This is the consequence of it, with respect to those who have only this common call; and therefore we must not conclude, that it is sufficient to salvation, unless there be an internal effectual call; and what this is, will be considered under our next head; but before we enter thereon, it is necessary for us to enquire, whether all, at least, those who sit under the sound of the gospel, have sufficient grace given them, so as that, by their own conduct, without the internal powerful influences of the Spirit, they may attain to salvation. This argument is much insisted on by those who adhere to the Pelagian scheme; and therefore we cannot wholly pass it over: and for our setting this matter in a just light, let it be considered; that every one must allow, that all who sit under the sound of the gospel, have sufficient objective grace, or sufficient external means, to lead them in the way of salvation; for to deny this, would be to deny that the gospel is a perfect rule of faith: this therefore is allowed on both sides; and we think nothing more is intended, when God says, concerning the church of the Jews, _What could have been done more to my vineyard, that I have not done in it_, Isa. v. 4. But the question is, whether there be a sufficiency of power, or ability in man; so that without the internal efficacious grace of God, determining and inclining the will, to make a right improvement of it, it may be sufficient to the salvation of those to whom it is given? This is what we cannot but deny. Now, that the external means of grace are not rendered effectual to the salvation of all who are favoured with them, is evident; because, as was but now observed, many neglect and contemn the gospel: and as to others who improve it, so that the means of grace become effectual, it must be enquired; what it is that makes them so? How comes it to pass, that the preaching thereof is styled, to some, a savour of life, to others, a savour of death? The answer which the Pelagians give to this, is, that they, in whom it is effectual, render it so, by their improving the liberty of their will; so that they choose what is represented in the gospel, as eligible, and refuse the contrary. And if the question be asked, who maketh thee to differ from another? they have, when disposed to speak agreeably to their own scheme, this answer ready at hand, I make myself to differ; that is as much as to say, I have a natural power of improving the means of grace, without having recourse to God for any farther assistance, in a supernatural way.