Post by Admin on Mar 5, 2024 17:21:19 GMT -5
On Union with Christ and Effective
Calling
by John Brown of Haddington
The overall benefit that Christ, through His humility, achieves and
grants in His exaltation, is our redemption or salvation. This
encompasses our complete deliverance from the violated law, from
sin, Satan, the world, death, and hell. It encompasses our full right to
and possession of grace and glory for all eternity. It also includes the
transformation of our spiritual state through our union with Christ,
justification through His blood, and adoption into His family, which
is perfected in the very first moment. Additionally, it involves the
transformation of our nature and condition through regeneration,
sanctification, consolation, and eternal glory, which are perfected
gradually, as stated in Romans 8:30.
Christ's purchase of redemption for us does not benefit us unless it is
effectively applied to us. First, this is evident from its symbolic
representations. The water of purification did not cleanse legal
impurity unless it was sprinkled. Likewise, the mixture of blood and
water did not purify the leper unless it was applied to his flesh
(Numbers 19; Leviticus 11; Leviticus 15-16; Leviticus 14; 1 Peter 1:3;
Hebrews 10:22; Hebrews 12:24). Second, emblematic
representations of Christ and His benefits, such as clothing (Romans
13:14; Isaiah 61:10), food (John 6:53; Isaiah 25:6), and medicine
(Isaiah 53:5; Revelation 22:2), demonstrate that they do not benefit
unless they are applied. All the promises of the gospel portray God as
transferring Himself and His blessings to humanity (Genesis 17:7-8;
Isaiah 25:6; Isaiah 55:2-3; Acts 13:34; Ezekiel 36:25-27). Fourth, if
this application were not absolutely necessary, then eternal
happiness would be equal for all individuals, since the price of our
redemption holds infinite value and is equally suitable for everyone.
However, this contradicts John 13:18; Acts 8:21,23; Matthew 7:13-14.
Fifth, Christ's word, sacraments, and other established means of
salvation clearly indicate the necessity of a spiritual application of
redemption (2 Corinthians 5:18-21; Luke 10:21; Galatians 3:27; 1
Corinthians 10:16-17).
The Holy Spirit is the effective applicator of redemption to us. It is
through Him that Christ and His Father work in us. He applies it
either indirectly, through the Word and sacraments, to adult
individuals, or directly to infants and in the heavenly realm (Isaiah
44:3-5; John 16:7-14; Ezekiel 36:27; Isaiah 59:21). As Christ serves
as the Surety, Trustee, Administrator, Source, and Sum of all the
blessings of the new covenant, being united with Him must be a
remarkable benefit in itself and the immediate foundation of all the
other blessings that reside in His person.
There is an apparent union between Christ and all the members of
the visible church, which is established through their reception of
common gifts and influences from Him, as well as their open
profession of His truths and service. However, this union can easily
be broken (John 15:2,6; Matthew 8:12). Additionally, there is a moral
union of mutual affection between Him and believers, which is more
accurately described as communion (John 14:21). But the union with
Him upon which our enjoyment of His benefits depends includes:
1. A legal union between us, as guilty and self-ruined debtors and
criminals, and Him as our surety. This union was formed from
eternity when we were chosen in Him. The everlasting love of
God and the covenant of grace serve as the bonds of this union.
The imputation of our sins to Christ's account, so that His
satisfaction for them can be imputed to us in legal terms, is the
result of this union (Hebrews 7:22; Ephesians 1:4; 2 Corinthians
5:21; Romans 5:19).
2. His personal union with our nature, established in the fullness
of time, to fulfill the requirements imposed upon Him by His
legal union with us (Hebrews 2:11-16; John 1:14; Isaiah 7:14;
Romans 8:3-4; Galatians 4:4-5).
3. A spiritual or mystical union, formed at the moment of our
regeneration. In this union, we, as the purchased Bride of Christ,
are united to Him as our Husband and Head of influence
through His Spirit entering into our hearts and our acceptance
of Him through faith (1 Corinthians 1:30; 1 Corinthians 6:17;
John 17:26; Ephesians 2:21-22; Ephesians 3:17).
To attest to the reality of this union between Christ and believers, the
Scripture portrays Him as being in them and them as being in Him.
They are described as having Him as their life, being partakers of
Him, and possessing Him (John 14:20; John 6:56; John 15:4-5,7;
John 17:21,26; Colossians 1:27; 1 John 5:20; 2 Corinthians 5:21;
Isaiah 45:17). They are also depicted as having Him as the source of
their life (1 John 5:11-12; Galatians 2:20; Colossians 3:3-4) and
sharing in Him (Hebrews 3:14).
This spiritual union between Christ and believers, which is highly
mysterious in itself, is illustrated to us in Scripture through various
similes. Some of these similes are surpassed by the union, while
others fall short.
1. It is likened to the union between the persons of the Godhead
(John 17:21; John 14:20; John 6:57). However, it falls infinitely
short of that union. It is not absolutely necessary or selfexistent, nor does it make Christ and believers one individual
substance.
2. It is likened to the union of Christ's two natures in His person.
Just as His humanity was conceived by the power of the Holy
Spirit, we are born of the Spirit (Matthew 1:20; Luke 1:35; John
3:5-6,8; 1 Peter 1:3,23; 1 John 3:9; 1 John 5:18). As Christ,
through a sovereign act, assumed our nature, He, through
another act, apprehends our person (Hebrews 2:14,16;
Philippians 3:12). Just as the fullness of the Godhead dwells in
His humanity, we, being in Him, are filled with the fullness of
God (Colossians 2:9-10; Ephesians 3:19). He, in His incarnation,
dwelt among us, and through our union with Him, God dwells
with us in Him (John 1:14; Revelation 2:13; Ephesians 2:21-22;
Ephesians 3:17). In Him, as the God-man, there is the grace of
union, anointing, and headship, while in us, as united to Him,
there is a gracious union, anointing, and membership (John
1:14,16; Colossians 2:19; Colossians 1:18). However, our spiritual
union with Him falls far short of the union of His two natures. It
does not make Him and us one person, nor does it make us
temporarily incapable of sin (Galatians 5:17; Romans 7:14-25;
Romans 8:13). It is through the new nature formed in us by His
act of self-union that He has fellowship with our soul (2 Peter
1:4; 2 Corinthians 5:17; Galatians 6:15). By His gracious
influence, this new nature mortifies our inner corruption until it
is completely abolished (Romans 8:2,13; Galatians 5:17,24;
Romans 7:14-25).
3. It is likened to the union between a king and his subjects. As our
Brother, Christ has power over us, cares for us, rules over us,
and protects us. We willingly submit to Him, and our eternal
happiness depends on His infinite wisdom, power, mercy, and
honor (Revelation 15:3; Matthew 25:34-40). However, this
spiritual union is much closer and permanent than the union
between a king and his subjects.
4. As it involves mutual knowledge, choice, solemn self-dedication,
and results in mutual love, delight, and shared interest, it is
likened to the marital union between a husband and wife
(Ephesians 5:30,32; Isaiah 54:5; Ezekiel 16:8-14; Song of
Solomon 2:16; Song of Solomon 6:3). However, it surpasses this
analogy as it makes Christ and believers one spirit and can never
be dissolved (1 Corinthians 6:16-17; Philippians 2:5; 2 Peter 1:4;
Colossians 3:3; Hosea 2:19-20).
5. To emphasize that their happy connections, support, and glory
depend on Him, it is compared to the union of a building with
its foundation or cornerstone (Isaiah 28:16; 1 Corinthians
3:9,11,17; Psalm 118:22; 1 Peter 2:4-5; Ephesians 2:20-22).
However, it goes beyond this analogy as Christ is equally close
and imparts life to every believer (1 Peter 2:5; Galatians 2:20;
John 14:19; John 11:25).
6. Because through it we receive all our supporting, enlivening,
beautifying, and fruitful influences, it is likened to the union
between the root of a tree and its branches (John 15:1-7;
Colossians 2:7). Yet, it transcends this comparison as Christ, our
root, is equally close to all His branches, and none of them can
become completely withered, unfruitful, or broken off (Romans
7:4; Romans 6:14; Romans 8:35-39; John 10:28-29).
7. As we are enlightened, guided, honored, and receive our
spiritual nourishment and breath through Christ, it is likened to
the union between our head and the other members of our body
(Ephesians 4:15-16; 1 Corinthians 1:12; Colossians 1:18;
Colossians 2:18-19). However, it surpasses this analogy as Christ
is equally close to every member, and none can be separated
from Him or become completely numb or lifeless (John
14:16,19; Colossians 3:3-4; Galatians 2:20; Isaiah 26:19).
8. As Christ enters into our soul and is the very life of it, our
spiritual union with Him is likened to the union of our soul or
our food with our body (John 6:56-57; Colossians 3:4). Yet, it is
much closer, as Christ can never be separated from us or cease
to animate us (Ephesians 4:16; Colossians 2:19; Galatians 2:28).
Our spiritual union with Christ can be further explained by
considering our connection with Adam. As a result of our legal union
with him, which occurred within the covenant of works, his Fall
under the curse immediately involved all his descendants as well. We
are held within the threats of the broken law, constantly susceptible
to the outpouring of its wrath whenever we come into existence. The
influence of this curse plays a malevolent role in bringing us into
actual existence. However, it can only take hold of us once we
become united with Adam as our natural root or parent.
Likewise, as a consequence of Jesus fulfilling all righteousness on
our behalf, He, as our legal Head and Husband, obtained complete
justification for us. This justification is readily available to us in the
promises of the gospel. However, until we are united with Him as our
Head of influence, in whom all the promises are affirmed and
fulfilled, we do not possess an actual share in His righteousness and
grace.
This illustration can also be further understood by looking at the
personal union of Christ's two natures. Firstly, in the establishment
of the legal union between Christ and us, a precise moment was
designated for the union of our human nature with His divine
person. This ensured that the debt charged against Him as our
Surety could be demanded and obtained from Him (Galatians 4:4;
Romans 8:3-4). Similarly, in God's purpose, a precise moment was
determined for the spiritual union of our persons with Him. This
allowed His righteousness, fulfilled on our behalf, to be imputed to
us, and its effects to be imparted to us (Ezekiel 16:8; Psalm 110:3).
Secondly, despite Christ's eternal commitment to paying our debt to
the broken law, He remained in His Father's presence without it
being demanded until He assumed our human nature at the
appointed time. Furthermore, even though our debt was transferred
to Him, and He satisfied it long ago, we, though chosen in Him,
continue to be under the dominion of the broken law as children of
wrath until the time of love when we are spiritually united to Christ
(Ephesians 2:2-3; Ezekiel 16:5-8).
Lastly, from the beginning of creation until the appointed time, God
was continuously preparing to demand the satisfaction He required
from His Son. His Son repeatedly appeared in our human nature
before actually assuming it. Similarly, while the elect individuals
remain unborn or in a state of wrath, God is always making
preparations to unite them to Christ during their time of love.
Through the common workings of His Spirit, apparent unions with
Him are manifested in many individuals (Revelation 3:20; Matthew
13:20; Hebrews 6:4-5).
Although the transfer of our debt to the broken law onto Christ
through His legal union with us as our Surety was the reason for His
actual assumption of our nature, the demand for satisfaction, in
terms of sequence, began after that assumption. Furthermore, while
Christ's righteousness—which is truly ours, as fulfilled by our Surety
who is legally united to us—serves as the foundation or meritorious
cause for God's spiritual union of our persons with His, the formal,
actual, and judicial accounting of that righteousness to our persons,
resulting in our being considered righteous in the eyes of the law,
follows in sequence, not in time, after our spiritual union with Christ
(2 Corinthians 5:21; Romans 8:1; Romans 7:4; Isaiah 45:24-25).
In infants, this mystical union with Christ is established through the
Holy Spirit's application of Him or Christ's spiritual application of
Himself, as designated by God, who grants them wisdom,
righteousness, sanctification, and redemption. This results in the
formation of a new nature within them, including faith, love,
repentance, and every other saving grace. These graces, in
accordance with the natural capacities of their souls, are ready to
manifest themselves at the appropriate time, as God provides the
opportunity (John 3:5-6,8; Mark 10:14).
However, in individuals who have the ability to reason, this union is
formed in the process of effectual calling. In effectual calling, Christ,
through His word and Spirit, invites, compels, and draws them to
Himself. Through His powerful declarations and the offer of the
gospel, He imparts Himself and His grace into their hearts. This
effectual calling is the work of God and is attributed to the Father,
the Son, and particularly to the Holy Spirit, who is sent by the Father
and Son to apply redemption to us (Romans 9:24; Romans 8:30;
Romans 11:29; 1 Thessalonians 4:7; 1 Corinthians 1:9; 2 Timothy 1:9;
Romans 1:6; 2 Peter 1:3; Romans 8:2; 2 Corinthians 3:6; Revelation
2:7; John 16:7-13; Ezekiel 36:26-27; Isaiah 44:3-5).
Effectual calling is a benefit of the covenant of grace, purchased by
the blood of Christ as our Surety. It is received only by the elect, and
at different stages of their earthly life. This work of God is referred to
as a calling because it assumes that individuals are naturally distant
from Christ and implies His interaction with them as rational beings
through convictions, illuminations, and persuasions to bring them to
Him. Through effectual calling, they are transformed from a state of
sin, wrath, darkness, and worldliness into a state of fellowship with
Christ, His Father, and the Holy Spirit. They are brought into the
kingdom of God, to marvellous light, love, liberty, holiness, and
eternal happiness in Christ (Romans 8:30; Romans 8:1-2; Ephesians
2:1-13,19-22; Ephesians 5:8; 1 Peter 2:9; John 15:9; 1 John 1:3,7; 2
Corinthians 13:14; 1 Corinthians 7:22-23; John 8:32,36; 1
Thessalonians 2:12-13; 1 Timothy 6:11-12; 1 Peter 1:16; 1 Peter 5:10; 2
Peter 1:3-10).
The manifestations of God's perfections in the works of creation and
providence can make individuals more receptive to rational attention
towards His word, if they have the opportunity to experience it.
Afflictions may also prompt seriousness and attentiveness. However,
many people do not have an outward call to enter into fellowship
with Christ.
1. Multitudes of them are devoid of knowledge of His statutes and
ignorant of His judgments. They are not His people in an
external sense. They are strangers to the covenants of promise,
without God, without Christ, and without any hope of future
happiness. They perish due to a lack of vision and are allowed to
continue on their own destructive paths. They remain ignorant
of God despite their wisdom.
2. The doctrine of salvation is concealed from the heathen world.
3. God prohibited the preaching of the gospel to certain
individuals.
4. A broad knowledge of the world experientially confirms that the
majority of mankind is unaware of the method of salvation
through Christ.
Objection I: "The call of the gospel reaches all men." Answer: The call
is extended to people of all kinds, Jews and Gentiles, and individuals
from all walks of life, whether poor or rich. However, it does not
reach every specific person.
Objection II: "The voice of nature, which extends to every man, calls
all to repentance and virtue." Answer: Nature calls individuals to
acknowledge God as a Creator and Preserver but provides no
indication of Him as a Redeemer.
Objection III: "All men have had a double revelation of the gospel of
Christ, in the first promise to Adam and Eve, and in God's covenant
with Noah." Answer: Were all men who have lived, are living, or will
live on earth present to hear these declarations? Are they all capable
of understanding them? We cannot claim that all of mankind, in
their own personal experiences, lived in perfect happiness in Eden or
have just come out of the ark into a world that is barely dried.
Objection IV: "Many heathens were endowed with eminent goodness
and virtue." Answer 1: While they may have received remarkable
gifts from God as their Creator and sustaining Governor, there were
no signs of saving graces among them. In fact, their pride,
selfishness, or indulgence in certain wickedness clearly revealed the
flaws behind their apparent virtues. 2: No matter how virtuous they
may have been, there is no salvation without Christ. There is no
saving connection between adult individuals and Christ without
knowledge of Him and faith in Him. Without knowledge of or faith in
Christ, salvation is impossible. And without hearing the gospel, there
can be no knowledge of or faith in Him.
Objection V: "Melchizedek, Job and his friends, the centurion whose
faith Christ admired, the Syrophenician woman, Cornelius, and
many other heathens had true and saving faith. All who call upon the
name of the Lord will be saved. Those who fear God and work
righteousness are accepted by Him. All that is necessary to come to
God is to believe that He exists and rewards those who diligently
seek Him."
Answer 1: None of the mentioned individuals appear to have lacked
divine revelations. Melchizedek, Job, and his friends had access to
them through tradition from Noah or directly from God, just like
Abraham and his immediate descendants. The two centurions and
the Syrophenician woman had access to Jewish revelations and
worship.
2: The good deeds of unregenerate individuals are acknowledged and
rewarded by God in this life.
3: Under the gospel, people are accepted by God regardless of their
family, nationality, or outward circumstances. However, people can
only truly fear God and work righteousness through belief in Christ.
True faith in Christ is only possible when connected with Him.
Acceptance and other blessings of the new covenant are promised
only in Christ.
Calling
by John Brown of Haddington
The overall benefit that Christ, through His humility, achieves and
grants in His exaltation, is our redemption or salvation. This
encompasses our complete deliverance from the violated law, from
sin, Satan, the world, death, and hell. It encompasses our full right to
and possession of grace and glory for all eternity. It also includes the
transformation of our spiritual state through our union with Christ,
justification through His blood, and adoption into His family, which
is perfected in the very first moment. Additionally, it involves the
transformation of our nature and condition through regeneration,
sanctification, consolation, and eternal glory, which are perfected
gradually, as stated in Romans 8:30.
Christ's purchase of redemption for us does not benefit us unless it is
effectively applied to us. First, this is evident from its symbolic
representations. The water of purification did not cleanse legal
impurity unless it was sprinkled. Likewise, the mixture of blood and
water did not purify the leper unless it was applied to his flesh
(Numbers 19; Leviticus 11; Leviticus 15-16; Leviticus 14; 1 Peter 1:3;
Hebrews 10:22; Hebrews 12:24). Second, emblematic
representations of Christ and His benefits, such as clothing (Romans
13:14; Isaiah 61:10), food (John 6:53; Isaiah 25:6), and medicine
(Isaiah 53:5; Revelation 22:2), demonstrate that they do not benefit
unless they are applied. All the promises of the gospel portray God as
transferring Himself and His blessings to humanity (Genesis 17:7-8;
Isaiah 25:6; Isaiah 55:2-3; Acts 13:34; Ezekiel 36:25-27). Fourth, if
this application were not absolutely necessary, then eternal
happiness would be equal for all individuals, since the price of our
redemption holds infinite value and is equally suitable for everyone.
However, this contradicts John 13:18; Acts 8:21,23; Matthew 7:13-14.
Fifth, Christ's word, sacraments, and other established means of
salvation clearly indicate the necessity of a spiritual application of
redemption (2 Corinthians 5:18-21; Luke 10:21; Galatians 3:27; 1
Corinthians 10:16-17).
The Holy Spirit is the effective applicator of redemption to us. It is
through Him that Christ and His Father work in us. He applies it
either indirectly, through the Word and sacraments, to adult
individuals, or directly to infants and in the heavenly realm (Isaiah
44:3-5; John 16:7-14; Ezekiel 36:27; Isaiah 59:21). As Christ serves
as the Surety, Trustee, Administrator, Source, and Sum of all the
blessings of the new covenant, being united with Him must be a
remarkable benefit in itself and the immediate foundation of all the
other blessings that reside in His person.
There is an apparent union between Christ and all the members of
the visible church, which is established through their reception of
common gifts and influences from Him, as well as their open
profession of His truths and service. However, this union can easily
be broken (John 15:2,6; Matthew 8:12). Additionally, there is a moral
union of mutual affection between Him and believers, which is more
accurately described as communion (John 14:21). But the union with
Him upon which our enjoyment of His benefits depends includes:
1. A legal union between us, as guilty and self-ruined debtors and
criminals, and Him as our surety. This union was formed from
eternity when we were chosen in Him. The everlasting love of
God and the covenant of grace serve as the bonds of this union.
The imputation of our sins to Christ's account, so that His
satisfaction for them can be imputed to us in legal terms, is the
result of this union (Hebrews 7:22; Ephesians 1:4; 2 Corinthians
5:21; Romans 5:19).
2. His personal union with our nature, established in the fullness
of time, to fulfill the requirements imposed upon Him by His
legal union with us (Hebrews 2:11-16; John 1:14; Isaiah 7:14;
Romans 8:3-4; Galatians 4:4-5).
3. A spiritual or mystical union, formed at the moment of our
regeneration. In this union, we, as the purchased Bride of Christ,
are united to Him as our Husband and Head of influence
through His Spirit entering into our hearts and our acceptance
of Him through faith (1 Corinthians 1:30; 1 Corinthians 6:17;
John 17:26; Ephesians 2:21-22; Ephesians 3:17).
To attest to the reality of this union between Christ and believers, the
Scripture portrays Him as being in them and them as being in Him.
They are described as having Him as their life, being partakers of
Him, and possessing Him (John 14:20; John 6:56; John 15:4-5,7;
John 17:21,26; Colossians 1:27; 1 John 5:20; 2 Corinthians 5:21;
Isaiah 45:17). They are also depicted as having Him as the source of
their life (1 John 5:11-12; Galatians 2:20; Colossians 3:3-4) and
sharing in Him (Hebrews 3:14).
This spiritual union between Christ and believers, which is highly
mysterious in itself, is illustrated to us in Scripture through various
similes. Some of these similes are surpassed by the union, while
others fall short.
1. It is likened to the union between the persons of the Godhead
(John 17:21; John 14:20; John 6:57). However, it falls infinitely
short of that union. It is not absolutely necessary or selfexistent, nor does it make Christ and believers one individual
substance.
2. It is likened to the union of Christ's two natures in His person.
Just as His humanity was conceived by the power of the Holy
Spirit, we are born of the Spirit (Matthew 1:20; Luke 1:35; John
3:5-6,8; 1 Peter 1:3,23; 1 John 3:9; 1 John 5:18). As Christ,
through a sovereign act, assumed our nature, He, through
another act, apprehends our person (Hebrews 2:14,16;
Philippians 3:12). Just as the fullness of the Godhead dwells in
His humanity, we, being in Him, are filled with the fullness of
God (Colossians 2:9-10; Ephesians 3:19). He, in His incarnation,
dwelt among us, and through our union with Him, God dwells
with us in Him (John 1:14; Revelation 2:13; Ephesians 2:21-22;
Ephesians 3:17). In Him, as the God-man, there is the grace of
union, anointing, and headship, while in us, as united to Him,
there is a gracious union, anointing, and membership (John
1:14,16; Colossians 2:19; Colossians 1:18). However, our spiritual
union with Him falls far short of the union of His two natures. It
does not make Him and us one person, nor does it make us
temporarily incapable of sin (Galatians 5:17; Romans 7:14-25;
Romans 8:13). It is through the new nature formed in us by His
act of self-union that He has fellowship with our soul (2 Peter
1:4; 2 Corinthians 5:17; Galatians 6:15). By His gracious
influence, this new nature mortifies our inner corruption until it
is completely abolished (Romans 8:2,13; Galatians 5:17,24;
Romans 7:14-25).
3. It is likened to the union between a king and his subjects. As our
Brother, Christ has power over us, cares for us, rules over us,
and protects us. We willingly submit to Him, and our eternal
happiness depends on His infinite wisdom, power, mercy, and
honor (Revelation 15:3; Matthew 25:34-40). However, this
spiritual union is much closer and permanent than the union
between a king and his subjects.
4. As it involves mutual knowledge, choice, solemn self-dedication,
and results in mutual love, delight, and shared interest, it is
likened to the marital union between a husband and wife
(Ephesians 5:30,32; Isaiah 54:5; Ezekiel 16:8-14; Song of
Solomon 2:16; Song of Solomon 6:3). However, it surpasses this
analogy as it makes Christ and believers one spirit and can never
be dissolved (1 Corinthians 6:16-17; Philippians 2:5; 2 Peter 1:4;
Colossians 3:3; Hosea 2:19-20).
5. To emphasize that their happy connections, support, and glory
depend on Him, it is compared to the union of a building with
its foundation or cornerstone (Isaiah 28:16; 1 Corinthians
3:9,11,17; Psalm 118:22; 1 Peter 2:4-5; Ephesians 2:20-22).
However, it goes beyond this analogy as Christ is equally close
and imparts life to every believer (1 Peter 2:5; Galatians 2:20;
John 14:19; John 11:25).
6. Because through it we receive all our supporting, enlivening,
beautifying, and fruitful influences, it is likened to the union
between the root of a tree and its branches (John 15:1-7;
Colossians 2:7). Yet, it transcends this comparison as Christ, our
root, is equally close to all His branches, and none of them can
become completely withered, unfruitful, or broken off (Romans
7:4; Romans 6:14; Romans 8:35-39; John 10:28-29).
7. As we are enlightened, guided, honored, and receive our
spiritual nourishment and breath through Christ, it is likened to
the union between our head and the other members of our body
(Ephesians 4:15-16; 1 Corinthians 1:12; Colossians 1:18;
Colossians 2:18-19). However, it surpasses this analogy as Christ
is equally close to every member, and none can be separated
from Him or become completely numb or lifeless (John
14:16,19; Colossians 3:3-4; Galatians 2:20; Isaiah 26:19).
8. As Christ enters into our soul and is the very life of it, our
spiritual union with Him is likened to the union of our soul or
our food with our body (John 6:56-57; Colossians 3:4). Yet, it is
much closer, as Christ can never be separated from us or cease
to animate us (Ephesians 4:16; Colossians 2:19; Galatians 2:28).
Our spiritual union with Christ can be further explained by
considering our connection with Adam. As a result of our legal union
with him, which occurred within the covenant of works, his Fall
under the curse immediately involved all his descendants as well. We
are held within the threats of the broken law, constantly susceptible
to the outpouring of its wrath whenever we come into existence. The
influence of this curse plays a malevolent role in bringing us into
actual existence. However, it can only take hold of us once we
become united with Adam as our natural root or parent.
Likewise, as a consequence of Jesus fulfilling all righteousness on
our behalf, He, as our legal Head and Husband, obtained complete
justification for us. This justification is readily available to us in the
promises of the gospel. However, until we are united with Him as our
Head of influence, in whom all the promises are affirmed and
fulfilled, we do not possess an actual share in His righteousness and
grace.
This illustration can also be further understood by looking at the
personal union of Christ's two natures. Firstly, in the establishment
of the legal union between Christ and us, a precise moment was
designated for the union of our human nature with His divine
person. This ensured that the debt charged against Him as our
Surety could be demanded and obtained from Him (Galatians 4:4;
Romans 8:3-4). Similarly, in God's purpose, a precise moment was
determined for the spiritual union of our persons with Him. This
allowed His righteousness, fulfilled on our behalf, to be imputed to
us, and its effects to be imparted to us (Ezekiel 16:8; Psalm 110:3).
Secondly, despite Christ's eternal commitment to paying our debt to
the broken law, He remained in His Father's presence without it
being demanded until He assumed our human nature at the
appointed time. Furthermore, even though our debt was transferred
to Him, and He satisfied it long ago, we, though chosen in Him,
continue to be under the dominion of the broken law as children of
wrath until the time of love when we are spiritually united to Christ
(Ephesians 2:2-3; Ezekiel 16:5-8).
Lastly, from the beginning of creation until the appointed time, God
was continuously preparing to demand the satisfaction He required
from His Son. His Son repeatedly appeared in our human nature
before actually assuming it. Similarly, while the elect individuals
remain unborn or in a state of wrath, God is always making
preparations to unite them to Christ during their time of love.
Through the common workings of His Spirit, apparent unions with
Him are manifested in many individuals (Revelation 3:20; Matthew
13:20; Hebrews 6:4-5).
Although the transfer of our debt to the broken law onto Christ
through His legal union with us as our Surety was the reason for His
actual assumption of our nature, the demand for satisfaction, in
terms of sequence, began after that assumption. Furthermore, while
Christ's righteousness—which is truly ours, as fulfilled by our Surety
who is legally united to us—serves as the foundation or meritorious
cause for God's spiritual union of our persons with His, the formal,
actual, and judicial accounting of that righteousness to our persons,
resulting in our being considered righteous in the eyes of the law,
follows in sequence, not in time, after our spiritual union with Christ
(2 Corinthians 5:21; Romans 8:1; Romans 7:4; Isaiah 45:24-25).
In infants, this mystical union with Christ is established through the
Holy Spirit's application of Him or Christ's spiritual application of
Himself, as designated by God, who grants them wisdom,
righteousness, sanctification, and redemption. This results in the
formation of a new nature within them, including faith, love,
repentance, and every other saving grace. These graces, in
accordance with the natural capacities of their souls, are ready to
manifest themselves at the appropriate time, as God provides the
opportunity (John 3:5-6,8; Mark 10:14).
However, in individuals who have the ability to reason, this union is
formed in the process of effectual calling. In effectual calling, Christ,
through His word and Spirit, invites, compels, and draws them to
Himself. Through His powerful declarations and the offer of the
gospel, He imparts Himself and His grace into their hearts. This
effectual calling is the work of God and is attributed to the Father,
the Son, and particularly to the Holy Spirit, who is sent by the Father
and Son to apply redemption to us (Romans 9:24; Romans 8:30;
Romans 11:29; 1 Thessalonians 4:7; 1 Corinthians 1:9; 2 Timothy 1:9;
Romans 1:6; 2 Peter 1:3; Romans 8:2; 2 Corinthians 3:6; Revelation
2:7; John 16:7-13; Ezekiel 36:26-27; Isaiah 44:3-5).
Effectual calling is a benefit of the covenant of grace, purchased by
the blood of Christ as our Surety. It is received only by the elect, and
at different stages of their earthly life. This work of God is referred to
as a calling because it assumes that individuals are naturally distant
from Christ and implies His interaction with them as rational beings
through convictions, illuminations, and persuasions to bring them to
Him. Through effectual calling, they are transformed from a state of
sin, wrath, darkness, and worldliness into a state of fellowship with
Christ, His Father, and the Holy Spirit. They are brought into the
kingdom of God, to marvellous light, love, liberty, holiness, and
eternal happiness in Christ (Romans 8:30; Romans 8:1-2; Ephesians
2:1-13,19-22; Ephesians 5:8; 1 Peter 2:9; John 15:9; 1 John 1:3,7; 2
Corinthians 13:14; 1 Corinthians 7:22-23; John 8:32,36; 1
Thessalonians 2:12-13; 1 Timothy 6:11-12; 1 Peter 1:16; 1 Peter 5:10; 2
Peter 1:3-10).
The manifestations of God's perfections in the works of creation and
providence can make individuals more receptive to rational attention
towards His word, if they have the opportunity to experience it.
Afflictions may also prompt seriousness and attentiveness. However,
many people do not have an outward call to enter into fellowship
with Christ.
1. Multitudes of them are devoid of knowledge of His statutes and
ignorant of His judgments. They are not His people in an
external sense. They are strangers to the covenants of promise,
without God, without Christ, and without any hope of future
happiness. They perish due to a lack of vision and are allowed to
continue on their own destructive paths. They remain ignorant
of God despite their wisdom.
2. The doctrine of salvation is concealed from the heathen world.
3. God prohibited the preaching of the gospel to certain
individuals.
4. A broad knowledge of the world experientially confirms that the
majority of mankind is unaware of the method of salvation
through Christ.
Objection I: "The call of the gospel reaches all men." Answer: The call
is extended to people of all kinds, Jews and Gentiles, and individuals
from all walks of life, whether poor or rich. However, it does not
reach every specific person.
Objection II: "The voice of nature, which extends to every man, calls
all to repentance and virtue." Answer: Nature calls individuals to
acknowledge God as a Creator and Preserver but provides no
indication of Him as a Redeemer.
Objection III: "All men have had a double revelation of the gospel of
Christ, in the first promise to Adam and Eve, and in God's covenant
with Noah." Answer: Were all men who have lived, are living, or will
live on earth present to hear these declarations? Are they all capable
of understanding them? We cannot claim that all of mankind, in
their own personal experiences, lived in perfect happiness in Eden or
have just come out of the ark into a world that is barely dried.
Objection IV: "Many heathens were endowed with eminent goodness
and virtue." Answer 1: While they may have received remarkable
gifts from God as their Creator and sustaining Governor, there were
no signs of saving graces among them. In fact, their pride,
selfishness, or indulgence in certain wickedness clearly revealed the
flaws behind their apparent virtues. 2: No matter how virtuous they
may have been, there is no salvation without Christ. There is no
saving connection between adult individuals and Christ without
knowledge of Him and faith in Him. Without knowledge of or faith in
Christ, salvation is impossible. And without hearing the gospel, there
can be no knowledge of or faith in Him.
Objection V: "Melchizedek, Job and his friends, the centurion whose
faith Christ admired, the Syrophenician woman, Cornelius, and
many other heathens had true and saving faith. All who call upon the
name of the Lord will be saved. Those who fear God and work
righteousness are accepted by Him. All that is necessary to come to
God is to believe that He exists and rewards those who diligently
seek Him."
Answer 1: None of the mentioned individuals appear to have lacked
divine revelations. Melchizedek, Job, and his friends had access to
them through tradition from Noah or directly from God, just like
Abraham and his immediate descendants. The two centurions and
the Syrophenician woman had access to Jewish revelations and
worship.
2: The good deeds of unregenerate individuals are acknowledged and
rewarded by God in this life.
3: Under the gospel, people are accepted by God regardless of their
family, nationality, or outward circumstances. However, people can
only truly fear God and work righteousness through belief in Christ.
True faith in Christ is only possible when connected with Him.
Acceptance and other blessings of the new covenant are promised
only in Christ.