Post by Admin on Jun 14, 2024 19:40:28 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 my 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; Hebrews12:24).
Second, emblematic representations of Christ and His benefits, such as clothing (Romans13:14; 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.
3]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 self
existent, 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 (John1:14,16; 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 Peter1:4; 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
Eph. 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 Corinthians3:9,11,17; 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 (John14:16,19; 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(Eph. 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; Matthew13:20; 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 marvelous 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
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 my 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; Hebrews12:24).
Second, emblematic representations of Christ and His benefits, such as clothing (Romans13:14; 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.
3]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 self
existent, 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 (John1:14,16; 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 Peter1:4; 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
Eph. 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 Corinthians3:9,11,17; 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 (John14:16,19; 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(Eph. 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; Matthew13:20; 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 marvelous 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