The Gospel - The Means of Grace XI

Called By The Gospel 

"Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." (II Thess. 2: 14) 

 

These words annihilate the Hardshell "Spirit alone" or "no means" view of regeneration. When I was a Hardshell, these words deeply troubled me, for I saw how they taught contrary to what I had been trained to believe. The Hardshells have tried hard to make this passage to deal with their "time salvation," or to optional conversion and discipleship, in order to keep their view unscathed. But, this has proved impossible for them, for the context clearly connects this "calling" with being "chosen to salvation," and with being "sanctified by the Spirit," and with "obtaining the glory" of Christ. Some will simply add words to the text, as they do with other passages that destroy their Hardshell views. Some will say that the words of Paul mean - "whereunto he called you manifestly to the manifest obtaining..." Such perversion! Such rebellion! 

 

Wrote Dr. Gill: "Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Christ; but because they were intrusted with it, and faithfully preached it, and in opposition to another Gospel published by false teachers." (Commentary) 

 

Now, who are the real "Old Baptists"? Those who agree with Gill or those who do not? 

  

1689 London Confession Chapter 10: Of Effectual Calling 1. Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace. 

 

(Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Canticles 1:4 ) 

 

These words are clear in their denial of the Hardshell paradigm of regeneration and conversion. Most Hardshells do not believe that "effectual calling" is by both God's "word" and "Spirit," but say it is by the "Spirit alone," by the Spirit separate and apart from the "word." Notice also the scriptures cited by these old Baptists to support their view. One of them is II Thess. 2: 13, 14, the passage we are investigating. Notice also their reference to Eph. 1: 17, 18. Many Hardshells deny that these verses are talking about the divine quickening, for it speaks of being made a Christian "believer." But, the old Baptists who wrote the confession believed that regeneration consisted in being made a Christian "believer." They believed that effectual calling produced believers in Jesus. 

 

Notice also how the old Baptists said that effectual calling enlightens the mind, gives understanding, but Hardshells deny this, affirming that regeneration is non-cognitive, sub-conscious, and that no ideas, beliefs, or knowledge is imparted in it. Notice also how the old Baptists said that effectual calling consisted in causing the elect to freely come to Christ, in their being made willing, in their being made to choose and obey. This too is contrary to many Hardshells who teach that obedience and choice can never be irresistible, or caused by God's sovereign power. 

 

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead. 

 

(2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20) 

 

The old Baptists of the confession believed that "this effectual call" produced, instantly, an "answer" to the call, such "answer" being the "embracing of the grace offered and conveyed." Do the Hardshells believe in a "grace offered"? Do they believe that the grace of regeneration is "conveyed" in such an evangelical offer? Do they believe that the acceptance of this offer of grace is a result of irresistible power and a part of effectual calling? 

 

3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word. 

 

These words have been debated and variously interpreted. Some have read far too much into them and charged the old Baptists with believing what they did not believe. Clearly they teach that at least some of those who die in infancy are elect and called. Some affirm that these words do not affirm that all who die in infancy were thought to be elect and called. Others deny such an inference, believing that the words affirm that all who die in infancy are elect and called. 

Further, some affirm that these old Baptists are affirming that some are "called" apart from the gospel, by the "Spirit alone," and thus uphold Hardshell views in some cases. Is this so? The distinction is not between those called by the word and those not, but between those called "outwardly" (externally) versus those called "inwardly" (internally). Both groups are called by the word and Spirit. The difference consisted in how the truth was applied to the heart and conscience. Infants, and others, like imbeciles, who were not humanly capable of understanding truth, were called to faith in the truth in an extraordinary way. They were called by the word but not externally so. After all, Paul says that the elect are "chosen unto salvation" through the means of "belief of the truth," and this is what is true of all the elect, not just of some of them. 

 

By "others" who are "incapable of being outwardly called by the ministry of the word" the old Baptists did not allude to the heathen, as some have imagined. If the old Baptists had the heathen in mind, they would be affirming the universal salvation of all those who have died without hearing the gospel. But, the confession plainly states that all the heathen are lost. 

  

"I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel." (Gal. 1: 6) 

 

In this verse the apostle, like the London confession, connects being called into the grace of salvation with being called by the gospel. Being removed from the one who called is equated with being removed from the gospel. 

 

"But when it pleased God, who separated me from my mother's womb, and called me by his grace." (Gal. 1: 15) 

 

How did the Lord call the apostle? Was it not with a revelation? By enlightening the mind and understanding of the apostle? By bringing him to confess Christ as Lord? Was Paul's calling not both a regeneration and a conversion? Also, consider how Paul uses, in this epistle and in all his epistles, the words "grace" and "gospel" as denoting the same thing. Also, Paul says this calling was in order "to reveal his Son in me." Thus, Paul's regeneration and conversion was not non-cognitive, but included his coming to faith and understanding. 

  

"So the last shall be first, and the first last: for many be called, but few chosen." (Matt. 20: 16 & 22: 14) 

This verse shows that more are called than who are elect, or who are actually saved by it. But, Hardshells do not believe that God calls any, by the gospel, but the elect, or only those who are already regenerated. Unto what are all men, who hear the gospel, called? Is it not to grace and salvation? 

  

"And sent forth his servants to call them that were bidden to the wedding: and they would not come." (Matt. 22: 3) 

This verse shows how the word "called" often denotes an invitation, but Hardshells deny that God invites all to come to Christ for salvation. 

  

"God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." (I Cor. 1: 9) 

 

This verse shows that sinners are not only called to "life," but also called into the fellowship (communion) of Christ. To affirm that one has been called to life but who has not also been called into fellowship with Christ is to contradict the scriptures. "

"This persuasion cometh not of him that calleth you." (Gal. 5: 8) 

 

The idea here is that a persuasion comes with God's calling. But, Hardshells deny that any persuasion comes in effectual calling. 

  

"For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another." (Gal. 5: 13) 

Liberty, like life, results from this calling of God by the gospel. Liberty from sin, idolatry, and spiritual darkness and ignorance. Hardshells affirm, however, that many who are "the called of Jesus Christ" remain in heathen bondage and darkness. 

  

"And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful." (Col. 3: 15) 

 

This calling brings about the rule of God, and his peace, in the heart. But, this is not what is believed by the Hardshells. 

  

"That ye would walk worthy of God, who hath called you unto his kingdom and glory." (I Thess. 2: 12) 

 

To be called into the kingdom of Christ involves becoming willing subjects of Christ the king, which is a cognitive experience. 

  

"For God hath not called us unto uncleanness, but unto holiness." (I Thess. 4: 7) 

 

To be called to life involves also being called to cleanliness and to holiness, which involves cognition of what is clean and holy. 

  

"Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." (I Tim. 6: 12) 

 

This call is not only to life, but to a "vocation" (Eph. 4: 1) and to be soldier, engaged in the "good fight of faith." But, Hardshells deny that the call to life includes these things. 

  

"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." (I Peter 2: 9) 

 

The calling to life includes being called out of darkness and into light. Therefore, it is cognitive, and involves being called to a belief of the truth. 

  

"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." (II Peter 1: 3) 

 

One is not only called to life and salvation but is called to "virtue," which involves cognition, revelation, enlightenment, and faith. 

  

"But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God...For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called." (I Cor. 1: 23, 24, 26) 

 

Many Hardshells use Paul's language in this chapter in an attempt to affirm that one is called before they hear and believe the gospel, but such is not Paul's meaning. First, it would contradict what he said elsewhere, where he affirmed that this call is "by the gospel." 

If one is "called by the gospel," then he is not called before he hears it. Paul said - "how shall they call upon him whom they have not heard?" Likewise, we may ask - "how shall they be called by the gospel before they hear it?" Hardshells say that Paul is affirming that the gospel saves those who are already saved (called). But, this is a perversion and makes Paul to contradict himself. 

  

"The called" may denote all who hear the gospel and its offer and invitation. But, it may also denote those who willingly respond to the call, or who hear it with faith, or savingly. Context will determine which sense is meant. Clearly Paul is using the class term "the called," in this chapter, in the latter sense. To those who have "answered" the call positively, as the London confession states, or those who become the actually or successfully called. These own and acknowledge (cognition) that the gospel and Christ are the power and wisdom of God. 

 

Notice how Paul describes and defines those who are "the called." He says they recognize Christ as the wisdom and power of God. "Unto us who are the called," says Paul, Christ is the wisdom and power of God. But, Hardshells affirm, that this is not true with most of the elect and regenerated! They say that many of those who are savingly "called" are unbelievers in Jesus and in the gospel! But, rather than the verses upholding a Hardshell "ordo salutis," they destroy Hardshellism by its definition and description of that class of people termed "the called of Jesus Christ." 

Paul, if he were a Hardshell, would have said rather - "unto some few of us who are called, Christ is (recognized as) the wisdom and power of God." But, what Paul says of the class termed "the called," is that they believe in Jesus as God's wisdom and power. 

 

In the circular letter for the Philadelphia Baptist Association in 1784, John Gano, the famous old Baptist preacher, wrote on "Effectual Calling," and said: 

  

IV. Its efficacy. It is effectual to bring the subjects of it to a piercing sense of their guilt and impurity. The mind is deeply convicted, that the fountain is in his very heart or nature, from which all its criminal actions have sprung; and that the lust within disposes us to violate the laws of God in as great a variety of ways as nature is capable of exerting itself, agreeable to Paul's expression, "Sin revived and I died." The soul is affected with a view of its sinfulness and the malignity of sin in its nature, as entirely opposed to the holy law of God; hence arises an abhorrence of sin, as vile and odious, and a sense of its demerit as deserving eternal death. This call produces a consciousness of the absolute impossibility of our contributing in the least degree towards a recovery from this wretched condition, and destroys all confidence of help in the flesh. It is a call to Christ, and gives a view of him in his suitableness and ability as a Saviour; the merit of his obedience and sacrifice, and the treasures of his grace are all brought into view, which creates desires of an interest in him, and resolutions of looking unto and relying wholly upon him for salvation; at the same time cordially acknowledging desert of rejection from him, and yet strengthened to rely entirely upon and surrender all unto the disposal of Christ; setting to our seals that God is true; believing the record he has given of his Son, which is eternal life, and that this life is in his Son. The changes produced are from darkness to light, from bondage to liberty, from alienation and estrangedness to Christ to a state of nearness and fellowship with him and his saints. This call administers peace of conscience towards God, and disposes its subjects to peace with mankind, so far as is consistent with righteousness." See here 

Obviously, John Gano expressed the view of the old Baptists of the 19th century, before "the rise of the Hardshells" and was no Hardshell in his views on effectual calling. The Hardshells, though calling their views "primitive" or "original" are clearly not so at all, but represent a novel or hybrid view.