1. Concerning God’s commanding, calling, and inviting men to do what is out of their own power; as for instance, bidding a dead man to arise, or one that is blind to see, or those that are shut up in prison, to come out from thence. This is to be explained, and then, perhaps, the doctrine we are maintaining, will appear to be less exceptionable. We have, elsewhere, in defending the head of particular redemption, against an objection not much unlike to this, considered how Christ is said to be offered in the gospel,[7] or in what sense the overture may be said to be made to all that are favoured with it; and yet the efficacy thereof, only extend to those whom Christ has redeemed, and shall be effectually called. But that we may a little farther explain this matter, let us consider, (1.) That the gospel contains a declaration, that God designs to save a part of this miserable world; and, that in subserviency thereunto, he has given them a discovery of Christ, as the object of faith, and the purchaser and author of salvation. (2.) He does not therein give the least intimation to any, while in a state of unregeneracy, that they shall be enabled to believe: and, as the consequence thereof, be saved. Their names, characters, or places of abode, or their natural embellishments, who shall attain this privilege, are no where pointed at in scripture; nor is the book of God’s secret purpose, concerning election to eternal life, opened, so as that any one can discern his name written in it, before he be effectually called; for we have no warrant to look any farther than God’s revealed will, which assigns no evidence of our interest in the saving blessings of the gospel, till they are experienced by us, in this effectual call. (3.) God plainly discovers to men, in the gospel, that all those graces, which are inseparably connected with salvation, are his work and gift, and consequently out of their own power; or that _it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy_, Rom. ix. 16. Therefore he no where tells the man, who _is tied and bound with the chain of his sin_, that he is able to set himself free; but puts him upon expecting and praying for it, from the _pitifulness of his great mercy_. He no where tells him, that he can implant a principle of spiritual life and grace in himself; or that he ought so much as to attempt to do any thing to atone for his sins, by his obedience and sufferings, but suggests the contrary, when he says, _Surely, shall one say, in the Lord have I righteousness and strength_, Isa. xlv. 24. (4.) He gives none the least ground to expect, or lay claim to salvation, till they believe; and as faith and salvation are both his gifts, he puts them upon seeking, and desiring them, in their respective order; first grace, and then glory.