Reading Mak and Oracio, and Fifi this morning makes my heart rejoice.

Their honest and straightforward questions are the same questions thousands of others have or have had.

The answers of the reformed here may suffice, they may not but what I rejoice in are men and women here who really love Jesus Christ and want to know the truth of God's word and they are bold enough to put their thoughts and understandings on the table to be scrutinized by all.

I believe that is precious in the sight of God and its my privilege to be among men and women like this.

Now, if everyone believed like me...the world would be absurd.

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Marvin

Westminster Shorter Catechism Project

A Scripture Catechism in the Method of the Assembly's by Matthew Henry

Q. 31. What is effectual calling?

A. Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he does persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

1. Is the common call given to the world? Yes: he sent forth his servants to call them that were bidden, Matt. 22:3. Can ministers make that call effectual? No: for who hath believed our report, Isa. 53:1. Is it the work of God to make it effectual? Yes: for it is God that giveth the increase, 1 Cor. 3:7. Does he do it in a way suitable to our nature? Yes: I drew them with cords of a man, Hos. 11:4. Is it necessary to our salvation that the call should be effectual? Yes: who hath saved us, and called us with a holy calling, 2 Tim. 1:9.

2. Are all who are effectually called convinced of sin? Yes: I was alive without the law once, but when the commandment came, sin revived, Rom. 7:9. Is it the Spirit's work to convince? Yes: when he is come he will convince the world of sin, John 16:8. Is the word the ordinary means of conviction? Yes: for by the law is the knowledge of sin, Rom. 3:20. Is it necessary we should be convinced of sin? Yes: for they that are whole need not a physician, Matt. 9:12. Must we be convinced of the fact of sin? Yes: These things thou hast done, Ps. 50:21. And of the fault of sin? Yes: Know therefore, and see, that it is an evil thing, Jer. 2:19. And of the folly of sin? Yes: Herein thou hast done foolishly, 2 Chron. 16:9. And of the filth of sin? Yes: For how canst thou say, I am not polluted? Jer. 2:23. And of the fruit of sin? Yes: Your sins have separated between you and your God, Isa. 59:1, 2. And of the fountain of sin? Yes: They shall know every man the plague of his own heart, 1 Kings 8:38.

3. Must we also be convinced of our misery? Yes: Thou art wretched and miserable, Rev. 3:17. And of our danger? Yes: Flee from the wrath to come, Matt. 3:7. Must we be convinced of our helplessness in ourselves? Yes: when sin revived I died, Rom. 7:9. And of the possibility of our being helped by the grace of God? Yes: How many hired servants of my father have bread enough, and to spare! Luke 15:17. Will these convictions put us in pain? Yes: When they heard this, they were pricked to the heart, Acts 2:37. And bring us to be at a loss within ourselves? Yes: Men and brethren, what shall we do? Acts 2:37. And put us upon inquiry? Yes: They shall ask the way to Sion with their faces thitherward, Jer. 1. 5. Are these convictions necessary to prepare us for an invitation to Christ? Yes: Come unto me all ye that labour, and are heavy laden, Matt. 11:28.

4. Does the Spirit, when he has convinced us of sin and misery, leave us so? No: for he has torn, and he will heal us, Hos. 6:1. When he has showed us our wound, does he show us our remedy? Yes: O Israel, thou hast destroyed thyself, but in me is thy help, Hos. 13:9. Does he enlighten our minds? Yes: the Spirit of wisdom and revelation is given, that the eyes of our understanding may be enlightened, Eph. 1:17, 18. Does he enlighten them with the knowledge of Christ? Yes: he gives the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4: 6. Does he discover to the soul Christ's ability to save? Yes: I have laid help upon one that is mighty, Ps. 89:19. And his willingness to save? Yes: I will, be thou clean, Matt. 8:3. Should we be most ambitious of the knowledge of Christ? Yes: counting all things but loss for the excellency of the knowledge of Christ Jesus our Lord, Phil. 3:8. Does the Spirit direct convinced sinners to Christ? Yes: Turn ye to the B hold, ye prisoners of hope, Zech. 9:12.

5. Is it enough to have the mind enlightened? No: for we are called into a professed subjection to the gospel of Christ, 2 Cor. 9:13. Must the will therefore be renewed ? Yes: for it is God that worketh in us both to will and to do of his own good pleasure, Phil. 2:13. Is it the work of the Spirit to incline the will to do that which is good ? Yes: Incline my heart unto thy testimonies, Ps. 119:36. And is that the renewing of the will? Yes: A new heart will I give you, and a new spirit will I put within you, Ezek. 36:26. Does that make the will pliable? Yes: I will take the stony heart out of their flesh, and will give them an heart of flesh, Ezek. 11:19. Does it bring it into subjection to the will of God? Yes: Lord, what wilt thou have me to do? Acts 9:6. And is that a cheerful subjection? Yes: because the love of God is shed abroad in our hearts by the Holy Ghost, Rom. 5:5.

6. Is Christ offered to us in the gospel? Yes: Behold, I stand at the door and knock, Rev. 3:20. Is he freely offered? Yes: Come buy, without money, and without price, Isa. 55:1. Are we concerned to embrace that offer? Yes: Come eat of my bread, and drink of the wine that I have mingled, Prov. 9:5. Are we by nature averse to it? Yes: Ye will not come to me, that ye might have life, John 5:40. Do sinners perish then through their own wilfulness? Yes: I have called, and ye have refused, Prov. 1:24. Does the Spirit in effectual calling overcome this aversion? Yes: With loving kindness have I drawn thee, Jer. 31: 3. Does he persuade us to embrace this offer? Yes: For every man that hath heard, and learned of the Father, cometh unto me, John 6:45. Does he enable us? Yes: For you hath he quickened, who were dead in trespasses and sins, Eph. 2:1.

7. Can we turn to God by any power of our own? No: for we are not sufficient of ourselves, 2 Cor. 3:5. Is it the grace of God that turns us to him? Yes: Turn thou me, and I shall be turned, Jer. 31:18. Is it free grace? Yes: He went on frowardly in the way of his heart, I have seen his ways and will heal him, Isa. 57:17, 18. Does it turn us by a work upon the will? Yes: The Lord opened the heart of Lydia, Acts 16:14. Is it special grace? Yes: It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9:16. Shall this grace be given to all the elect? Yes: All that the Father hath given me shall come unto me, John 6:37. Shall it be effectual? Yes: His grace which was bestowed upon me was not in vain, 1 Cor. 15:10. May we. in faith pray for this grace? Yes: I will for this be inquired of by the house of Israel, Ezek. 36:37. Can any turn to God without this special grace? No: for no man can come to me, except the Father, which hath sent me, draw him, John 6:44. Must that grace therefore have all the glory? Yes: we must show forth the praises of him that hath called us, 1 Pet. 2: 9.

Hi savannah, I didn't read anything in what you shared that would necessarily conflict with the concept of free will some of us hold to.

Here is another portion from Henry's commentary, it's on Proverbs 1:23 (and again, there are more portions from his commentary that seem to support this concept of free will):

"The promises are very encouraging. Those that love simplicity find themselves under a moral impotency to change their own mind and way. They cannot turn by any power of their own. To this God answers, "Behold, I will pour out my Spirit unto you. Set yourselves to do what you can, and the grace of God shall set in with you, and work in you both to will and to do that good which, without that grace, you could not do." Help thyself, and God will help thee; stretch forth thy withered hand, and Christ will strengthen and heal it. [1.] The author of this grace is the Spirit, and that is promised: I will pour out my Spirit unto you, as oil, as water you shall have the Spirit in abundance, rivers of living water, John 7:38. Our heavenly Father will give the Holy Spirit to those that ask him. [2.] The means of this grace is the word, which, if we take it aright, will turn us; it is therefore promised, "I will make known my words unto you, not only speak them to you, but make them known, give you to understand them." Note, Special grace is necessary to a sincere conversion. But that grace shall never be denied to any that honestly seek it and submit to it."

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Oracio

My understanding of regeneration with respect to man's will is not that different than the Calvinists' except that I would describe God's working on man's heart, mind and will preceding coming to faith and regeneration as having the quality of "wooing", convincing and persuading man and not some mechanical flipping a switch by God.

I am not Pelagianist. In salvation God takes the initiative. A person must receive conviction and enlightenment by the Holy Spirit of their need and of Jesus who is the answer to that need. But God does not believe or surrender for us. We must consent to submit and surrender to the Lordship of Christ and true regeneration only happens after God prepares a soul's heart by His Holy Spirit first. God gets all the credit for saving us. Even our surrender and consent would have never happened without God first reaching out to us in love and opening our blinded eyes to the truth of the gospel.

Savannah: excellent insertion of Henry's catechism it's right that his thoughts are depicted with the background of his own foundations. Otherwise we make authors say what they do not say (Im not accusing Oracio of that) but it's nice to get the broader scope of Henry's wonderful insight into his own doctrines.

Oracio alluded to something common among the puritans of the time. I wonder if we may have forgotten this in our own day?

The puritans/reformers encouraged unbelievers/sinners to engage in works and duties that put them where grace was available. To attend the preaching of the word, to inquire in believers households, to pray for God to open their minds and hearts and give grace, to show them what they must do to be saved etc.
You might also notice Jonathan Edwards encouraging towards moral action despite their sinful condition (saved or unsaved) as it is always right for everyman to honor God in all moral actions and thoughts. Though these do not equate to a man' salvation, they were encouraged as a 'means' of obtaining grace.
For some this raises red-flags in that the reformed are backtracking on their solas by grace alone, through faith alone etc. For them, what I understand was to encourage the sinner to expose himself to preaching, to prayer, to the Holy Spirit and to seeking God for mercy.
Though none if it salvic in and of itself, they were not shy at all to put mens' 'will-to-save-themselves' to work with the understanding they were seeking God's bestowal of grace and forgiveness.
This is how conversions were to be gained in those centuries. Our altar calls and 'going forward' are recent methodologies.

It maybe that some of us have misunderstandings of how the puritans/reformers understood conversion to take place.
I cannot think of one of them that ever advocated 'waiting for God to change my mind' so I'll just live like the devil in the mean time. Finney characterized the reformed as guilty as of that and taught such. But, obedience to God, whether saved or unsaved is required of all men. God's demands upon men do not change because others have received grace and some have not. Either way God deserves the obedience he has commanded.
You find that saving grace is the answer to 'loving God' as God commands so that love and obedience are then united in the heart and with that a new man is created by God.

In our modern times this is how Paul Washer teaches regarding conversions. This is why he is so adamant against the 'sinners prayer' because in a very real way the heart/mind/will of man is left out of the equation, where all that need be done is recite a prayer and the Judge of the Universe is placated satisfactorily.

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Marvin

If you brothers can find and share an explicit statement of Henry's wherein he denies the type of "pre-conversion" free will choice I suggest he seems to support, I'd really appreciate it. Until then I believe he leaves room for both unwillingness (free will) and inability when it comes to man's rejection of the gospel.

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Oracio

Romans 8

There is, therefore, a certain number predestinated, that the end of Christ’s undertaking might be infallibly secured. Had the event been left at uncertainties in the divine counsels, to depend upon the contingent turn of man’s will, Christ might have been the first-born among but few or no brethren-a captain without soldiers and a prince without subjects-to prevent which, and to secure to him many brethren, the decree is absolute, the thing ascertained, that he might be sure to see his seed, there is a remnant predestinated to be conformed to his image, which decree will certainly have its accomplishment in the holiness and happiness of that chosen race; and so, in spite of all the opposition of the powers of darkness, Christ will be the first-born among many, very many brethren.II. Whom he did predestinate those he also called, not only with the external call (so many are called that were not chosen, Mt. 20:16 Mt. 22:14 ), but with the internal and effectual call. The former comes to the ear only, but this to the heart. All that God did from eternity predestinate to grace and glory he does, in the fulness of time, effectually call. The call is then effectual when we come at the call; and we then come at the call when the Spirit draws us, convinces the conscience of guilt and wrath, enlightens the understanding, bows the will, persuades and enables us to embrace Christ in the promises, makes us willing in the day of his power. It is an effectual call from self and earth to God, and Christ, and heaven, as our end-from sin and vanity to grace, and holiness, and seriousness as our way. This is the gospel call. Them he called, that the purpose of God, according to election, might stand: we are called to that to which we were chosen. So that the only way to make our election sure is to make sure our calling, 2 Pt. 1:10 .III. Whom he called those he also justified. All that are effectually called are justified, absolved from guilt, and accepted as righteous through Jesus Christ. They are recti in curia—right in court; no sin that ever they have been guilty of shall come against them, to condemn them. The book is crossed, the bond cancelled, the judgment vacated, the attainder reversed; and they are no longer dealt with as criminals, but owned and loved as friends and favourites. Blessed is the man whose iniquity is thus forgiven. None are thus justified but those that are effectually called. Those that stand it out against the gospel call abide under guilt and wrath.IV. Whom he justified those he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, all that which hinders is taken out of the way, and nothing can come between that soul and glory. Observe, It is spoken of as a thing done: He glorified, because of the certainty of it; he hath saved us, and called us with a holy calling. In the eternal glorification of all the elect, God’s design of love has its full accomplishment. This was what he aimed at all along-to bring them to heaven. Nothing less than that glory would make up the fulness of his covenant relation to them as God; and therefore, in all he does for them, and in them, he has this in his eye. Are they chosen? It is to salvation. Called? It is to his kingdom and glory. Begotten again? It is to an inheritance incorruptible. Afflicted: It is to work for them this exceeding and eternal weight of glory. Observe, The author of all these is the same. It is God himself that predestinated, calleth, justifieth, glorifieth; so the Lord alone did lead him, and there was no strange God with him. Created wills are so very fickle, and created powers so very feeble, that, if any of these did depend upon the creature, the whole would shake. But God himself hath undertaken the doing of it from first to last, that we might abide in a constant dependence upon him and subjection to him, and ascribe all the praise to him-that every crown may be cast before the throne. This is a mighty encouragement to our faith and hope; for, as for God, his way, his work, is perfect.
Matthew Henry

Hi savannah, sorry, I should gave qualified my inquiry. I forgot that the MH commentary is only up to Acts purely by Henry. The rest was put together partially from Henry's notes and partially by some who succeeded Henry after his death.

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Oracio

John 6

The reason why they did not believe his report was because the arm of the Lord was not revealed to them (v. 65): Therefore said I unto you that no man can come to me, except it be given unto him of my Father; referring to v. 44. Christ therefore could not but know who believed and who did not, because faith is the gift and work of God, and all his Father’s gifts and works could not but be known to him, for they all passed through his hands.

There he had said that none could come to him, except the Father draw him; here he saith, except it be given him of my Father, which shows that God draws souls by giving them grace and strength, and a heart to come, without which, such is the moral impotency of man, in his fallen state, that he cannot come.

Jesus Christ is of God in a peculiar manner, God of God, light of light; not only sent of God, but begotten of God before all worlds. It is the prerogative of Christ to have seen the Father,perfectly to know him and his counsels. Even that illumination which is preparative to faith is conveyed to us through Christ. Those that learn of the Father, forasmuch as they cannot see him themselves, must learn of Christ, who alone hath seen him. As all divine discoveries are made through Christ, so through him all divine powers are exerted.

Their wills shall be bowed. If the soul of man had now its original rectitude there needed no more to influence the will than the illumination of the understanding; but in the depraved soul of fallen man there is a rebellion of the will against the right dictates of the understanding; a carnal mind, which is enmity itself to the divine light and law. It is therefore requisite that there be a work of grace wrought upon the will, which is here called drawing, (v. 44): No man can come to me except the Father, who hath sent me, draw him. The Jews murmured at the doctrine of Christ; not only would not receive it themselves, but were angry that others did. Christ overheard their secret whisperings, and said (v. 43), "Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt dispositions, which are such as amount to a moral impotency; your antipathies to the truths of God, and prejudices against them, are so strong that nothing less than a divine power can conquer them.’’

And this is the case of all mankind: "No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him,’’ v. 44. Observe, (a. ) The nature of the work: It isdrawing, which denotes not a force put upon the will, whereby of unwilling we are made willing, and a new bias is given to the soul, by which it inclines to God. This seems to be more than a moral suasion, for by that it is in the power to draw; yet it is not to be called a physical impulse, for it lies out of the road of nature; but he that formed the spirit of man within him by his creating power, and fashions the hearts of men by his providential influence, knows how to new-mould the soul, and to alter its bent and temper, and make it conformable to himself and his own will, without doing any wrong to its natural liberty.

It is such a drawing as works not only a compliance, but a cheerful compliance, a complacency: Draw us, and we will run after thee. (b. ) The necessity of it: No man, in this weak and helpless state, can come to Christ without it. As we cannot do any natural action without the concurrence of common providence, so we cannot do any action morally good without the influence of special grace, in which the new manlives, and moves, and has its being, as much as themere man has in the divine providence.

(c. ) The author of it: The Father who hath sent me. The Father, having sent Christ, will succeed him, for he would not send him on a fruitless errand. Christ having undertaken to bring souls to glory, God promised him, in order thereunto, to bring them to him, and so to give him possession of those to whom he had given him a right. Matthew Henry

Thanks savannah. Interesting stuff to consider. Cant comment too much right now. He does say the will is not forcefully made willing though. May comment more later if I have time.

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Oracio