Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic XXIII
James Dodson
Chapter XXIII
Of Effectual Calling
I. The principal benefits of the Covenant of Grace are four: calling, justification, sanctification, and conservation. We name calling first, since it is truly the beginning of all grace in time, and is put first or alone, Rom. 8:28, 30, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν [to them who are the called according to purpose], etc.; οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσε [whom he did predestinate, them he also called], etc.
II. It is so called from calling, because here God works powerfully, as in creation, and by the Word.
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It is otherwise called conversion, drawing, vivification, new creation, etc. It is not taken here for application to some office, as Exod. 31:2, “I have called by name Bezaleel,” etc.; Heb. 5:4, “no man taketh this honour unto himself, but he that is called of God, as was Aaron,” etc.; but for calling from the state of sin to the gracious and glorious communion of God, not only externally by the Word, Matt. 20:16, “for many are called, but few chosen”; but internally, elect, heavenly, holy, ἀμεταμέλητος [irrevocable], Heb. 3:1, κλήσεως ἐπουρανίου μέτοχοι [partakers of the heavenly calling]. 2 Tim. 1:9, τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ [who hath saved us, and called us with an holy calling]. Rom. 11:29, ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ [for the gifts and calling of God are without repentance], etc.; which, on account of its certain effect, is commonly called effectual.
III. External and internal calling agree in the author, in some measure in the means, in the general object, in the term from which and to which, and in the supreme end; but they also differ in their source, means, mode, object, subordinate end, perseverance, and fruit.
IV. Internal and effectual calling is defined as “a benefit of the Covenant of Grace, by which God, commonly through the intervening ministry of the Word and sacraments, and by the irresistible grace of his Spirit, transfers the elect, at moments and in modes appointed by himself, from natural misery to his communion in Christ, begun here and afterward to be consummated, unto the praise of his glorious grace.”
V. Calling is the work of the triune God, Rom. 11:29, “the calling of God.” 1 Cor. 1:9, “God is faithful, by whom ye were called unto the communion of his Son,” etc. Rom. 1:6, “called of Jesus Christ.” Rom. 8:2, “the law of the Spirit of life in Christ Jesus hath made me free from the—
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—law of sin and death,” etc.; and it also proceeds from his grace, as its nature teaches, and indeed through the Covenant of Grace, whereby God promises this, Jer. 31:33, “I will put my law in their inward parts, and write it in their hearts,” etc.; as also it rests upon the merit of Christ.
VI. The elect alone are called, Rom. 8:28, “who are called according to purpose.” 2 Pet. 1:10, “give diligence to make your calling and election sure,” etc.; and all the elect, though not in the same way through all things, nor at the same time of life, according to the parable of the labourers hired at the first, third, sixth, ninth, and eleventh hours, Matt. 20:1, 5, 6; and the examples of those who are called early, Luke 1:15, “he shall be filled with the Holy Ghost even from his mother’s womb.” 2 Tim. 3:15, ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἶδας [that from a child thou hast known the holy Scriptures], etc.; and of those called late, Luke 7:37, “a woman in the city, which was a sinner,” etc. Luke 23:42, “and he said unto Jesus, Lord, remember me when thou comest into thy kingdom,” etc.
VII. The Pelagians and all universalists badly extend a sufficient calling to absolutely all; against Eph. 2:12, “that at that time ye were without Christ,” etc., καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ [and strangers from the covenants of promise, having no hope, and without God in the world]. Acts 14:16, “who in times past suffered all nations to walk in their own ways.” Acts 17:30, “the times of this ignorance God winked at”; and against the glory of God, by which the discrimination even of externally called men belongs to him, Matt. 13:11, “because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” 1 Cor. 4:7, “who maketh thee to differ? and what hast thou that thou didst not receive? now if thou didst receive it—
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—why dost thou glory, as if thou hadst not received it?”
Objection 1. The goodness of God requires it.
Reply Not at all, since that goodness is not bound to be equal toward all, and since all are most justly damned because of common sin.
Objection 2. Greater grace is always promised for the good use of given gifts, Matt. 13:12.
Reply This concerns truly saving grace, which, where it is, is always increased.
Objection 3. Otherwise God could not command faith or reprove unbelief.
Reply He certainly can, because of the powers which we had in Adam, and which we lost by our own fault.
VIII. In effectual calling, the means of the Word and sacraments which God employs are extended more broadly, not to all, but to many reprobates, Matt. 13:3, “behold, a sower went forth to sow,” etc. Matt. 20:16, “many are called, but few chosen,” etc. But these do not suffice unto salvation, because of man’s impotence, Rom. 5:6, ὄντων ἡμῶν ἀσθενῶν [when we were yet without strength], etc.; nor by them does God intend their salvation, since they are reprobate from eternity and then necessarily deprived of grace. Again the Pelagians object:
1. God had nothing left to do in the vineyard, and expected fruits, Isa. 5:4.
Reply These things are said by God under the likeness of a vine-dresser, and must be referred only to external means, and explained ἀνθρωποπαθῶς [anthropopathically].
2. Christ wills to save those who are unwilling, Matt. 23:37.
Reply By the will of precept; and the willing here directly concerns the scribes and other free men called.
3. Otherwise the truth of God could not be kept safe.
Reply Very well, since external calling teaches only a duty pleasing to God and the certain connection of it with salvation.
4. The power of the Word is everywhere preached, Rom. 1:16,
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etc.
Reply This belongs to it only when joined with the Spirit, coll. 1 Cor. 1:23, “but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness,” etc.
5. They say, finally, that no advantage of external calling can be given.
Reply Among the reprobate, this advantage is the demonstration of divine goodness and the conviction of men.
IX. In calling, the elect are considered as sinners to be held by God, Gal. 1:4, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ πονηροῦ [that he might deliver us from this present evil world]. Col. 1:13, ὃς ἐῤῥύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους [who hath delivered us from the power of darkness]. Eph. 2:1, 10, καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασι καὶ ἁμαρτίαις [and you, being dead in trespasses and sins], etc.; αὐτοῦ γάρ ἐσμεν ποίημα κτισθέντες ἐν Χριστῷ Ἰησοῦ [for we are his workmanship, created in Christ Jesus], etc.; while every good in them depends on divine grace, Phil. 2:13, “for it is God which worketh in you both to will and to do of his good pleasure.” Hence every merit of congruity, proper disposition for calling, congruity, and man’s cooperation in the first moment of calling fall away; because then he stands truly and merely passively with respect to good. The Pelagian Synergists object:
1. Examples of the well-disposed, even Mark 12:34.
Reply If any were well-disposed, it flowed from preparing divine grace; and in the cited place, only doctrine is treated by an expressed profession.
2. Grace is promised to those who knock and open, Luke 11:8; Rev. 3:20.
Reply That grace by which they do this is not excluded.
3. Man is thus changed into a trunk.
Reply Not at all, since by divine grace he rightly understands and wills.
4. The Word will thus be entirely frustrated.
Reply Not at all, since the meditation of the means surely serves God.
5. Men are thus driven to carnal security.
Reply Not at all, since—
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—these must always perform their duty, and God does not work outside us.
X. In calling, God transfers sinners to the communion of himself and of Christ, 1 Cor. 1:9, ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν [ye were called unto the fellowship of his Son Jesus Christ our Lord]. Col. 1:13, “and hath translated us into the kingdom of his dear Son.” 1 Pet. 2:9, “who hath called you out of darkness,” εἰς τὸ θαυμαστὸν αὐτοῦ φῶς [into his marvelous light], so that they are made new creatures, 2 Cor. 5:17. Nor can we here conceive any middle state between called and not called, even if communion with God is promoted by degrees.
XI. In this transfer, the operation of God is not only moral, but also hyperphysical and plainly insuperable, or finally irresistible, according to Eph. 1:19, 20, “what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead.” Jer. 31:33, “I will put my law in their inward parts, and write it in their hearts.” Jer. 32:40, “I will put my fear in their heart, that they shall not depart from me,” etc.; and according to the similitudes of creation, generation, resurrection, etc. Ps. 51:12, “create in me a clean heart, O God; and renew a right Spirit within me.” John 3:5, “except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Col. 3:1, “if ye then be risen with Christ,” etc.; and according to man’s impotence and resistance of will, and the perpetual connection of the event with God’s operation, Cant. 1:4, “draw me, we will run after thee.” John 6:37, 45, “all that the Father giveth me shall come to me,” etc.; “every one therefore that hath heard of the Father, and hath learned, cometh unto me.” Phil.
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2:13, “God worketh in you both to will and to do of his good pleasure,” etc. Hence, if obedience does not follow in many outwardly called, this certainly flows from the defect of this inward grace, yet without any fault of God.
XII. From Pelagian doctrine, the Pontificians, Socinians, and others wish all the grace of God in calling to be resistible by man; and they object, besides the places already cited from Isa. 5:4 and Matt. 23:37, further:
1. The Pharisees rejected the counsel of God, Luke 7:30.
Reply This is to be understood here by the decree of command and friendly counsel, not by his eternal purpose.
2. The Jews always resisted the Spirit, Acts 7:51.
Reply Only in the ministers sent by him, coll. verse 52, “which of the prophets have not your fathers persecuted?” etc.
3. Otherwise man would be deprived of his liberty.
Reply Rather, this is perfected by a willing determination unto good.
4. Otherwise the work of obedience would not be man’s, but God’s.
Reply First and second causes are not opposed to one another; hence the denomination is usually taken from the second.
XIII. This calling is immutable, Rom. 8:30, “whom he called, them he also justified,” etc. Rom. 11:29, ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ [for the gifts and calling of God are without repentance], etc. And its fruits are faith and repentance; and from these it can certainly be known a posteriori, 2 Pet. 1:10, “give diligence to make your calling and election sure,” etc.; and it leads no less to the glory of God than to the salvation of man, Isa. 43:21, “this people have I formed for myself; they shall show forth my praise.” 1 Pet. 2:9, “that ye should show forth the praises of him who hath called you out of darkness into his marvelous light,” etc.