Westminster Larger Catechism # 67
Commentary by Dr. Chuck Baynard
Q67. What is effectual calling?
Answer: Effectual calling is the work of God’s almighty power and grace, whereby
(out of his free and special love to his elect, and from nothing in them moving him
thereunto) he doth, in his accepted time, invite and draw them to Jesus Christ, by his
word and Spirit; savingly enlightening their minds, renewing and powerfully determining
their wills, so as they (although in themselves dead in sin) are hereby made willing and
able freely to answer his call, and to accept and embrace the grace offered and conveyed
therein.
References: John 5:25; Eph. 1:18-20; 2 Tim. 1:8-9; Tit. 3:4-5; Eph. 2:4-5,7-9; Rom.
9:11; 2 Cor. 5:20; 2 Cor. 6:1-2, 44; 2 Thess. 2:13-14; Acts 26:18; Ezek. 11:19; Ezek.
36:26-27; John 6:45; Phil. 2:13; Deut. 30:6
Here we find the light of the third petal being examined by the glorious light of Holy
Scripture, and it fadeth not away, but rather the more brightly shines, revealing the
mystery of God’s Gospel of grace. I mention petal three first because it is the one
men have the most trouble accepting, yet we also find in these same verses of scripture
the truth of the second petal. But, none deny the unconditional love (election) of God,
but in horror rebel at the thought of a human soul in hell. And rightly we should find
hell such a horror to bring a chill to the spine, even as we bask in the glorious warmth
of the Gospel of grace. That man stumbles, and refuses the truth, changes nothing before
the throne of God the Father almighty. God has spoken, thus it will be should be enough
that none would deny the limited atonement.
Effectual calling means that the offer of God’s grace in the person and work of
His Son, Jesus Christ is not effectual to all mankind, but only to those whom God has
drawn to Christ. The process in systematics must be broken down into a sequence of events.
I believe that in actuality we are dealing with things that are all but instantaneous, and
would defy such a physical separation, but for logics sake we do so to gain an
understanding of the Word of God. Thus from the proof texts listed we see regeneration as
the first step in our move toward God. In Titus we see this called both a regeneration and
renewing of the Holy Ghost. I chose to see these two as the same event, elsewhere spoken
of as being enlightened (Eph. 1:18). The election is from the eternal counsel of God, from
before the creation of the world, yet it must be made manifest in history.
What then is the sequence of events? Here we will see a slight co-mingling of the
infra/supra as some things are clearly before the fall; the election. From the fall we see
petal one, the total depravity of man is truth. The depth of this depravity being so total
man is dead in sin and can in no way save himself. Yet because of the eternal decree which
for His own purpose God chose some unto salvation, God cannot leave these elect in this
fallen condition. Yet in this condition man will never turn toward God. Thus the first
step is for the Holy Spirit to renew, regenerate, enlighten, (all being the same thing)
the heart of man, so man can see his own condition and know that he needs a savior.
However enter petal four, even knowing that he needs a savior, man cannot and will not
take the gift offered until God’s powerful ordering of all things so works in his
heart to make him willing. It is of God’s will for man both to will and to do. This
steps on the free-will of the created and is another point many will cavil about. Yet the
Scriptures are clear and it would seem the most foolish wouldn’t dare argue with God.
The Divines point that it is in God’s accepted time. In another part of the
standards we find that the Divines mention that God often leaves His own elect in their
sins for a season for punishment of past sins and for instruction that they might see how
low they can sink apart from God’s renewing Spirit. Not only does God choose whom He
will (petal three) of a lost and dead humankind (petal one) out of His own will for His
own purpose, by no virtue or merit of man (petal two) God so orders the heart and mind of
man that he is willing to accept the offer of grace (petal four). All of this declaring
with the Scriptures God’s sovereignty over all. Sovereignty itself not being one of
the five classic points is the very foundation of the reformed faith.
The western mind would do well to consider the meaning of the word sovereign, even of
earthly monarchs. When we duly note the power and glory claimed by mere mortals, perhaps
we can begin to understand the sovereignty of an Almighty God. Two things undergird every
doctrine in the reformed church: God’s sovereignty and Holy Scripture. The
diminishing of either and the whole of the reformed world will tumble as a house of straw
in a whirlwind. Though the light of nature is great and reveals God, it is Holy Scripture
that reveals Him as a Sovereign God. Nothing less than the total sovereignty of God can
sustain the salvation revealed in the Bible.
Here then we see the fifth petal revealed to bring into the glorious light of
God’s reveal truth the fullness of the reformed TULIP once more. For God has spoken,
and thereby nothing can undo what He has said and the salvation thus offered cannot be
reversed by any power, including the will of the created.
All this said, yet, we must remember even the elect having had the enlightenment of the
Holy Spirit so draw them to Christ, are still in the flesh, and will wrestle daily against
the Sprit of God, even to doing that which they now hate. Only Christ was both without the
nature of sin in the flesh and sinless before God in nature and deed. Mankind in the flesh
as noted by Paul, will see as through a glass, darkly, and along with all of creation
groan in anticipation the glorious manifestation of the sons of God in the second coming
of our Lord and the renewing of all things. Thereby, we grasp why we are saved by grace,
through faith, and that not of ourselves, lest any should glory. All glory belongs to God,
especially that of saving a wretched creature such as man. And by this glorious
manifestation of His love toward man, God will continue to receive the glory for all ages
to come (Eph. 2:7). And here we come full circle once more to question one and the duty of
man, to Glorify God.
By now we should have been able to discern that the whole revelation of God as laid
down in Scripture and explained to us in the present document by the Divines is
progressive, and that at any point we can draw a circle and return to the beginning,
without damage to the whole that is yet incomplete. As an exercise, try taking each point
of classic Calvinism and finding how it alone points to the glory of our sovereign God;
yet the whole returns to this same point. Man was created for God’s glory and so
destined to bring all glory to God in all His perfections, both of love and wrath. Glory
be to God, for great things he hath done! Note well the past tense; God has spoken so it
is, so it will be.
Dr. Chuck Baynard -- July 1998
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