“For many are called, but few are chosen.”
Mt. 22:14
“Come unto me, all ye that labor and are heavy laden, and I will give you rest.”
Mt. 11:28
“Yet He sent prophets to them, to bring them again unto the Lord; and they testified against them: but they would not give ear.”
2 Chron. 24:19
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Subsections
Call in General Revelation
Signified Will Is God’s Will
Revealed Will has Purpose
Gospel Call as God’s Desire, Wish & Pleasure
Ineffectual Willings of God
Ineffectual Grace
Ineffectual Sacrament
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Order of Contents
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Articles
1600’s
Taylor, Thomas – pp. 353-54 & 367-82 on 1 Thess. 5:24 in The Progress of Saints to Full Holiness, described in sundry Apostolical Aphorisms… (London: W.I., 1630)
Prynne, William – 73. ‘Passages razed out concerning our effectual vocation’ in Canterbury’s Doom, or the first part of a complete history of the commitment, charge, trial, condemnation, execution of William Laud... (London: Macock, 1646)
“Oh! it is a grievous thing for Christ to call and we to refuse his gracious calling… And thus we see how all under the gospel are called by the Word: Secondly, all under the gospel are called by the Spirit working within as well as by the Word preached without…
Question 3. Whether the call of the Spirit be ineffectual or not?…
Answer. All this [unquoted here, including Bible verses] is true of the effectual operation of the Holy Spirit, because that is certain and eternal; but there is a general work of the Spirit, which ends in perdition; that is, many may and do fall finally and totally into sin, and consequently into eternal destruction, in whom sometimes there has been some good motions, and general operations of the blessed Spirit; this is clear from these places, to wit, Mt. 7:22; 13:20; Heb. 6:4; 10:26; 2 Pet. 2:20. Now this general call and operation of the Holy Spirit has these degrees following: viz.
First, an understanding of the Word, for the mere natural man cannot understand it, Mt. 16:23 & 1 Cor. 2:14. Here observe two things, to wit, First, there are many in the places of the Gospel who hear the Word preached all the days of their lives and yet understand nothing, but remain children in understanding; now these never were made partakers so much as of common or general grace:
Secondly, there are some who live under the Word, and do dogmatically understand the Word; now these must remember that knowledge is not enough, God having given them knowledge for practice’s sake, yea to know and not to obey will aggravate their punishment. Secondly, a taste of spiritual things and the heavenly gift, Heb. 6:4: this is to receive the Word with joy. Mt. 13:20, and there are few ordinary hearers, but at some time or other have these affecting motions, although for the most part the reprobate rather rejoices in the newness than in the trueness of that which he hears.
Thirdly, obedience in part, forsaking some sins and doing God some service, Mk. 6:20.” – pp. 344-45
Fullwood, Francis – ch. 4, sect. 1 in A Discourse of the Visible Church… (London: Ratcliffe, 1658), pp. 34-39
Vincent, Nathanael – pp. 42-47 in Application in The Conversion of a Sinner Explained & Applied from Eze. 33:11... (London: Parkhurst, 1669)
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Quotes
Order of
Bucanus
Polanus
T. Taylor
Gryffith
Byfield
Tuckney
Ames
Ward
Ussher
Burgess
Jenkyn
Brinsley
F. Taylor
Baxter
Adams
Roberts
Manton
Flavel
Mead
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1600’s
William Bucanus
Institutions of Christian Religion... (1606), Place 42, Of the Ministry, ‘How Manifold is Vocation or Calling?’, p. 549
“How manifold is vocation, or calling?
Twofold: The one general, which is done commonly by the outward preaching of the Word: And this is either effectual, of which Rom. 8:30, or ineffectual by men’s fault, which will not hear the Word of God, of which Mt. 22:24….”
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Amandus Polanus
The Substance of the Christian Religion (d. 1610; Hanover, 1624-25), sect. 6, p. 32 as quoted in Heinrich Heppe, Reformed Dogmatics, ed. Ernst Bizer, tr. G.T. Thompson (1861; 1950; Wipf & Stock, 2007), p. 517
“Ineffectual calling is of the reprobate.—It is called ineffectual not per se [in-of-itself] but per accidens [by accident, or contrary to its intention], not in respect of God who calls, but in respect of men who have deaf ears of the heart. In itself calling is always effectual, although it is not so in those who are perishing, as the sun is effective by his light in itself, although it by no means illumines the blind.”
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Thomas Taylor
The Parable of the Sower & of the Seed… (London: Kyngston, 1621), pp. 430-31
“‘The calling of God.’ There is a twofold calling: one ineffectual, the other effectual: the former according to means, not flowing from election: for, many are thus called, but not chosen: the latter, according to purpose, which is ever effectual to the change and renewing of the heart.”
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William Gryffith
The Delights of the Saints… (London: Butter, 1622), pt. 1, pp. 85-90 Gryffith (c.1589–1672) was an Anglican bishop, opposed to the puritans.
“2. Touching the second difference, which is their vocation or calling, we must note that there is a twofold calling, vel [either] 1. Inefficaciter, formally, or effectually[?]. 2. efficaciter, formally, or effectually.
The 1. is outwardly: the 2. is inwardly. The 1. general: the 2. special. Of the first, our Savior says ‘Many are called, but few are chosen.’ (Mt.) Of the second, the apostle says, ‘whom He has predestinated, them He calls,’ (Rom. 8) i.e. effectually.
Now touching the outward calling, we must note that as many are called, so He calls them many ways, especially:
1. By the painful preaching of his Word.
2. By the manifold benefits of his grace.
3. By the manifest judgments of his anger.
De [concerning] 1. God gave his Word, and great were the number of the preachers (God calls us diverse ways. Ps. 68:11), and He commanded them to preach unto all nations; and so their sound went unto all lands, to all countries, to all places, but especially to this place, where there are painful men, learned men that do often preach and continually call; and yet I fear their preaching is unrespected, I am sure themselves are unregarded…
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2. God seeks to draw men unto Him in the chains of love, when He gives unto them, beneficia nimis copiosa multa, et magna, et privata, et positiva, many and great blessings, thereby to allure them unto his service.
3. If men will not turn, nor answer to the first and second call, then will He whet his glittering sword and his hand shall take hold of vengeance, He will pour out the vial of his wrath, thereby to convert them or confound them: and no marvel, for debet amor laesus irasci, love too much provoked must wax angry.
All these ways has God called us: the preachers cried, and do cry and call continually, his blessings have been manifold and his judgments have been manifested in some measure upon our nation. O then let us take heed unto ourselves and not harden our hearts any longer, but let us hearken unto his voice, lest He swear in his wrath that we shall not enter into his rest.
But indeed all these kinds of outward callings are but in vain, and bring no benefit unless the Lord calls us inwardly by his Spirit, for:
1. Nisi spiritus adsit cordi audientis, inanis est labor docentis (‘In vain is all outward calling, unless we be inwardly called by God’s Spirit.’ Gregory, Homily 30, Super Evangel.): In vain do we preach unto your ears, unless the Spirit of God does open your hearts, as He did the heart of Lydia, that you may believe our preaching, as she did the preaching of Paul.
2. All the blessings of the world will but puff us up with pride (as they did the Israelites, as Moses shows, dilectus meus impinguatus calcitrauit, my beloved, fatted and enlarged, spurned with his heels) unless God does give us the grace to use those blessings to the glory of his name.
3. All punishments and all judgments will sooner work desperation than conversion in a sinful soul, unless the grace of God work true humility in us, to make a right use of his fatherly chastisements.
And this experience daily shows:
First, the Word is preached, the one believes, the other refuses it.
Secondly, God bestows his blessings upon men, the one is puffed up with pride, the other is truly thankful.
Thirdly, God sends his judgments, the one grows desperate with Saul, the other is humbled with David.
And what is the cause of this? to the one sort, He sends his messengers only to call them outwardly, to the other sort He sends his Spirit and gives his grace to make them yield unto his calling: and this effectual calling of the saints to believe the Gospel and to obey the voice of God is the effect and fruit of the love of God.
Whensoever therefore we be outwardly called by what way or means soever it be, let us presently pray to God that He would inwardly work in our hearts to incline them to yield unto his calling, else will the outward calling bring no benefit, but only make us without excuse. And so much of their vocation.”
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Nicholas Byfield
A Commentary upon the Three First Chapters of the First Epistle General of St. Peter… (London: Miles, 1637)
on 1 Pet. 1:15, pp. 119-20
“For the first: the calling of God is either particular or general. The particular is to serve God in some set function of outward life, and so is the 〈…〉. The general calling is to the service of 〈…〉 with promise of eternal reward through the 〈…〉 Christ. This general calling is likewise of three sorts: 1. External. 2. Internal: or both 3. external and internal. 1. The external alone is called common and ineffectual: the 2nd and 3rd is called singular and effectual.
1. The outward calling is the work of God’s grace in his Word, offering Christ and calling upon all sorts of men to reform their ways and receive Christ, and yield obedience to God’s holy will to their salvation, if they will obey.
2. The inward calling is the work of God’s Spirit, effectually stirring up and persuading the elect to hear and obey, and receive Christ unto salvation.
3. The calling that is both inward and outward is the action of God both by his Word and Spirit, calling out his elect by name particularly and persuading them to separate from the world and receive the covenant of God’s grace in Christ, and to devote themselves to holiness of life;”
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on 1 Pet. 2:3, p. 244
“First, that it does not follow necessarily that whosoever has that taste there mentioned [in 1 Pet. 2:3] shall not be saved: for men may have that taste, and finding it ineffectual, go on till they find a true taste: That taste is dangerous if men fall away, else there may be good use of those tastes: For it brings men near the kingdom of God and makes preparation for true grace.”
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Anthony Tuckney
A Brief & Pithy Catechism (1628)
“[19] Q. What is the outward theological calling?
An. It is medium ad salitem [a means to salt], as the word and sacraments and the members of the visible church belong unto it.
[20] Q. What is that inward theological calling?
An. It is when God’s word brings [God’s word’s ring?] does not rest in our outward ears but comes into the heart and works somewhat there.
[21] Q. How many ways [is] this taken?
An. It is either effectual or ineffectual.
[22] Q. What is the inward ineffectual calling?
An. When it comes into the heart and falls as on stony ground.
[23] Q. How far may this inward ineffectual calling bring us?
An. To these four degrees of grace principally. 1. It may bring a man to see his own sin & misery. 2ly. It may so work upon him, as it may bring him to have a desire after the thing persuaded [for?] 3ly It may bring him to some kind of degree of possession of the thing called for. 4ly It may bring him to some outward correspondence, as to reform many sins.
[24] Q. Why then is it called an ineffectual calling?
An. Because it does not fully persuade [the] heart to come in.
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[30] Q. By what wording in scripture is our vocation expressed?
An. By many expressions: as first by alluring and persuading. Hos. 2:14. 2ly by inviting and compelling. Math 22:4. 3ly by stretching out of the hand. Rom. 10:21. 4ly by beseeching, 2 Cor. 5:20. 5ly by drawing us. John 6.44. Lastly by apprehending.
[31] Q. Do all these properly belong to effectual calling?
An. No, the four first may be applied to ineffectual calling.
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[38] Q. Whither do effectual and ineffectual calling differ in this respect or no, do not both come from God?
An. They agree in this that both proceed from God, yet they differ in regard of the manner of work, for God does the work not secundum propositum [according to the purpose], but secundum obviam [according to the thing encountered].
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[55] Q. What and how many are the instrumental causes of our vocation?
An. They are of two sorts either primary or secondary?
[56] Q. What were the primary?
An. The word.
[57] Q. In what propositions was that expressed?
An. James 5:11 [1:21?] suggests the word is the ordinary means whereby He calls and so by consequence the ministry of it. 2d. That it was but an instrumental cause under God and so it’s called the [sassed?] of God, the arm of god and sometime the power of God. 3ly. That as it’s but an instrumental cause so it did only belong to those which are adults, for infants may be said to be sanctified but not called. 4. That it was but a separable instrument.
[58] Q. How can we say if the converting word is a separable means?
An. For two reasons: Because the word may be without the Spirit. 2. Because the Spirit may be and may call some without the word.
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[86] Q. Now you have spoken of the primary instruments of salvation as the word and sacraments. What are the secondary instruments?
An. They are many as: 1. The mercies and favors of God common to all. Rom. 10:21 [“But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.”]. Bounty is one thing that may cause love so that one main instrument or means God uses to call us home which is to draw us with the thick cords of love [Hos. 11:4].
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[95] Q. Whether do effectual and ineffectual calling differ in this [Q: 94: ‘who are they whom God is thus pleased to call’]?
An. Yes, for the ineffectual calling, many are called but few are chosen.”
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William Ames
An Analytical Exposition of both the Epistles of the Apostle Peter... (London: E.G., 1641), on 2 Pet. 1:10-11, p. 164
“Doctrine 3. All those, and those alone, make their election sure that make their calling sure.
These two God has joined together, as the apostle does in this place, so that no man ought or may disjoin them. Hence election and calling are taken sometimes in the Scriptures for one and the same, as 1 Cor. 1:26-27, that which is called ‘calling,’ verse 26, is called ‘election,’ verse 27.
There is indeed an outward and ineffectual calling, which is many times separated from election, as when it is said, ‘Many are called, but few are chosen.’ But effectual and saving calling has always a sure connection with election, Rom. 8:3•[30?] and 11:28-29.”
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Richard Ward
Theological Questions... (London: Cole, 1640), on Mt. 20:8-16, pp. 260-61
“§8. ‘Many are called.’
Our Savior in these words would teach us, Observe: That many are called who despise and sleight their calling, Prov. 1:24, etc. and Mt. 22:14; Lk. 14:8; Jn. 3:19.
Is not the call of God certain? Jn. 13:1; Rom. 11:29.
First, there is a certain effectual calling, Rom. 8:28,30 and 1 Thess. 5:24. And
Secondly, there is an ineffectual calling, Mt. 13:20; Heb. 6:4 and 16:26. And this is the calling which is here spoken of.
How is the call hindered?
First, by an error in judgment: When men think themselves secure (Isa. 28:14) and cry ‘peace, peace’ unto themselves (1 Thess. 5) because they persuade themselves that they are good enough (Lk. 18:11) then they neglect the day of their visitation and observe not their call.
Secondly, the call is hindered, by the love of sin: Felix trembles, but yet the love of covetousness makes Paul’s words of no efficacy with him. Acts 24:26. When men are drowned in the pleasures of sin, then they contemn that call of the Lord’s, which would reduce and revoke them from sin.
Thirdly, an idle, and lazy sluggishness hinders this call. Agrippa was almost persuaded to become a Christian, Acts 26:28, but not all together. Vult et non vult piger; the sluggard being called and awakened, answers and to rise, but defers and procrastinates it, crying, ‘Yet a little sleep, a little slumber, a little folding of the hands to sleep.’
And therefore if we desire this effectual vocation: let us:
I. Learn to deny ourselves, and to renounce all self-confidence and high conceits of our own deserts and goodness. And
II. Let us learn to hate all sin, and that with a perfect hatred. And
III. To cast off all sluggishness, and avoid all idle endeavors and soul-killing delays, and with speed, alacrity and diligence, undertake the labor of the Lord and the work of our salvation unto which we are called.”
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James Ussher
A Body of Divinity… (London: M.F., 1645), ‘Hitherto we have treated of the rule and square of our sanctification…’, pp. 394-96
“We have spoken at large of the participation of the grace of Christ and the benefits of the Gospel: Now we are come unto the means whereby God does effect these things.
Show therefore how and in what manner God does offer and communicate the Covenant of Grace unto mankind?
By vocation or calling, Rom. 8:30; Heb. 3:1, when God, by the means of his Word and Spirit acquainting men with his gracious purpose of salvation by Christ, invites them to come unto Him, Hos. 2:14, and revealing unto them his Covenant of grace, Mt. 11:27; 16:17; Jn. 14:21; Ps. 25:14, brings them out of darkness to light, Acts 26:18.
Is this calling of one sort only?
No: there is an external gathering common to all, together with some light of the Spirit and certain fruits of the same, attained unto by some that are not heirs of the promise: for many are called with this outward and ineffectual calling, who are not chosen, Isa. 48:12; Mt. 22:14.
And there is an internal and effectual calling, peculiar to those few that are elect; whereby unfeigned faith and true repentance is wrought in the heart of God’s chosen; and God (become in Christ their Father) does not only outwardly by his Word invite, but inwardly also, and powerfully by his Spirit allure and win their hearts to cleave to Him inseparably unto salvation, Gen. 9:27; Ps. 25:14; 60:6. 5. 4; Joel 2:32; Acts 2:39.
How do both these kinds of callings differ?
Howsoever we are to judge charitably of all outwardly called, 1 Cor. 1:2, because who among them is also inwardly called, is only known to God, 2 Tim. 2:19, yet does this outward calling differ from the inward.
1. In that it is wrought only by outward means, and common illumination, Heb. 4:2, without the spirit of regeneration, Jude verse 19, or any portion of saving faith, Lk. 8:13.
2. In that they are admitted only to an outward and temporary league of formal profession, Acts 8:13; Rom. 9:4-5, not to that entire fellowship with Christ required unto salvation, 1 Jn. 2:19; 1 Cor. 1:8-9.
What are the means which God has appointed to call us by?
They are partly inward, and partly outward, 1 Thess. 5:19-20; Acts 10:44.
What are the inward?
The Spirit of God, which is given by the outward things, Gal. 3:2-3; 1 Tim. 1:14.
What mean you by the Spirit of God in this place?
That power of God which works in the hearts of men things which the natural discourse of reason is not able to attain unto.
Being incomprehensible, how may we come to some understanding and sense of it?
By the things whereunto it is compared:
1. To wind, Acts 2, to show the marvelous power of it in operation.
2. To oil, Heb. 1:9, that is of a hot nature that pierces and supplies.
3. To water, Jn. 4, that cools, scours and cleanses.
4. To fire, Mt. 3; Acts 2, that severs dross and good metal.
How is the operation of it?
Diverse; as softening and hardening, enlightening and darkening, which it works after a diverse manner, by the Word in the hearts of the elect and reprobate, according to the good pleasure of God’s secret will only, and after that, according to the good pleasure of his revealed will; so that the lawful use thereof is rewarded with a gracious increase of blessing, and the abuse punished with further hardness to condemnation.
What then does the Spirit work in the wicked?
Finding them hard, it hardens them more to their further condemnation.
What does the same Spirit work in the godly?
Faith, whereby they take hold on Christ with all his benefits, Eph. 2:8.
What are the outward things which God has given to call us by?
They are either common to the whole world, or proper to the Church.
What are the things common to the whole world?
God’s works not unprofitably given, although not sufficient to salvation.
Is not the knowledge of the wisdom, power and goodness of God in the creation and government of the heaven and earth, with the things that are in them, sufficient to make us wise to salvation?
No:
First, it serves rather for further condemnation without the Word, Rom. 1:19-21.
Secondly, as by and with the Word, the due meditation and consideration of God’s works is a good help to further us in religion and in the graces of God’s Spirit, 1 Cor. 1:21-22.”
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Anthony Burgess
Spiritual Refining... (London: Miller, 1652), sermon 119, on Mt. 22:14, pp. 632-33
“The persons called by God, who yet are not chosen, are of two sorts, as you heard:
First, those, who, though so graciously invited, do yet obstinately and peremptorily refuse, and these are actively only called on God’s part.
The second sort is of those who do give consent, and yield to their call, but because they do not rise up fully to all that is required, therefore they are cast away.
In this [latter] rank is the man, who being invited, made no opposition or excuse, but went in and sat down at the feast, was as confident as the other guests, seems to be conscious to himself of no fault, but having no wedding garment, the master is so wroth and displeased with him, that he is adjudged to everlasting torments; and from this instance our Savior gathers this conclusion in the text [circa Mt. 22:14]; so that the meaning is: Of those many that are called , and give a general acceptance of it, yet few are chosen to eternal glory: Those enjoy the feast of the ordinances here, who are to be tormented for ever hereafter; those are admitted to eat in God’s presence here, who shall be commanded to depart from Him hereafter, He knows them not: Many are admitted into the temple that may not enter into the holiest of holies…
That men did receive the truth as to some particulars and some degrees, but not wholly and thoroughly…
Thou receivest Christ and his ways but in parcels, though thou hast baptism, the title of a Christian, sittest down at the ordinances, yet where is the wedding-garment! where is the conversation that does agree and belong to so holy a matter?
To open this doctrine, let us consider:
First, Wherein lies this outward obedience to God’s call, which yet is ineffectual; for can anything more concern you than that you should not be Christians in vain? that all thy praying and frequenting of holy duties may not be in vain? that God may not take thee from this feast, as Haman was from his in which he so much boasted, to be put into confusion and everlasting fear?”
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William Jenkyn
An Exposition of the Epistle of Jude… (London: Maxey, 1652), on v. 1, p. 74
“3. But of that spiritual calling afforded only unto some (Acts 14:17), which is, to seek happiness and blessedness in Christ. This is twofold:
1. Only external and ineffectual.
2. Internal also and effectual.
1. Only external (Ps. 147:19-20; Acts 17:30), and by the ministry of the Gospel bestowed sometimes upon cities, kingdoms, commonwealths: A calling according to means, common to the elect and reprobates: ‘Many are called, but few are chosen’ (Mt. 20:16): It’s often inefficacious, as to the saving good of the hearer. Christ would have gathered Jerusalem’s children, and they would not. (Mt. 23:37; Heb. 4:3, Audiunt multi, obaudiunt pauci.) The Word preached profited not, because not mixed with faith; God by this external calling showing what is man’s duty, and what was once his ability to perform; the impairing of which later is no exemption from the former; (Jn. 15:22, 24) and hereby rendering men inexcusable, they knowing what they should do and not doing what they know. And also by this merely outward calling men are contained in external order, abstain from sundry great and heinous sins, are profitable instruments in a commonwealth, observe civil justice, etc. which God oft rewards with temporal blessings.
2. The other sort of this spiritual vocation is internal and effectual; this bringing us into the invisible Church, as the other into the visible…”
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John Brinsley
The Mystical Brasen Serpent... (London: Maxey, 1653), ‘The Magnetic Virtue of the Cross of Jesus Christ’
pp. 146-48
“2. Why this He does (say others in the second place) by offering Himself to all, offering grace and mercy, life and salvation to all upon the condition of believing. (Omnes vocat, et omnibus salutem offert. Ferus. Mt. 23) True, such an offer Christ makes unto all, all those whom He sends the Gospel to. And so He may be said to draw all men, calling, inviting them to come unto Him; so did He draw Jerusalem in the days of his flesh, ‘O Jerusalem, how often would I have gathered thee?’ And thus He draws all those that are within the pale of the Church, the sound of the Gospel. (Musculus at the location; Ferus at the location)
I dare not say with some, Quantum in se est, trahit, that as much as in Him lies, He draws all men; no, I know that if Christ put forth his power, he can overpower the soul of the most obstinate and rebellious sinner, and cause Him to come in, and that willingly: Thy people shall be willing in the day of thy powers, Ps. 110:3. When Christ puts forth the arm of his power, accompanying his Word with his Spirit (for that is the day of Christ’s power) then shall his call be effectual, all that are so called shall come to Him, and that willingly. (Isa. 65:2, Pro omnibus in cruce pependit, et omnes quantum in se est, expansis ad se brachiis veluti trahit. Musculus on Mt. 28:19 & Mk. 16:15) Thus Christ does not draw all men; yet outwardly He does, offering Himself alike to all. So He did upon the cross, where his arms were extended and spread abroad, as inviting all, willing and ready to receive and embrace all that should come to Him. There behold the Son of man lift up, and drawing all men unto Him; this He does more clearly in the preaching of the Gospel, which He requires to be published to all nations, to every creature under heaven. There He makes known Himself, offers himself to all that will receive Him, inviting, persuading them to come to Him to believe on Him. Thus He draws all in respect of an outward call; that this drawing proves ineffectual to some, to many, to the most, the fault is their own in that they do not hearken to this call, they will not follow him drawing, but draw back; ‘I would have gathered you, but ye would not,’ (Mt. 23:37) says our Savior to Jerusalem. In the mean time, Christ draws them outwardly.
Thus He draws all; not that he intends to save all, but that by this means He may draw forth his elect out of all, and bring them home to Himself, even as the fisherman (the similitude illustrates it well) in drawing of his net, his drag, he draws all that comes within the compass of it, not only good fish, but weeds and stones, and mud; and wherefore does He this? why, it is for the good fishes’ sake; that what is good He may save. (Mt. 13:47) Even thus is it with Christ’s dragnet, the preaching of the Gospel; The Kingdome of Heaven is like unto a net (says our Savior): It draws all that come within the reach and compass of it, Christ offering grace and mercy alike to all. But wherefore this? why, it is for the elect’s sake: that Christ may save those which are his by that means singling and drawing them out of the world and bringing them effectually home to Himself. He draws all, that He may save some; draws all outwardly by his Word, that by his Spirit accompanying his Word, He may draw his elect out of all, making that his drawing effectual to them, to all of them. Thus Christ draws all men, a truth, but not the whole truth here intended. The drawing which our Savior here speaks of, I look upon it as an inward and effectual work, a drawing and bringing of men home unto Himself, to believe on Him.”
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pp. 174-75
“And here is the instrument which Christ makes use of for the drawing of his elect to Himself: the preaching, plain and simple preaching of the Gospel, seemingly a weak and unlikely instrument; thence called the foolishness of preaching (1 Cor. 1:21); Yet by this weak means does Christ effect this great work: Hereby drawing men out of darkness from under the power of Satan. Paul was sent to the gentiles (Acts 26:18) to turn them from darkness to light, and from the power of Satan to God: But how was he to do it? Why, by preaching of the Gospel, by bearing the name of Christ before them (Acts 9:15), hereby drawing them out of the world as fishes out of the sea; hereby drawing them out of themselves, convincing them of their insufficiency and Christs all sufficiency; and so drawing them to Himself; first as to a Savior to believe on Him, working faith in them by this means, ‘Faith comes by hearing, hearing the Word, the word of the Gospel (Rom. 10): Then as to a Lord, to be governed by Him, which is also wrought by the same instrument. (2 Cor. 12:4-5)
Here is the outward means, but this often proves ineffectual. Many there are who hear the Word, and hear it powerfully dispensed, who yet are never the better for it; so says the apostle of the Jews: The Word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4:2. And so ineffectual it often proves to many that sit under the sound of it: They are not thereby brought home to Christ. Even as many of the Jews saw Christ lift up, beheld Him crucified, who yet believed not on Him, nay thereby they were hardened-against Him. Even so it is now in the preaching of the Gospel: Many there are before whose eyes Christ is lift up, crucified in the Word and sacraments, who yet are not brought to believe on Him or submit unto Him.
2. To this therefore (in the second place) is joined the Spirit, the Spirit of Christ which He sends forth to accompany his Word and to make it effectual in the hearts of his elect; and by this means He draws men effectually;”
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Francis Taylor
God’s Glory in Man’s Happiness… (London: E.C., 1654), ‘God’s calling of his servants is worth observing and looking into’, p. 55 Taylor was a Westminster divine.
“Use 2. Yet let their carelessness make us the more careful… Let us when we look up to God that calls us, remember his greatness. Let us, when we look downward to the misery out of which He has called us, remember the depth of it. Let us when we look forward to the honor unto which He has called us, ponder upon the height of it. Let us when we look backward upon the means whereby He has called us, consider the ineffectualness of them upon others. So shall we find the total sum to be this, That the highest God has called us out of the lowest degree of misery to the greatest step of glory out of his own grace and free mercy.”
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Richard Baxter
A Treatise of Conversion… (London: R.W., 1657), ch. 1, sect. 3, pp. 6-7
“1… And the first word ‘vocation’ is taken often for God’s act of calling when it has no success, and this is called uneffectual calling. So it is used, Prov. 1:24, ‘Because I called and ye refused, I have stretched forth my hands and no man regarded; But ye have set at nought all my counsel, and would none of my reproof.’ So Isa. 65:12; Jer. 7:13, ‘I called, but ye answered not,’ and many other places: Sometimes it is taken for the act of God when it is successful; as 1 Thess. 2:12 and many more places:
2. This success itself is termed our calling in a passive sense: and it is twofold:
1. Common; when men are brought but to outward profession and common gifts; and so the word is used often.
2. Special; when men are savingly converted to Christ;
The former is common effectual calling; the latter is special effectual calling: and this last is the same with conversion: Only these two differences are observable:
1. As to the name, it is metaphorically taken from the outward call of the Gospel, and so applied to the effect on the soul.
2. It has usually in Scripture a principal respect to the first effect on the soul, even the act of faith itself above all other graces, and following obedience: yet not excluding the latter, but sometimes plainly comprehending them. So that some divines conceive that vocation is a work different from sanctification, because they conceive that it is only the Spirit’s causing the first act of faith in the soul, and by that act a habit is effected, and therewith the seed of all graces, which they call the work of sanctification. And indeed the word ‘vocation’ has special respect to the Gospel-call, to the act of believing in Christ, and the proper effect of that call, even our actual belief. But sometime it comprehends the whole Christian relation and state, as Heb. 3:1 and 2 Pet. 1:10, etc.”
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Thomas Adams
The Main Principles of Christian Religion in a 107 Short Articles or Aphorisms… (London: 1675), ch. 1, pp. 57-59
“Explanation 31. That we may the better know what effectual calling is, we are to consider of a double call, which does many times prove ineffectual, as:
(1) Outward, in the preaching of the Word and the voice of the rod or any providence whatsoever, which does call men to repentance, faith and holiness; but notwithstanding all these outward calls, there are millions in the world who turn the deaf ear to God and will not return to Him by repentance, nor come to Christ by faith.
(2dly) There is an inward call which is no less ineffectual than the former, and it is the Spirit’s call, as when He proceeds no further than that which divines call a common work, as:
(1.) Common illumination, or some kind of floating knowledge in the head concerning the Word of God and spiritual matters; and no doubt but many men who have wicked hearts and lead bad lives may be well stored with gifts of this kind, as Judas for one.
(2.) Some kind of flashy affections excited and stirred up in the soul towards good things, called foretastes of the powers of the world to come; and such was in Herod and Balaam.
(3.) Some kind of faint languishing inclinations in the will to obedience, such as Herod had when he did many things.
(4.) Some kind of sense of sin, both in its guilt and horror, such as Judas had; and yet notwithstanding all this inward work of the Spirit, his call may be ineffectual.
And if all this may be without success, then no wonder if the Arminians’ call, that of moral suasion, or of arguments, do prove no better. But then
(2dly) There is another inward call of the Spirit, which is effectual to the elect; sc. that whereby the Spirit does not only call, but enable them to come at his call, as when He does renew the mind and change the will, sanctify the heart, purify the conscience and affections, and does work a lively faith in such persons, and repentance from dead works.”
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Francis Roberts
Mysterium & Medulla Bibliorum: the Mystery & Marrow of the Bible, viz. God’s Covenant with Man… (London: R.W., 1657), bk. 4, Of God’s Covenant of Performance made and confirmed in Jesus Christ, ch. 6, Of the Blessed Messiah, Aphorism 4, ‘Of Christ’s Establishment of his New Covenant and Application of it to God’s Elect’, pp. 1645-46
“V. The form or manner of this calling is chiefly: (1) In the tender or offering of Christ and of all saving happiness in Him unto Sinners. (2) In sinners’ accepting, embracing or closing with this tender.
1. Christ, and all saving happiness in him, is offered or tendered unto sinners on God’s part, etc. Acts 4:12; Heb. 7:25; 1 Cor. 1:23-24; 2 Cor. 5:19-21; Mt. 22:2 to 15; Mt. 11:28-30. This tender or offer of Christ to sinners is twofold, viz. ineffectual and effectual.
(1) Ineffectual, which becomes not fully efficacious to conversion and salvation. And this again is either, outward only, when Christ and his benefits are only outwardly tendered in his Gospel, New Covenant promises, etc. preached and propounded, Acts 2:38-39 & 9:15 & 13:38-39. As when the preaching of the Gospel is tendered to them that refuse to hear it, but put it from them, stop their ears against it, contradict, etc. Acts 7:57 & 13:45-46, or if they do hear it, yet do not understand it (much less assent to it) as the hearer compared to the ground by the wayside, Mt. 13:4, 19.
Inward also, when the Word is not only offered and propounded to the outward ear, but also to the inward heart: So that they not only hear it, but understand it, Mt. 21:45-46. Yea sometimes not only understand it, but also by a temporary faith for a time assent to it and receive it with joy, Mt. 13:5-6, 20-21; Lk. 8:6, 13.
All these degrees of calling, outward and inward, are ineffectual and insufficient to salvation: yet are they of great use, consequence and advantage to the interessing of persons in the visible Church, to the partaking of all the ordinances and means of grace, whereby much sin may be prevented and perhaps true grace may be conveyed.
(2) Effectual, when Christ and his benefits are so tendered to the mind and heart in the New Covenant-doctrine that the mind is savingly illuminated to understand and the heart effectually opened to assent to the tender, and fiducially to apply it, Lk. 8:15; Eph. 1:17; Jn. 6:45; Acts 16:14 & 8:35-37.
From this different tender of Christ ineffectual and effectual, arises that distinction of ineffectual calling; ‘Many are called and few chosen:’ (Mt. 22:14 & 20:26) and effectual calling, viz. according to God’s purpose of election (Rom. 8:28, 30). That may befall hypocrites and reprobates; this is peculiar only to the elect. Thus Christ and all saving happiness in Him is propounded and tendered to sinners.”
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Anthony Burgess
An Expository Comment, Doctrinal, Controversial & Practical upon the Whole First Chapter to the Second Epistle of St. Paul to the Corinthians (London: A.M., 1661), sermon 13, p. 54
“…there remains a necessary distinction to be attended unto of God’s call, that it is twofold: either external only, or external and internal also; or an effectual and ineffectual calling. For though this distinction be hated by some men, yet the Scripture is very clear that there are many called, who yet are not chosen: and when he says called, it is not meant only actively on God’s part, as some were called, but yet refused and would not so much as outwardly profess obedience, but ‘called’ is to be understood passively on man’s part, so that he gives some outward conformity to Gods call.
There is an external reception and submission to it, but yet there is no true inward sanctification: Insomuch that some who are called the children of the Kingdom shall be cast forth; and they are said not to be all Israel who are of Israel. In the Old Testament we read of many who outwardly submitted to the profession of God’s commands, who yet were not found at heart; and therefore our Savior in the course of his ministry did not direct his preaching more to any subject almost than this, viz. to have the internals of grace as well as externals; so that we may say, There is a called and elected Church, and a called Church only, not elected; and this is to take off all Churches from idolizing and doting upon the ordinances and external administrations which are in a Church, as the Jews did, and as most Christians do.
We are to go further and to see whether we be indeed and really Christ’s body, as well as seemingly.”
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Thomas Brooks
The Crown and Glory of Christianity, or Holiness, the only way to happiness, discovered in 58 Sermons... (London: Crips, 1662), The Necessity, Excellency, Rarity & Beauty of Holiness, Use 3, pp. 623-24
“Fifthly, if thou art a holy person, if thou art one that hast that real holiness without which there is no happiness, then know for thy comfort, that thy holiness is a glorious witness and evidence of thy effectual vocation, 1 Pet. 1:15, ‘As He who hath called you is holy, so be ye holy in all manner of conversation.’
Many are externally called that are not internally called, and many are ineffectually called that are not effectually called. But now real holiness that speaks out an internal call, an effectual call, a call out of darkness into marvelous light…
The Author of this call is a holy God; our holy calling depends upon the purpose of God, the power of God, and the grace and good pleasure of God; the means of our holy calling are the Spirit of God and the Word of God; and the ends of our calling are holiness and the glory of God.”
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Thomas Manton
Works (d. 1677; London: J. Nisbet, 1870), vol. 12, Sermons Upon Romans 8, Sermon 8, p. 288
“2. God’s gracious invitation of lost sinners to Christ, which properly is his calling them, is either external or internal; external by the word, internal by his Spirit.
[1.] External, by the commands and promises of the word, requiring such duties from them, and assuring them of such blessings upon obedience. Thus Wisdom’s maidens are sent forth to invite guests to her palace, Prov. 4:2; and the king’s servants to call them to the marriage-feast, Matt 22:9; and so far they prevail in their message, that many present themselves. God would not leave us to a book, but has appointed a living ministry, 2 Cor. 6:10.
[2.] Internal, not only by the word, but by his Spirit, and the checks of their own conscience, which is a nearer approach of his grace and power to us. By the motions of his Spirit; how else could it be said, Gen. 6:3, ‘My Spirit shall not always strive with man’? and Acts 7:51, ‘Ye do always resist the Holy Ghost’? And also by their consciences soliciting them to the performance of their duty, and challenging them for the neglect of it. It is natural duty: Rom. 2:14,15, ‘The Gentiles do by nature the things contained in the law; these, having not the law, are a law to themselves, which show the works of the law written in their hearts; their consciences also bearing witness, and their thoughts in the meanwhile accusing or excusing one another.’ And for acceptance of the gospel-covenant: 1 John 3:20,21, ‘If our heart condemn us, God is greater than our heart and knows all things; if our heart condemn us not, then have we confidence towards God.’
3. This external and internal calling may be ineffectual or effectual.
[1.] The ineffectual call consists in the bare tender and offer of grace, but it is not entertained. God may knock at the door of the heart that does not open to Him; knock by the word, knock by the motions of the Spirit and checks of conscience; so ‘many are called, but few are chosen,’ Matt 22:14. There is not the fruit of election, nor are these the called according to purpose.
[2.] The effectual call is when God changes the heart, and brings it home to Himself by Jesus Christ…”
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John Flavel
An Exposition of the [Westminster] Assembly’s Catechism... (London: Cockerill, 1682), ‘Of Effectual Calling’, pp. 67-68
“Q. 1. What makes the difference between effectual and
ineffectual calling?
A. Ineffectual calling is when men have nothing but the external sound of the Gospel. Mt. 20:16, ‘For many be called, and few chosen.’ Effectual is, when the Spirit works in conjunction with the Word. Jn. 6:45:
‘It is written in the prophets, ‘And they shall be all taught of God;’ every man therefore that has heard, and has learned of the Father, comes unto Me.’
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Q. 11. What is the third instruction?
A. It is dangerous to refuse God’s call. Prov. 1:24, ‘Because I have called, and ye refused; I have stretched out my hand and no man regarded.'”
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Mathew Mead
The Good of Early Obedience, or the Advantage of Bearing the Yoke of Christ Betimes... (London: Ponder, 1683), ch. 10, pp. 264-65
“4. It is from the unsuitableness that is betwixt the things of Christ and the temper of a sinner. Christ’s yoke does no way fit a carnal heart…
It is the base love of this present world that makes the call of the Gospel so unsuccessful and ineffectual; you may see it in that parable, Mt. 22:5: They make light of the tenders of Christ, and what is the reason? why the farm and the oxen, and the merchandise were in the case; these must not be left for Christ where lust has the casting voice. O how sad is this! if Christ should offer you riches and honors, you would come; and yet for heaven and glory you will not.”
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“Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.”
Isaiah 45:22
“She [Wisdom] cries out from the highest places of the city, “Whoever is simple, let him turn in here!” As for him who lacks understanding, she says to him, “Come, eat of my bread and drink of the wine I have mixed.”
Prov. 9:3-5
“A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, ‘Come; for all things are now ready.’ And they all with one consent began to make excuse…”
Lk. 14:16-23
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