last day: _Marvel not, for the hour is coming_, that is, at the end of the world, _when all that are in their graves shall hear his voice_, John v. 28. This cannot well agree with the sense before given, of Christ’s raising the dead, as referring to the general resurrection; for that would be to answer their objection, or put a stop to their wonder at what he had said concerning it, by asserting the same thing in other words; whereas, if you suppose the dead’s _hearing his voice_, to imply a spiritual resurrection; and _the dead raised out of their graves_, to be an argument to convince them that his power was sufficient to bring about this great effect; there is much more beauty in the expression, and strength in the reasoning, than to take it otherwise. This is so plain a proof of the argument, we are endeavouring to defend, that nothing farther need be added: however, I cannot but mention another scripture, in which our Saviour says, that _no one can come to him, except the Father draw him_, chap. vi. 44. where Christ, by _coming to him_, does not mean attending on his ministry, which did not require any power to induce them to it; but _believing on him_, so as to _have everlasting life_, in which sense, _coming to him_, is often taken in the gospels, ver. 47. and this is the immediate consequence of effectual calling. Now when our Saviour says, that _none can_ thus _come to him_, without being _drawn by the Father_, we may understand what he means here, by what is said in a following verse, namely, their being _taught of God_, and having _heard and learned of the Father_, ver. 45. such, says he, _Come unto me_. Now this _teaching_ certainly implies more than giving a rule of faith contained in divine revelation, for Christ is not here proving the necessity of divine revelation, as elsewhere; but is speaking concerning the saving efficacy thereof; and none can deny that many have been objectively taught, and instructed by the word, who have not come to Christ, or believed in him to everlasting life: the words are a quotation from the prophets, to which he refers; who intimate, that they should be _all taught of God_; which certainly implies more than an objective teaching and instructing; for in this sense, they, having divine revelation, were always taught of God: and it is a special privilege, which the prophet Isaiah mentions, when he foretels this matter, as appears by his connecting it with that great peace which they should have, or the confluence of saving blessings, which should attend it, Isa. liv. 13. And the prophet Jeremiah, who speaks to the same purpose, says, _They shall teach no more every man his neighbour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them, even to the greatest_, Jer. xxxi. 33, 34. that is, they shall not only have an objective revelation, or that which some call moral suasion; but this shall be made effectual to their salvation;