bounding mercy. This is their last and only hope. With respect to the self-righteous and careless, no doubt the doctrine advocated in the preceding discourse will often be found unwelcome; nor would it be strange if they should abuse it as they do other doctrines of the Scriptures, to their greater guilt and condemnation.

IN

In my last Lecture, the doctrine of particular and personal election, as understood by Calvinists, was considered, with some of the objections usually urged against this doctrine. I call your attention now to the doctrine of effectual calling. This was briefly alluded to, in the last Lecture, as a subject intimately associated with that of election. In short, they mutually imply each other. If God actually sets his love on a portion of the human family, intending to interpose for their salvation, doubtless what he intends to do will be done; and if he ever interposes effectually in behalf of any, to induce them to comply with the terms of salvation, there is no reason to question that he purposed to do so from everlasting. He would not purpose in the case, if he had not the power to accomplish what he purposed. Nor can we suppose his power put forth at any time, for any end, without a correspondent design which was neither new nor transient, but coeternal with his being.

In religion, as in science, there are a few leading principles which are fundamental to all the rest. Mistake any one of these, and you will always be in the dark. No matter how much you may read or reflect, how minute or how wide your researches may be, if your foundation be unsound, your superstructure will never be secure.

Do we desire, then, to become acquainted with Christian doctrine? We must spare no pains thoroughly to understand its primary truths. We must examine and re-examine, till we are reasonably assured that our first principles are grounded upon the plain and unequivocal testimony of God. And in doing this, it is not unimportant that we should bring an humble and impartial, as well as an inquisitive spirit to the work, a spirit which is willing to abide by the declaration of God's Word, whether it be for us or against us, whether it fall in with our preconceived opinions or oppose them.

For want of this, thousands of laborious inquirers have been led astray. Their object has been to learn, not so much what hath the Lord spoken, as whether his Word can be made to yield a sense which accords with a creed already adopted, or which they may wish to adopt. There is the more reason for making these suggestions, since whatever may be the true system of the Bible, nothing is more certain, than that it is a system directly repugnant to the native feelings of our hearts.

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The question I propose to consider is, whether there

any such thing, properly speaking, as an effectual call; that is, whether the Bible authorizes the use of any such language, when speaking of the Divine agency in the matter of our conversion and salvation. That this has long been the opinion of the Church, we cannot doubt; that this was the opinion of the Reformers, and many leading men since their day, is obvious, from their creeds and confessions which are still extant. Let me advert a moment to some of these symbols. They are entitled, for the most part, to be regarded as the form of sound words, if nothing more. They show, at least, what great and good men have thought upon this subject in days that are gone by, days which were trying to them, and deeply interesting to the Church of God.

In our shorter catechism, "effectual calling" is said

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to be "the work of God's Spirit, whereby convincing us of our sin and misery, and enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, as he is freely offered to us in the Gospel." In this definition, the whole work of conviction and conversion is comprised, and its accomplishment ascribed to the Holy Spirit, as its true and proper cause; not, however, overlooking the instrumentality of the Word, nor denying that an outward call is freely given to all, where the Gospel comes. There is no truth more certain, than that the Gospel is to be preached to all men, without distinction, and that all are invited and commanded by it, to come and partake of the blessing which it reveals. This is clearly taught in the parable of the marriage supper. At the same time, it is manifest that all do not Some indulge in frivolous excuses, and disobey the heavenly message, and perish under aggravated guilt. The same, it is believed, would be the case of all, if left to pursue their own chosen way. The human heart being totally depraved would uniformly and universally reject the offers of the Gospel, if the Divine Spirit did not accompany the Word by his own secret and powerful influence, and dispose the sinner humbly and thankfully to embrace the proffered mercy. This influence or work of the Spirit, our standards denominate a call, and an effectual call, because it never fails to reach its end. All who are the subjects of it are certain to obey, and obeying, to become partakers of the blessings which the Gospel freely tenders. The view which our fathers had of this subject, you will find more fully expressed in the larger catechism, and in the confession of faith. "All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call 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." This effectual calling, they add, "is of God's free and special grace alone; not from anything at all foreseen in man, who is altogether passive therein, 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 therein."

Two things, you perceive, are here conjoined-God's eternal purpose, and an effectual call, as the result of that purpose. Nor is it possible it should be otherwise, since whatever God does he eternally designed to do. The same idea with respect to an effectual call, is found in all the creeds and formularies of the early Protestant Churches, and in none, perhaps, with more distinctness and precision, than in the articles of the Church of England. In their 17th article, predestination and effectual calling are united. "Predestination to life (not predestination to external privileges) predestination to life is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly (i. e. firmly) decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation as vessels made to honor. Wherefore they who be endued with so excellent a benefit of God," (that is, they who are thus predestinated to life,) "be called according to God's purpose by the Spirit working in due season; they, through grace, obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only begotten Son Jesus Christ; they walk religiously