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2. THE CHARACTERISTICS OF EXTERNAL CALLING.
a. It is general or universal.
This is not to be understood in the sense in which it was maintained
by some of the old Lutheran theologians, namely, that that call actually came to all the living
more than once in the past, as, for instance, in the time of Adam, in that of Noah, and in the
days of the apostles. McPherson correctly says: “A universal call of this kind is not a fact, but a
mere theory invented for a purpose.”[Chr. Dogm. p. 377.] In this representation the terms
“general” or “universal” are not used in the sense in which they are intended, when it is said
that the gospel call is general or universal. Moreover, the representation is at least in part
contrary to fact. External calling is general only in the sense that it comes to all men to whom
the gospel is preached, indiscriminately. It is not confined to any age or nation or class of men.
It comes to both the just and the unjust, the elect and the reprobate. The following passages
testify to the general nature of this call: Isa. 55:1, “Ho, every one that thirsteth, come ye to the
waters, and he that hath no money; some ye, buy and eat; yea, come, buy wine and milk
without money and without price,” cf. also verses 6,7. In connection with this passage one
might conceivably say that only spiritually qualified sinners are called; but this certainly cannot
be said of Isa. 45:22, “Look unto me, and be ye saved, all the ends of the earth; for I am God,
and there is none else.” Some also interpret the familiar invitation of Jesus in Matt. 11:28,
“Come unto me, all ye that labor and are heavy laden, and I will give you rest,” as limited to
such as are truly concerned about their sins and really repentant; but there is no warrant for
such a limitation. The last book of the Bible concludes with a beautiful general invitation: “And
the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is
athirst, let him come: he that will, let him take of the water of life freely,” Rev. 22:17. That the
gospel invitation is not limited to the elect, as some hold, is quite evident from such passages as
Ps. 81:11-13; Prov. 1:24-26; Ezek. 3:19; Matt. 22:2-8,14; Luke 14:16-24.
The general character of this calling is also taught in the Canons of Dort.[II, 5; III and IV, 8.] Yet
this doctrine repeatedly met with opposition by individuals and groups in the Reformed
Churches. In the Scottish Church of the seventeenth century some denied the indiscriminate
invitation and offer of salvation altogether, while others wanted to limit it to the confines of the
visible Church. Over against these the Marrow men, such as Boston and the Erskines, defended
it. In the Netherlands this point was disputed especially in the eighteenth century. They who
maintained the universal offer were called preachers of the new light, while they who defended
the particular offer, the offer to those who already gave evidence of a measure of special grace
and could therefore be reckoned as among the elect, were known as the preachers of the old
light. Even in the present day we occasionally meet with opposition on this point. It is said that
such a general invitation and offer is inconsistent with the doctrine of predestination and of
particular atonement, doctrines in which, it is thought, the preacher should take his starting