An Antidote Against Heresy, Chapter 12
CHAP. XII. Of Vocation.
Truth.AND whom he did predeſtinate, them he alſo called; not only outwardly, by the preaching of his holy Word, but inwardly alſo, and effectually by the operation of his holy Spirit, powerfully working with the Word, and winning their hearts to cleave u…to him inſeparably to ſalvation.
Errours.This is the ſecond link of that golden chain of ſalvation, that divers Adverſaries, both of former and latter times, have laboured to break aſunder: They are of three ſorts. 1. Thoſe that condemn the outward Miniſtry of the Word, as vain and unprofitable: So the Anabaptiſts, Gaſpar Swenckfeldius, and his followers, who affirm, That men are called, and faith is given, not by means of the Word, but by illumination, and immediate working of the Spirit; and being wholly intent upon Speculations and Revelations, they imagine, that God doth reveal his Will unto them in dreams and viſions. By this device many lewd impoſtours have riſen, and abuſed the world with their lies, as Mahomet and Muncer did; and in the primitive times Simon Magus, Cerinthus, Montanus with their harlots, who, under the name of viſions and dreams, did broach and vent their own monſtrous dotages. The groſſeſt Errours that are now in Popery, as Purgatory, &c. were firſt founded and confirmed by viſions and dreams; and by the ſame means the Father of lyes, and ſpirit of Errour, hath prevailed ſo far in the Church, as we ſee at this day; ſuch ſtrange and monſtrous ways men preſently fall into; when once they depart from the light of Gods known Word.
2. A ſecond ſort there be, that do not indeed condemn the outward Miniſtry of the Word, but yet eſteem very meanly of preaching and expounding the ſame, thinking and affirming, That bare reading the Scriptures to the people is ſufficient for edifying them unto ſalvation, and that much or frequent preaching is not only not neceſſary but hurtful: This opinion was (if it be not ſtill) very currant with many, both Miniſters and other people, and was mightily confirmed in their minds, not by the connivence only, but alſo ill example and practiſe of the Biſhops themſelves, who, as if preaching were no part of their office, or derogatory to their high dignity, did moſt of them moſt ſhamefully caſt it quite off, (though indeed it would have been their greateſt glory:) and therefore now God hath juſtly covered them with ſhame for it, and poured contempt upon them. 3. The laſt and worſt ſort are thoſe enemies of grace, and patrons of freewil, the Pelagians, Papiſts, Arminians, &c. who, to maintain the pride of nature, deny the power of grace, and to make good their former doctrine of freewil, have brought theſe ſeconds into the field: Viz. 1. That the grace of Vocation is nothing elſe but a moral ſwaſion or probable inclination of the will, (which the outward preaching of the Word m…y effect;) denying the powerful operation of the Spirit inwardly working upon the ſame. 2. That ſufficient grace to beleeve, and be converted, is offered and given to all in the Goſpe… preached, and that with a ſerious intention in God to ſave all, but the Reaſon, why one receiveth grace, another receiveth it not; one believeth, and is converted, another is not, is only in mans freewil, in whoſe power it is to receive and obey, or refuſe and reſiſt the offers and operations of grace. 3. That grace when it is gotten may be utterly loſt again, faith quite cut off; and the like.
The outward voyce or preaching of the Word is not of force or efficacy ſufficient to beget faith in a man,Antidote and turn him unto God, without the inward working, teaching, and calling of the Holy Ghoſt. But yet for all that, ſince the word hath been committed to writing, the written Word and preaching thereof, is the only outward and ordinary means ordained of God, to beget faith in us, and bring us to the knowledg and obedience of Jeſus Chriſt. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. Acts 10.44. The Holy Ghoſt fell upon them that heard the Word. And this was the Scripture or written Word; Luke 4.16. Our Saviour himſelf took the book of Eſaias, and preacht the Scripture. Acts 8.35. Philip preacht the Scripture to the Eunuch. Acts 17.2. Paul reaſoned out of the Scriptures. It is evident that all Churches both Jewiſh and Chriſtian uſed always to preach and hear the Scriptures for their edification. Nehem. 8.9. Acts 15.26. & 13.15. It is given Timothy as a commendation, that he knew the Scripture, 2 Tim. 3.15. And it is called the Word of Grace. Rom. 10.8. The Word of Faith. Act. 20.32. becauſe it is a means to convey both unto us. In times paſt indeed God was pleaſed to make his Will known unto his Servants the Prophets, and by them to the people, divers ways, and after divers manners; as by Dreams, Viſions, Oracles, Ʋrim and Thummim. But in theſe laſt days he hath ſpoken unto us by his Son, Heb. 1.1. who coming from the boſom of his Father, hath revealed all his Fathers Will unto us, that now we need no more any new Revelations: and therefore as the Apoſtle ſays, 2 Pet. 1.16, 19, 20. We do not follow deviſed fables, for we have a more ſure word of prophecy, whereunto we take heed, even a prophecy of the Scripture, or written Word.
Secondly, We read indeed in times of perſecution, that the very children did beget their own Fathers unto Chriſt, by reading unto them a few plain Chapters out of the New Teſtament, God giving a bleſſing thereunto, when better means were not afforded; yet it is evident, that bare reading without preaching is not enough, neither can we expect a bleſſing from God upon one without the other, when he hath afforded the means and liberty of both. The common practiſe of all, both Jews and Chriſtians, confirms it: who were not content with bare reading but Nehem. 8.9. they read in the Law, and gave the ſenſe, cauſing the people to underſtand the reading. Acts 13.15. After the reading, they deſire a Word of Exhortation. And our bleſſed Saviour, the great Doctor of his Church, after he had read, cloſed the book, and then preacht, Luke 4.16. For bare reading without preaching or expounding, is as bad to moſt people as ſpeaking in an unknown tongue, which Saint Paul accounts madneſs. 1 Cor. 14.23.
Thirdly, The grace of Vocation is External or Internal; External in the outward preaching of the Goſpel; Internal in the 1. Illumination, or enlightening of the mind with the knowledg of God. 2. Renovation, Regeneration, and Converſion of the heart and will, by changing, turning and winning the ſame to cleave unto God by Faith. We ſay then,
Firſt, That the outward calling without the inward, is not ſufficient to converſion; the preacher cannot give Faith and repentance, which are the Work of God, John 6.29. and the Gift of God, 2 Tim. 2.25. It is not moral ſwaſion or force of Argument; it is not the enticing words of mans wiſdom can change or turn that ſtony heart that is in the midſt of every one of us: it is Gods Work, Ezek. 36.26. called a Creation, Pſal. 51.10. and therefore his peculiar work. John 6.44. None can come to me except the Father draw him, ſaith our Saviour. It is not in the power of mans will, being in bondage to Satan, and the powers of darkneſs, Col. 1.13. to return and come unto God; but we are called and beleeve, according to the exceeding greatneſs of his power, and according to the working of his mighty power, Eph. 1.18. And our Faith ſtands not in mans wiſdom, but in the power of God. 1 Cor. 2.5.
Secondly, This grace of inward Vocation and Regeneration, is irreſiſtible, that a man cannot reſiſt the operation of it, becauſe the purpoſe and power of God is in it. John 6.37. All that the Father gave me ſhall come unto me: Not that God offers any compulſion or violence to the will, for then it were not will; he draws us indeed, but with cords of love; moſt ſweetly wooing us, and yet ſo powerfully winning us, after a manner unſpeakable, that we cannot reſiſt, becauſe we cannot but yield; our nature being changed by his grace, and of unwilling made willing to obey.
Thirdly, This inward calling is immutable, becauſe it is according to Gods purpoſe, Rom. 8.28. and that is unchangeable. Rom. 11.29. The Gifts and Calling of God are without repentance. And ſo the Regenerate, thoſe that are effectually called can never fall wholly away again: For Jer. 32.4. God makes an everlaſting Covenant with them, and puts his fear in their hearts, that they ſhall not depart from him.
Fourthly, This grace of inward Vocation is free (otherwiſe it were not grace) not gotten by any diligence and endeavour, or given for any dignity or worthineſs in the perſon called, but freely according to Gods good pleaſure: ſo that the reaſon why one man receiveth grace, another receiveth it not; one beleeves, another doth not; one is converted, another is not; is not in man that willeth, but in God that worketh and diſpenſeth his grace according to his own pleaſure, opening the heart of one, and not of another. John 3.8. The wind bloweth where it liſteth, &c. Even ſo is every man that is born of the Spirit.
Laſtly, It is proper and peculiar to Gods Elect. Acts 13.48. and Rom. 8.30. Whom he did predeſtinate them he alſo called; and none elſe. Indeed, many are called that are not choſen, Mat. 22.14. but none effectually. There is a calling of nature, and a calling of grace; many are called by the voyce of the creatures, that never heard the Scriptures; many are invited by the Word, that are not won by the Spirit; have their minds enlightened too, and yet their hearts not opened or renewed. Many are called outwardly, that are not inwardly and effectually: this is peculiar to Gods choſen, who are called by his Spirit working in due ſeaſon; through grace they obey that calling; are freely juſtified; and at laſt moſt certainly glorified. The Elect are ſtill ſure of ſalvation, becauſe the links of this golden chain are ſo ſtrongly faſtened one within another according to Gods unchangeable purpoſe and invincible power, that they can never be broken and undone.