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there is really no room for the distinction. Luther’s strong insistence on the efficacious
character of the gospel call was due to the Anabaptist depreciation of it. The Anabaptists
virtually set aside the Word of God as a means of grace, and stressed what they called the
internal word, the “inner light,” and the illumination of the Holy Spirit. To them the external
word was but the letter that killeth, while the internal word was spirit and life. External calling
meant little or nothing in their scheme. The distinction between external and internal calling is
already found in Augustine, was borrowed from him by Calvin, and thus made prominent in
Reformed theology. According to Calvin the gospel call is not in itself effective, but is made
efficacious by the operation of the Holy Spirit, when He savingly applies the Word to the heart
of man; and it is so applied only in the hearts and lives of the elect. Thus the salvation of man
remains the work of God from the very beginning. God by His saving grace, not only enables,
but causes man to heed the gospel call unto salvation. The Arminians were not satisfied with
this position, but virtually turned back to the Semi-Pelagianism of the Roman Catholic Church.
According to them the universal proclamation of the gospel is accompanied by a universal
sufficient grace, — “gracious assistance actually and universally bestowed, sufficient to enable
all men, if they choose, to attain to the full possession of spiritual blessings, and ultimately to
salvation.”[Cunningham, Hist. Theol. II, p. 396.] The work of salvation is once more made
dependent on man. This marked the beginning of a rationalistic return to the Pelagian position,
which entirely denies the necessity of an internal operation of the Holy Spirit unto salvation.
C. EXTERNAL CALLING.
The Bible does not use the term “external,” but clearly speaks of a calling that is not efficacious.
It is presupposed in the great commission, as it is found in Mark 16:15,16, “Go ye into all the
world, and preach the gospel to the whole creation. He that believeth and is baptized shall be
saved; but he that disbelieveth shall be condemned.” The parable of the marriage feast in Matt.
22:2-14 clearly teaches that some who were invited did not come, and concludes with the well-
known words: “For many are called, but few chosen.” The same lesson is taught in the parable
of the great supper, Luke 14:16-24. Other passages speak explicitly of a rejection of the gospel,
John 3:36; Acts 13:46; II Thess. 1:8. Still others speak of the terrible sin of unbelief in a way
which clearly shows that it was committed by some, Matt. 10:15; 11:21-24; John 5:40; 16:8,9; I
John 5:10. The external call consists in the presentation and offering of salvation in Christ to
sinners, together with an earnest exhortation to accept Christ by faith, in order to obtain the
forgiveness of sins and life eternal.
1. THE ELEMENTS COMPRISED IN IT.
a. A presentation of the gospel facts and of the doctrine of redemption.
The way of
redemption revealed in Christ must be set forth clearly in all its relations. God’s plan of