Dabney:

God’s design in the common call of the unconverted may be said to be threefold.

To Gather Elect.

First, it is His appointed and proper means for saving from among them, the elect. And He either must have adopted this generality in the outward call, or else He must have adopted one of two expedients. He must have actually saved all, or He must have separated the non-elect wholly from the participation of the common call. Had He adopted the latter plan, surely those who now complain of partiality would then have complained far more loudly. Had He adopted the former, where would have been His manifestation of His sovereignty, and where that evidence of regular customary connection between means and ends, conduct and destiny, on which He has seen fit to found His government?

To Express His Benevolence.

God’s second design in making the common call universal was the exercise of the general holiness, goodness, and compassion of His nature, (which generally regard all His creatures), in dissuading all from sin and self destruction. God’s holiness, which is universally opposed to sin, makes it proper that He shall dissuade from sin, every where, and in all sinners. God’s mercy and goodness, being made possible towards the human race by their being under a gospel dispensation, make it proper that He shall dissuade all from self destruction. And this benevolence not only offers a benefit to sinners generally, but actually confers one–i. e., a temporary enjoyment of a dispensation of mercy, and a suspension of wrath, with all the accompanying mercies, and the offer itself of salvation. This offer is itself a benefit, only man’s perverseness turns it into a curse. Blessed be God, His word assures us that this common call is an expression of sincere benevolence towards all sinners, elect and non-elect, (a compassion whose efficient outgoing is, however, conditioned, as to all, on faith and penitence in them). Ezek. 33:11; Ps. 81:13; 1 Tim. 2:4.

To Clear Himself.

God’s third design in making the common call universal is that when men ruin themselves, as He foresaw they would, His holiness, goodness, compassion and truth may be entirely cleared, in their fate, before heaven and earth. It was a part of His eternal plan, to magnify His own goodness, by offering to human sinners a provision for salvation so complete, as to remove every obstacle arising out of His justice and law; so that in their final damnation all the universe may see how lovely God is; and how desperate an evil sin is. And this is properly God’s highest end.”

R. L. Dabney, Systematic Theology, 555-556.

credit to Tony; and c.f., Robert Dabney on 1 Tim 2:4-6.

Owen:

1) Neither may we be charged as straiteners of the merit of Christ; for we advance the true value and worth thereof (as hereafter will appear) far beyond all the Arminians ascribe unto it. We confess that that “blood of God,” Acts 20:28, of the “Lamb without blemish and without spot,” 1 Peter 1:19, was so exceedingly precious, of that infinite worth and value, that it might have saved a thousand believing worlds, John 3:16; Romans 3:22. His death was of sufficient dignity to have been made a ransom for all the sins of every one in the world. And on this internal sufficiency of his death and passion is grounded the universality of evangelical promises; which have no such restriction in their own nature as that they should not be made to all and every one, though the promulgation and knowledge of them are tied only to the good pleasure of God’s special providence, Matthew 16:17; as also that economy and dispensation of the new covenant whereby, the partition-wall being broken down, there remains no more difference between Jew and Gentile, the utmost borders of the earth being given in for Christ’s inheritance. “Display,”in Works, 10:89.

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Brief Biographical comment, just enough to establish his credentials:

Jean Taffin is arguably the father of the Second Reformation in the Netherlands. While neither his name nor his contributions are included in some of the most recent and widely circulated anthologies of Second Reformation writers, he was venerated by many of them, his writing was appreciated by their Puritan sympathizers, and his work includes the experiential and moral themes associated with this Dutch movement…

Jean Taffin, The Marks of God’s Children, trans by Peter Y. De Jong, edit., by James A. De Jong, (Grand Rapids: Baker Books, 2003), 11.

And this.

Taffin:

In order to comfort those so dangerously and severely attacked, it should be said that this weakness is caused by these people trying to assure themselves of salvation by testing whether they are in fact worthy of being God’s children. Since there is no one who is worthy or no one who is capable of being worthy; this is more than enough ultimately to change their doubt into despair. Others begin to deliberate whether they are numbered among the elect and whether their names are written in the book of life. By this they try to know whether God loves them and regards them as his children. But we may not aspire to such heights of knowledge! We may seek God’s revelation only in what the gospel teaches. Only from it may we conclude that God has loved us, still loves us, and will embrace us as his children in Christ Jesus. Just as anyone, at least if he is honest, reveals the secret thoughts of his heart in what he says, so God who is Truth itself reveals his counsel and will concerning our adoption and salvation in the preaching of the gospel. And he reinforces this disclosure by the use of the holy sacraments.

We should remember that this revelation of God’s will in the gospel consists of four parts. First, in Jesus Christ alone there is complete and perfect salvation; second, we receive this salvation by believing in him; third, when this gospel is preached to us, God reveals that he will make us participants in this salvation in Christ Jesus; and fourth, he commands that we believe the many testimonies of his good will, which he gives for the sake of our salvation. Now, the problem with believing lies in the last two parts. It lies in believing them with confidence, even though in reality they are firm and sure. “Behold,” says the apostle John, (‘this is God’s testimony namely that God has given us eternal life, and this life is in his Son” (1 John 5:ll). He says not only that this life is in his Son but also that he gives us this life and that the gospel testifies to this. Immediately before this verse he declared, “Anyone who does not believe God makes him a liar” (1 John 5:l0). Thus, he has shown us enough to let us know that God wants us to believe him.

The apostle went even further in what he wrote to the Hebrews, Declaring, “Wanting to make abundantly clear to the heirs of the promise the immutable nature of his purpose, God swore an oath. God did this so that we might find strong encouragement in two unchangeable realities concerning which it is impossible for God to lie. They cause us who have fled for refuge to lay hold on the hope that is set before us. We have this hope as an anchor for the soul, both sure and steadfast. It enters the inner sanctuary behind the veil, where Jesus, who went before us, has entered on our behalf” (Heb. 6:17-20). By this he teaches us first of all that whenever we hear the gospel, we must regard as true and sure that the counsel hidden in God’s heart concerning his will to save and to embrace us as his children has been revealed to us. In the second place, by this he teaches us that God desires that we believe in him. The last point is obvious from the fact that he has ratified the one and the same by his Word and by his oath. Both of these stand firm, for it is impossible that God should ever lie. The intent is that we have a solid basis for our comfort, which we will never experience unless we believe in him. Moreover, the disclosure of God’s counsel is called “the hope presented to us.” God wants us to hope. Indeed, he desires that the disclosure of his counsel will be a firm “anchor for the soul” for us. As a ship is secured by its anchor so that it cannot be driven by the wind, so God desires that the disclosure of his counsel through the preaching of the gospel will hold us fast and give us assurance in the face of every doubt about our adoption as God’s children. What is more, this disclosure enables us to enter heaven in the confidence that the forerunner, Jesus Christ, has obtained possession of it both for himself and for us. So here is a text that very clearly proves that God reveals and declares to you, whenever you hear the gospel, that it is his will to save you through his Son Jesus Christ. That is why he also wants you to believe him. When the apostle Paul says that faith comes by hearing the gospel (Rom. 10:17), he shows that you cannot believe in any way other than by hearing.

Now, faith is both the knowledge and the confidence that it is God’s will to save you and to embrace you as his cherished child in Christ Jesus. From this it follows that the gospel, which is proclaimed to you and heard by you, contains within itself a disclosure and a testimony that it is God’s will first to save you through Jesus Christ and second that you believe the witnesses whom he has provided for you to obtain eternal life. If the gospel proclaimed to you did not include the disclosure of God’s will that you believe that you are his child in Jesus Christ, then you would believe what you did not hear in the gospel and your faith would lack a solid foundation. You should remember that the gospel preached to you has as its content that it is God’s will for you to believe that in Christ you are his child. This you may not doubt. If you do, you are casting doubt on what you heard and are doing injustice to God’s truth.

Tell me, who has any right to doubt this? It is not enough to say in general, “Whoever believes has eternal life.” Instead, he commands you what to believe, saying, “Believe the good news” (Mark 1:15). John also writes, “This is his command, that we believe in the name of his Son, Jesus Christ” (1 John 3:23). Therefore, believing in the gospel or in the name of Jesus Christ is not simply affirming that salvation is in Christ Jesus and that those who so believe have eternal Life. Even the devil believes that, although he does not believe in the gospel nor in the name of Jesus Christ. No, first you must believe that in Christ Jesus there is salvation for you, as is written in Isaiah: “For unto us a Child is born, unto us a Son is given” (Isa. 9:6). Similarly, the holy angel announced to the shepherds, “Today. . . there is born to you a Savior” (Luke 2:ll). Second, you must believe that it is God’s will that you are his child believe that about yourself. This the devil can never believe, since the gospel is not for him. If God discloses his good favor, will, and love toward you, which he is doing, why do you doubt any longer? Is he not truthful? He will neither lie nor deceive. When he now commands you to believe all this, may you yourself still question whether or not you are truly worthy? By no means. You are obligated to obey him and therefore to believe that he loves you and that you are his child through Christ Jesus. Remember that it is written that whosoever believes (no matter what or who he may be) has eternal life (John 3:16). So it is not audacious to trust in him firmly. Instead, it is an act of obedience that is well pleasing to him. You bring him the honor he desires when you believe his holy Word and are thereby assured of his truthfulness.

When he causes the gospel to be preached, it is certainly the case that he is not saying, “I have come to save Simon Peter or Cornelius the centurion or Mary Magdalene.” He calls no one by the name given them by men at the time of their circumcision or baptism. Were that the case, we could certainly doubt our salvation, for then the thought would legitimately arise that not we but perhaps someone else with the same name was meant. But when you hear that Jesus Christ has come to save sinners, then you have the choice either of rejecting the title “sinner” or of confessing that he means you because he has come to save you. Conclude boldly, then, that “Jesus Christ has come to save sinners, and I confess that that is also my name since I also am a sinner. Therefore, he has come to save me!” When he says, “Come to me, all you who are weary and heavy laden, and I will give you rest” (Matt. 11:28), you must pay attention to the little word “all.” Christ here is addressing all who are burdened and feel the weight of their sins. Why do you still doubt that he is also speaking to you? Come instead to this conclusion. Because he says “all,” I have also been addressed, and he promises to give rest also to me. This is what Paul means when he writes that there is no preference of persons, for he “is Lord of all and is generous toward all who call upon him” (Rom. 10:12). Take refuge in him and believe in him. Then you will be assured that he is rich in mercy also toward you.

If three or four hundred citizens were exiled from a city for some criminal act, and if there were then announced a general pardon by which everyone banished from the city might freely return with full assurance that all their possessions as well as their personal honor would be restored, would you–supposing that you also had been one of the exiles and that the man proclaiming the pardon were an honest and trustworthy prince–then not believe that you were included in the pardon, even though your name was not specifically mentioned? And would you then not believe that upon returning to your own city all your possessions would be restored to you? Now, we have all been banished from the kingdom of heaven by Adam’s transgression. But Jesus Christ, who died for such exiles, has proclaimed a general pardon by the preaching of the gospel, which permits and even commands a return to heaven.

He is a truthful King, even Truth itself. Canceling that ban and gaining permission for us to enter heaven has cost him dearly, even the shedding of his precious blood. What reason can you have to doubt your pardon and your right to return to heaven? Although the name you received at baptism is not explicitly mentioned, you are nevertheless addressed by him since you belong to the number of those exiled. “Banished one” is also your name. Believe, therefore, that the Lord addresses you sincerely and that his will concerning you is exactly what he declares in his Word.

Let us also consider the sacraments, which are not to be minimized for strengthening us in the belief that we are God’s children. Augustine has said, “They are a visible word; they give us a picture of the grace of the gospel.” In addition, they are handed to you and you receive them. So tell me what other purpose this has than to bring you into the actual possession of your status as God’s child and to assure you of eternal life? The minister of the Word proclaims the grace of the gospel to everyone in Christ’s name, but in baptism the Lord draws even closer to assure you of the forgiveness of your sins and your adoption. The apostle Paul teaches this when he says, “For all of you who were baptized into Christ have been clothed with Christ” (Gal. 3:27) and therefore are the children of God. Suppose for a moment that the prince about whom we spoke recalled all those exiled, including you, and suppose that from among all the others, he chose and called only you by name, handing only to you the sealed certificates of gracious pardon and restitution of your possessions. This is what happens in your baptism. Is that not more than enough to assure you of your forgiveness and adoption?

Jean Taffin, The Marks of God’s Children, trans by Peter Y. De Jong, edit., by James A. De Jong, (Grand Rapids: Baker Books, 2003), 42-6.

Credit to Marty.

1]

5. This Mediator being provided for man, without his desert or expectation, we proceed to consider him as offered to him, and, together with him, life and salvation. The great design of the gospel is to discover or make an overture of Christ and his salvation to man. Without this, the gospel could not be preached, nor a visible publication made of the grace of the covenant which it contains. But as the overture of grace, or the call of God to accept of and embrace Christ as offered in the gospel, is more particularly considered un&r a following Answer, shall reserve the farther consideration of this matter to that place. Thomas Ridgeley, Commentary on the Larger Catechism, 1:454.

2]

The doctrine of particular redemption is supposed then, to be inconsistent with the goodness of God, as it renders salvation impossible to the greater part of mankind, and their state irretrievable by any means which can be used, and so has a tendency to lead them to despair. Now, it must be owned that they for whom Christ Did not die cannot be saved, and that, had God described any persons by name, or given some visible character by. which it might be certainly concluded that they were not redeemed, it would follow that their state would be desperate. But this is not his usual method of dealing with mankind. He might, indeed, have done it ; and then such would, have been thereby excluded from the means of grace, and not encouraged to attend them. But he has, in wisdom and sovereignty; concealed from the world the event of things, with respect to the individuals who were redeemed. There is hence a vast difference between men’s concluding that a part of the world are excluded from redemption, and that they themselves are included in that number. We have no warrant to say the latter concerning either ourselves or any others, especially so long as we are under the means of grace. There is, indeed, one character of persons in the gospel which gives ground to conclude that Christ did not die for them ; and that is what respects those who had committed the unpardonable sin. I shall not, at present, enter into the dispute whether that sin can now be committed or not, since we may have occasion to insist on the subject under another Head. But there seems to be sufficient ground to determine, either that this cannot be certainly known, since the extraordinary gift of discerning of spirits is now ceased; or, at least, that it cannot be applied to any who attend on the means of grace with a desire of receiving spiritual advantage thereby. Again, if Christ’s not dying for the whole world be a means to lead men to despair, as salvation is hereby rendered impossible, this consequence may, with equal evidence, be deduced from the supposition that all mankind shall not be saved, which they who defend universal redemption pretend not to deny. But will any one say, that this supposition leads men to despair? Or ought it to be reckoned a reflection on the divine goodness, that so many are left to perish in their fallen state by the judicial hand of God, which might have applied salvation to all, as well as purchased it for all mankind?

The doctrine of particular redemption is farther supposed to be inconsistent with the preaching of the gospel, which is generally styled a door of hope. The doctrine, it is said, is such that the dispensation that we are under cannot be called a day of grace ; and it renders all the overtures of salvation made to sinners illusory, and contains a reflection, not only on the grace of God, but on his holiness. In order to our replying to this, something must be premised to explain what we mean by a day of grace, and the hope’ of the gospel which accompanies it. Now, by calling the state of things under which we live ‘day of grace,’ we do not mean a dispensation in which all men might repent and believe, and obtain salvation by their own power, without the special influences of the Holy Ghost, for this would be to ascribe that to man which is peculiar to God; nor do we mean that God will give special grace to all who sit under the sound of the gospel, for this is contrary to common observation and experience, since many make a profession of religion who are destitute of saving grace. As for the hope of the gospel, or that door of hope which is opened in it to sinners, we cannot understand any thing else by it, but that all without distinction are commanded and encouraged to wait on God in his instituted means of grace, while the event must be left to him who gives or withholds success to them as he pleases. All have this encouragement, that, peradventure, they may obtain grace, under the means of grace; nor is the encouragement inconsistent with these means being styled a door of hope. God is not obliged to grant sinners a greater degree of hope than this, to encourage them to wait on him in his ordinances; though, indeed, there is a farther motive to induce us, namely, that this is the ordinary way in which ho works grace. Or, if God is pleased to give us desires after the efficacy of his grace, or any degree of conviction of sin and misery, this is still a farther ground of hope, though it falls short of that grace of hope which accompanies salvation.-As to the preaching of the gospel, and its overtures of salvation to all, being, on the supposition of Christ’s not dying for all men, alleged to be illusory, and repugnant to the holiness of God, we do not deny that, in preaching the gospel, Christ is offered to the chief of sinners, or that the proclamation of grace is made public to all, without distinction. This, however, will not overthrow the doctrine of particular redemption, if we rightly consider what is done in offering Christ to sinners. Let it be observed, then, that God has given us no warrant to enter into his secret determinations respecting the event of things, or to give any persons ground to conclude that they are redeemed, and have a warrant to apply to themselves the promise of salvation, or any blessings which accompany it, while in an unconverted state. Ministers are not to address their discourses to a mixed multitude of professing Christians, in. such a way as if they knew that they were all effectually called and chosen of God. Our Saviour compares them to ‘ the faithful and wise steward,’ whose business it is ‘ to give to all their portion of meat in due season.’” They are, therefore, consistently with what is contained in scripture, to tell their hearers that salvation is purchased for a part of mankind, that they know not but they may be of the number, and that therefore they must be importunate with God for that grace which will be an evidence to them that they are so. Again, Christ’s being offered to sinners, in the preaching of the gospel, is his being set forth therein as a most desirable object, altogether lovely, worthy to be embraced and submitted to ; and not only so, but that he will certainly save all whom he effectually calls, inasmuch as he has purchased salvation for them. Further, the preaching of the gospel includes an informing of sinners, that it is their indispensable duty and interest to believe in Christ, and that, as a means to this, they are commanded and encouraged to ‘wait on him for that grace which can enable them to believe. Also as a farther encouragement, the gospel lets them know that there is a certain connection between grace and salvation ; so that none who are enabled by faith to come to Christ, shall be cast out and rejected by him. This is the preaching and the hope of the gospel; and in this sense, the overtures of salvation are made. But this is not in the least inconsistent with the doctrine of particular redemption. Thomas Ridgeley, Commentary on the Larger Catechism, 1:528-529 .

3]

They who express some regard to this call, are generally said to have common, grace, as distinguished from others who are under the powerful and efficacious influence of the Spirit, which is styled special. The former are often under some impressive influences by the common work of the Spirit, under the preaching of the gospel, and, notwithstanding, are in an unconverted state. Their consciences are sometimes awakened, and they bring many charges and accusations against themselves; and from a dread of consequences, they abstain from many enormous crimes, as well as practise several duties of religion. They are also said to be made partakers of’ some great degrees of restraining grace. These results all arise from no other than the Spirit’s common work of conviction; as he is said to ‘reprove the world of sin.’ They are styled, in this Answer, the common operations of the Spirit.’ They may be called operations, inasmuch as they include something more than God’s sending ministers to address themselves to sinners, in a way of persuasion or arguing ; for, the Spirit of God deals with their consciences under the ministry of the word. It is true, this is no more than common grace; yet it may be styled the Spirit’s work. For though the call is no other than common; and though the Spirit is considered as an external agent, inasmuch as he never dwells in the hearts of any but believers; yet the effect produced is internal in the mind and consciences of men, and, in some degree, in she will, which is almost persuaded to comply. These operations are sometimes called “the Spirit’s striving with man.” But as many of these internal motions are said to be resisted and quenched,-when persons first act contrary to the dictates of their consciences, and afterwards wholly extinguish them, the Spirit’s work in those whom lie thus calls, is not effectual or saving. These are not united to Christ by his Spirit or by faith; and the grace which they possess is generally styled common grace.

Here let us consider that there are some things presented to us in an objective way, which contain the subject of the gospel, or that call which is given to sinners to pursue those methods which, by divine appointment, lead to salvation. As ‘faith cometh by hearing, and hearing by the word of God; so do common convictions, and whatever carries the appearance of grace in the unregenerate. In this respect God deals with men as intelligent creatures, capable of making some such improvement of those instructions and intimations as may tend, in many respects, to their advantage. This must be supposed, else the preaching of the gospel could not, abstractedly from those saving advantages which some receive by it, be reckoned an universal blessing to those who are favoured with it. This is here called the grace which is offered to those who are outwardly called by the ministry of the word. Offers of grace, and invitations to come to Christ, are words used by almost all who have treated on this subject. Of late, indeed, some have been ready to conclude that these modes of speaking tend to overthrow the doctrine we are maintaining; for they argue that an overture, or invitation, supposes a power in him to whom it is given to comply with it. Did I think this idea necessarily contained in the expressions, I would choose to substitute others in the room of them. However, to remove prejudices or unjust representations which the use of them may occasion, either here or elsewhere, I shall briefly give an account of the reason why I use them, and what I understand by them. If it be said that such expressions are not to be found in scripture, the circumstance of their not being there should make us less tenacious of them. Yet they may be used without just offence given, if explained agreeably to scripture. Let it be considered, then, that the presenting of an object, whatever it be, to the understanding and, is generally called an ‘offering‘ of it. Thus Gad says to David, from the Lord, ‘I offer thee three things; choose thee one of them,” &c. So, if God sets before us life and death, blessing and cursing, and bids us choose which we will have, his doing so is equivalent to hat is generally called an offer of grace. As for invitations to come to Christ, it is plain that there are many scriptures which speak to that purpose. Thus it is wid, ‘In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.’ And, ‘Ho, every one that thirsteth, come ye to the waters.’” And elsewhere Christ says, ‘Come unto me, all ye that labour, and are heavy laden, and I will give you rest.’ And, ‘Let him that is athirst come; and whosoever mill let him take the water of life freely.’ Moreover, when an offer or invitation to accept of a thing, thus objectively presented to us, is made, the offer of it always supposes that it is valuable, that it would be greatly our interest to accept it, and that it is our indispensable duty to do so. Now, these are the principal ideas which I include in my sense of the word, when I speak of offers of grace in the gospel, or of invitations to come to Christ. Yet understanding the offers in this sense, does not necessarily infer a power in us to accept them, without the assistance of divine grace. Thus it may be said that Christ came into the world to save sinners; that he will certainly apply the redemption which he has purchased, to all for whom the price was given; that a right to salvation is inseparably connected with faith and repentance; that these and all other graces are God’s gifts; that we are to pray, wait, and hope for them, under the ministry of the word; that, if we be, in God’s own time and way, enabled to exercise these graces, our being so will be to our unspeakable advantage; and that, therefore, it cannot but be our duty to attend upon God in all his holy institutions, in hope of saving blessings:–these things may be said, and the gospel may he thus preached, without supposing that grace is in our own power. Now this is what we principally intend by gospel overtures or invitations. At the same time, we cannot approve of some expressions subversive of the doctrine of special redemption, how moving and pathetic soever they may appear to be; as when any one, to induce sinners to come to Christ, says, “God is willing; and Christ is willing, and has done his part; and the Spirit is ready to do his; and shall we be unwilling, and thereby destroy ourselves? Christ has purchased salvation for us; the Spirit offers his assistance to us; and shall we refuse these overtures? Christ invites us ‘to come to him, and leaves it to our free will, whether we will comply with or reject these invitations. He is, as it were, undetermined whether he shall save us or not, and leaves the matter to our own conduct. We ought, therefore, to be persuaded ‘to comply with the invitation.” This method of explaining offers of grace, and invitations to come to Christ, is not what we intend when we make use of these expressions. 2. We are now to consider the persons to whom this common call is given. It is indefinite, not directed to the elect only, or those with respect to whom God designs to make it effectual to their salvation ; for, according to the commission which our Saviour gave to his apostles, the gospel was to be preached to all nations, or to every creature in those places to which it was sent. The reason is obvious; the counsel of God concerning election is secret, and not to be considered as the rule of human conduct; nor are they whom God is pleased to employ in preaching the gospel, supposed to know whether he will give success to their endeavours, by enabling those who are called to comply with it. Thomas Ridgeley, Commentary on the Larger Catechism, 2:49-51.

A short bio-entry from Richard Muller on Ridgeley:

Thomas Ridgley (ca. 1667-1734); studied for the ministry in Wiltshire at Trowbridge with John Davidson. In 1695 he was called as assistant to Thomas Gouge in the independent church at Three Cranes, Thames Street, London. When Gouge died in 1700, Ridgley succeeded him as pastor of the congregation, a post he held until his death. In 1712, Ridgley was appointed tutor in divinity at the Fund Academy, Tenter Alley, Moorfields. He was viewed as a defender of orthodoxy against Arianism and Arminianism. He was granted the D.D. by the University of Aberdeen for his A sody of Divinity (1731). Richard Muller, Post-Reformation Reformed Dogmatics, 51. [old edition]