs the highest degree of force, thereby to conquer the highest degree of the corruption of nature; but a pleasant force, a force under the direction of wisdom, as became an intelligent and rational nature; which is God, when he comes to convert the soul: but also because, should it resist, it would think itself most unhappy. But yet we are here to distinguish between the beginning and accomplishment of the call; as also between the object and the end, or that in which it terminates. For, at the beginning of the call man necessarily resists, and cannot but resist, because the object is an unbelieving and rebellious sinner and a child of disobedience: but in the consummation, he necessarily makes no resistance, and cannot now resist, because the end of this call, or that in which it terminates, is a Believer, who owns himself conquered, and glories in the obedience of faith.
The many admonitions, promises, and threatenings, by which we are invited, make nothing against this truth; for as they inform us of our duty, so they are made effectual to conversion by the internal operation of the Spirit. Nor ought the complaints of God and of Christ, of the unwillingness of people, to be converted, be objected to it; because these don’t speak of any inward power that would bring about their conversion, as if they were able to weaken that but of the external ministry of the word, against which the wicked harden their heart. Neither are we to urge, what we elsewhere find about grieving the Spirit of God: because we are to distinguish between the common operations of the Spirit of God, and the special operations of the Spirit of Grace: between the moral and the supernatural actions of the Spirit of Grace: between some more feeble impulses to certain exercises of virtue and piety, and that grand attempt of the Spirit, when he goes to convert an elect person. They grieve the Spirit of God, because they rather choose to obey the impulses of the flesh and of the devil, than his holy admonitions, which are partly proposed externally by the word, partly insinuated into their mind by conscience. Believers themselves also grieve the Spirit of Grace, whereby they are sealed, as often as they refuse to comply with his holy admonitions; and though conscience, in which the Spirit has set up his throne, in vain struggles with them, yet they suffer themselves to be carried away by the flesh and the world; and likewise every time, that, with a becoming reverence of soul, they refuse to receive, cherish, follow his holy impulses, when he quickens them to duty. Whence nothing can be concluded against the invincible efficacy of God, when he calls internally, and effectually undertakes the conversion of his people.
We ought then attentively to consider carefully hearken to, and willingly comply with the call of God, both the external by the light of nature and revelation, and the internal by the Spirit, so that upon being brought to communion with God and Christ: “we may show forth the praises of him who hath called us out of darkness into his marvellous light.”