by Benedict Pictet
INWARD calling also takes place through the preaching of the gospel, but accompanied by the inward grace of the Holy Spirit; hence it is termed "calling according to the divine purpose," (Rom. 8:28,) also regeneration, sanctification, and conversion. It is termed calling, for reasons already alleged; it is termed regeneration, to denote the entire inability of man to what is good; to denote the great change which takes place in him, so great that he seems to be born anew; and also to intimate the almighty power of divine grace: it is termed sanctification, because man thereby is made holy: and conversion, because he is then turned from the creature unto God. Calling and regeneration denote the mere acts of God, and not our own; sanctification and conversion denote the acts of God, and our own also, as stirred up within us by the grace of God. These terms, however, are frequently distinguished in this manner; effectual calling is the giving of faith and repentance, and thus it precedes both; regeneration sometimes includes effectual calling, and the renovation of corrupt nature; at other times, it is strictly taken for the latter only; sanctification is the continuance or carrying on of regeneration; conversion sometimes means the same as regeneration, sometimes as repentance; but very generally all these terms are used indiscriminately.
But that the subject of inward or effectual calling, and of the mode in which the grace of God acts upon men, may be rightly understood, we shall explain our meaning in several propositions, only premising, what we have before observed, that man is of his own nature utterly impotent in reference to all spiritual good, being dead in sin, and utterly incapable of doing any thing that can please God; that he cannot even do the least thing which may influence or dispose God to bestow grace upon him, nor in any way dispose or make himself meet to receive divine grace, any more than a dead man can dispose himself to receive life, or a blind man sight. This being premised, we assert first, that those whom God pleases to convert by his grace, he generally disposes secretly and gradually to conversion, by means partly external, partly internal. He externally disposes them through the preaching of the word, either the law or the gospel; sometimes by temporal blessings; sometimes by chastisements and afflictions. He disposes them internally, when he terrifies their conscience with a sense of his displeasure, shows to them the heinousness of sin, implants in them a desire of conversion and amendment, and sets before them holiness in its most attractive forms. Secondly, this grace, which we may call disposing grace, is also given to many who are not elect. Hence they are said to be "enlightened," and "to have tasted the heavenly gifts," &c. (Heb. 6:4.) Thirdly, what may be called sufficient grace, i.e. which is sufficient for conversion, is not given to all; there are vast numbers to whom there is "not given a heart to understand, nor eyes to see," to whom "it is not given to know the divine mysteries," (Matt. 11:27; 13:11.) God "hath mercy on whom he will have mercy," (Rom. 9:18.) This grace is granted to the elect only, to whom "it is given to believe," and who are "drawn by the Father." "Whom he did predestinate, them he also called." Fourthly, the operation of divine grace in our conversion is partly known, and partly unknown; it works by wonderful and indescribable methods, which we are not permitted thoroughly to understand and observe.—Fifthly, God converts men through the preaching of his word, which is a necessary instrument, since God always acts in a manner that is suited to a rational creature, and according to Paul, "faith cometh by hearing, and hearing by the word of God," (Rom. 10:17.) The word is therefore called "the seed of regeneration," (1 Pet. 1:23.) Sixthly, although God calls men by his word, the immediate operation of the Holy Spirit is necessary to give it effect. This is proved from those passages of scripture in which David prays that his "eyes may be opened to see wondrous things out of God's law;" and Christ is said to have "opened the understandings of his disciples, that they might understand the scripture;" and the Lord to have "opened the heart of Lydia, that she attended unto the things which were spoken by Paul, (Psalm 119:18; Luke 24:45; Acts 16:14;) also from 1 Cor. 4:6, 7, where the apostle distinguishes the influence of man in "planting and watering" by the word, from the secret influence of "God giving the increase." Also, from those passages, in which the utter inability of man is set forth, as when he is called blind and dead; for as it is not enough, in order that the blind may see, to set light before him, but there is also required the restoration of the organ or power of sight; so, for the spiritual sight of faith, the revelation of doctrine in the word is not sufficient, unless the faculty within be restored and disposed to receive the object. Also, from that passage in which God is said to employ in our conversion "the exceeding greatness of his power, according to the working of his mighty power;" (Eph. 1:19,) which expressions would be frigid and unmeaning, if God in converting men merely proposed the gospel plainly to them with certain attendant circumstances. The same point is proved from this fact—that so far is the word, when proposed to the corrupt heart, from being able to influence it, or deliver it from its prejudices, that on the contrary, this very word serves to confirm and increase these prejudices; for "the preaching of the cross (to the natural man) is a stumbling-block and foolishness," (1 Cor. 1:23.)
The operation of the Holy Spirit, although indescribable, is very remote from enthusiasm. In enthusiasm the objects which are impressed on the mind, do not come from without, but are inwardly suggested by the mind itself. But in the Spirit's operations the object is always understood to make its approach from without, and to be derived from the word. Enthusiasm takes place by sudden motions, which go before reason itself, and often exclude it altogether; the operation of the Spirit draws along with it the cordial consent of the will. Once more, enthusiasm affects the mind, while the will oftens remains unchanged; and hence it is found even in the ungodly, whereas the operations of divine grace necessarily include a change of the heart. Although we cannot explain the operation of grace, yet we may make a few remarks upon it. We believe, then, that this divine work exercises an immediate influence on the body and on the soul, in order that the passions may not pervert our reason and judgment. It also prevents such motions from being excited within the brain, as would excite evil thoughts in the mind. It calls off the mind from all those ideas and thoughts which would divert it from holiness. It prevents those objects from fastening on the mind, which have a tendency to corrupt it. It induces such attention, during the reading or hearing of the word, as prevents the mind from forming a hasty or wrong judgment. It very often suggests and brings to remembrance the truths which we have heard or read. It fills the mind with great delight, either when we read the word, or are desirous of reducing it to practice. Lastly, it increases this sacred pleasure more and more, so as to overcome the pleasures of sin.
In the first stage of our calling, when man is rendered capable of believing, he is merely passive, and does not act at all, as is proved by those passages of scripture which describe him to be blind and dead, and as being created, born again, raised from the dead. The Spirit, however, does not act upon us as upon stocks and stones, since it never acts without the word, nor has its operation any other design, than to give effect to the word and impress it upon the mind. It not only acts on the understanding, but also on the will and affections; and it must necessarily so act, because we find in general, that every man judges according as he is affected, whence it follows that the Spirit acts on the will and affections, that we may be able to attend to the truths proposed to us. Converting grace may be said to act physically and morally; it acts morally, when by means of the word it teaches, inclines, and persuades: it acts physically, by infusing into the soul a divine delight, and by so acting on the body as to restrain the passions or affections.
So powerful is the operation of the Spirit, that it cannot be overcome by man; flesh and blood does indeed for a long time resist, but is finally vanquished by grace, for who could successfully resist the power which brought the world out of nothing, and raises the dead from the tomb? Now this point is established by two arguments: first, if grace so operated, that it was in man's power either to use it, or resist it, man would owe more to himself, and to his own will, than to God; he would then "make himself to differ from others," which Paul denies to be the case. (1 Cor. 4:7.) And thus he would have "whereof to glory;" nay, the very foreknowledge of God would be rendered doubtful and uncertain. The other argument is derived from John 6:44, 45, where, after Christ had said, "No man can come to me, except the Father draw him," he adds, "every one that hath heard and learned of the Father, cometh to me;" for by these two verses we are taught the necessity, and the invincible efficacy of grace. For it always produces the effects which it is designed to produce; if it is only given to stir up some good motions, and to implant the desire of a new life, it effects this purpose; if it is given to work a full and complete conversion, this also it effectually accomplishes.
But although the operation of the Spirit is most powerful, yet it is most winning and delightful, and in no way does violence to our natural liberty; for it operates by the illumination of the understanding, and by the persuasion of the will. We are drawn, but we are instructed, we are created, but we are illuminated; the gospel which converts, is called "the arm of the Lord," but it is compared to honey; it is called "the power of God," but it is compared to milk; it is the sceptre of his strength, but also of his grace. It is to be feared, says Prosper, lest we should seem to destroy free agency, by saying, that every thing by which God is propitiated is to be referred to him, as coming from him! This by no means follows; for in the operation of the Spirit of God, the will is assisted, not destroyed: this is the effect of grace, that the will, corrupted by sin, deluded by vanities, surrounded by temptations, entangled in difficulties, does not remain in all this weakness and infirmity, but recovers its strength, being healed by the power of the merciful Physician, and rejoices that it is instructed without first asking, and sought without first seeking.
With regard to the sanctification of infants, we may observe, that it cannot be denied that elect infants are sanctified; for were it not so, they could not, when they died, seeing they were impure, enter the kingdom of heaven. Now they are not sanctified through the word, for they are not capable of hearing it; but by the Spirit, who is the only author of their sanctification. Although the mode in which the Spirit thus operates is indescribable, yet the fact cannot be denied. It is probable that this operation consists in breaking off a certain moral union or sympathy, which the soul immediately and naturally acquires with the corrupt body; and, since this moral union depends upon certain corporeal motions of the spirits impressed by the parents, at which motions certain affections arise in the soul, it is probable that the Holy Spirit breaks off this union; on the one hand by altering the motions of the spirits, either by suspending or restraining them, and on the other hand, by stirring up other motions in the soul.