Part 17
Even if Scripture bore no witness to the Deity of Jesus Christ, it is impossible for us to know Him as our Savior, unless we admit that He possesses the whole majesty of God; unless we acknowledge Him to be the true God; because He is the wisdom of the Father whereby the world was made, preserved, and kept in being. Therefore let us be thoroughly resolved in this point, whenever we speak of Jesus Christ, that we lift our thoughts on high, and worship this majesty which He had from everlasting, and this infinite essence which He enjoyed before He clothed himself in humanity.
Christ was made manifest in the flesh: that is to say, became man; like unto us in all things, sin only excepted (Heb. 4:15). Where he saith, sin only excepted, he meaneth that our Lord Jesus was without fault or blemish. Yet notwithstanding. He refused not to bear our sins: He took this burden upon Himself, that we through His grace might be disburdened. We cannot know Jesus Christ to be a mediator between God and man, unless we behold Him as man. When St. Paul would embolden us to call upon God in the name of our Lord Jesus Christ, he expressly calleth Him man.
St. Paul saith, "There is one God, and one mediator between God and men, the man Christ Jesus" (I Tim. 2:5). Under this consideration, we may in His name, and by His means come familiarly to God, knowing that we are His brethren, and He the Son of God. Seeing there is nothing but sin in mankind, we must also find righteousness and life in our flesh. Therefore if Christ has not truly become our brother, if He has not been made man like unto us, in what condition are we? Let us now consider His life and passion.
It is said (speaking of Christ), "But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself" (Heb. 9:26). And why so? St. Paul showeth us the reason in Romans
5:18. "As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." If we know not this, that the sin which was committed in our nature, was repaired in the selfsame nature, in what situation arc we? Upon what foundation can we stay ourselves? Therefore, the death of our Lord Jesus Christ could not profit us one whit, unless He had been made man, like unto us.
Again, if Jesus Christ were only God, could we have any certainty or pledge in His resurrection, that we should one day rise again? It is true that the Son of God rose again; when we hear it said, that the Son of God took upon Him a body like unto ours, came of the stock of David, that He is risen again (seeing our nature is of itself corruptible), and is lifted up on high unto glory, in the person of our Lord Jesus Christ, "we are made to sit together in heavenly places in Christ Jesus" (Eph. 2:6) Therefore, those that went about to bring to nought man's nature, in the person of the Son of God, are to be the more detested. For the devil raised up in old times some individuals who declared that Jesus Christ appeared in the shape of man, but had not man's true nature: thereby endeavoring to abolish God's mercy towards us, and utterly destroy our faith.
Others have imagined that He brought a body with Him from heaven; as though He partook not of our nature. It has been declared, that Jesus Christ had a body from everlasting; composed of four elements: that the Godhead was at that time in a visible shape, and that whenever the angels appeared, it was His body. What madness it is to make such an alchemy, to frame a body for the Son of God! What shall we do with that passage which saith, "He took not on him the nature of angels, but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest
in things pertaining to God, to make reconciliation for the sins of the people" (Heb. 2:16,17).
It is said. He took upon Him our flesh, and became our brother. Yea, and that He was made like unto us, that He might have pity upon us, and help our infirmities. He was made the seed of David, that He might be known as the Redeemer that was promised, whom the fathers looked for from all ages. Let us remember that it is written, the Son of God appeared in the flesh; that is. He became very man, and made us one with Himself; so that we may now call God our Father. And why so? Because we are of the body of His only Son. But how are we of His body? Because He was pleased to join Himself to us, that we might be partakers of His substance.
Hereby we see that it is not a vain speculation, when men tell us that Jesus Christ put on our flesh: for hither we must come, if we will have a true knowledge of faith. It is impossible for us to trust in Him aright, unless we understand His manhood: we must also know His majesty, before we can trust in Him for salvation. We must know moreover that Jesus Christ is God and man, and likewise that He is but one person.
Here again the devil tries to stir up the coals of strife, by perverting or disguising the doctrine which St. Paul teaches us. For there have been heretics who have endeavored to maintain that the majesty and Godhead of Jesus Christ, His heavenly essence, was forthwith changed into flesh and manhood. Thus did some say, with many other cursed blasphemies, that Jesus Christ was made man. What will follow hereupon? God must forego His nature, and His spiritual essence must be turned into flesh. They go on further and say Jesus Christ is no more man, but His flesh has become God.
These arc marvelous alchemists, to make so many new natures of Jesus Christ. Thus the devil raised up such dreamers in old times to trouble the faith of the church; who are now renewed in our time. Therefore, let us mark well what St. Paul teaches us in this place; for he giveth us good armor, that we may defend ourselves against such errors. If we would behold Jesus Christ in His true character, let us view in Him this heavenly glory, which He had from everlasting: and then let us come to His manhood, which has been described heretofore; that we may distinguish His two natures. This is necessary to nourish our faith.
If we seek life in Jesus Christ, we must understand that He hath the whole Godhead in Him; for it is written, "For with thee is the foundation of life: in thy light shall we see light" (Psa. 36:9). If we would be maintained against the devil, and withstand the temptations of our enemies, we must know that Jesus Christ is God. To be short, if we would put our whole trust and confidence in Him, we must know that He possesses all power; which He could not have, unless He were God. Who is He that hath all power? It is He that became feeble and weak; the Son of the virgin Mary; He that was subject to death; He that bore our sins: He it is, that is the wellspring of life.
We have two eyes in our head, each performing its office: but when we look steadfastly upon a thing, our sight, which is separate of itself, is joined together, and becometh one; and is wholly occupied in beholding that which is set before us: even so are there two diverse natures in Jesus Christ. Is there anything in the world more different than the body and soul of man? His soul is an invisible spirit that cannot be seen or touched; which hath none of these fleshly passions. The body is a corruptible lump, subject to rottenness; a visible thing which can be touched: the body has its properties, which are entirely
different from that of the soul. And thus we ask, what is man? A creature, formed of body and soul.
If God used such a workmanship in us, when He made us of two diverse natures, why should we think it strange, that He used a far greater miracle in Jesus Christ? St. Paul uses these words, was manifest, that we may distinguish His Godhead from His manhood; that we may receive Him, as God manifest in the flesh; that is to say. Him, who is truly God, and yet hath made Himself one with us: therefore we are the children of God; He being our justification, we are delivered from the burden of our sins. Seeing He hath cleansed us from all our misery, we have perfect riches in Him; in short, seeing He submitted Himself to death, we are now sure of life.
St. Paul addeth, "He was justified in the spirit." The word justified is oftentimes used in Scripture, for approved. When it is said. He was justified, it is not that He became just, it is not that He was acquitted by men, as though they were His judges, and He bound to give them an account: no, no; there is no such thing; but it is when the glory is given Him which He deserveth, and we confess Him to be what indeed He really is. It is said, the gospel is justified when men receive it obediently, and through faith submit themselves to the doctrine that God teacheth: so in this place, it is said, Jesus Christ was justified in spirit.
We must not content ourselves by looking at the bodily presence of Jesus Christ, which was visible, but we must look higher. St. John says God was made flesh; or the Word of God, which is the same. The Word of God, which was God before the creation of the world, was made flesh; that is, was united to our nature; so that the Son of the virgin Mary, is God; yea, the everlasting God! His infinite power was there manifested; which is a sure witness that He is the true God! St.
Paul saith, Jesus Christ our Lord was made of the seed of David; he likewise adds, He was declared to be the Son of God (Rom. 1).
It is not enough for us to behold Him with our natural eyes; for in this case, we should rise no higher than man: but when we see, that by miracles and mighty works, He showeth Himself to be the Son of God, it is a seal and proof, that in abasing Himself, He did not leave off His heavenly majesty! Therefore, we may come to Him as our brother: and at the same time worship Him as the everlasting God; by whom we were made, and by whom we are preserved.
Were it not for this, we could have no church; were it not for this, we could have no religion; were it not for this, we could have no salvation. It would be better for us to be brute beasts, without reason and understanding, than to be destitute of this knowledge: to wit, that Jesus came and joined His Godhead with our nature; which was so wretched and miserable. St. Paul declares this to be a mystery; that we may not come to it proudly and arrogantly, as many do who wish to be thought wise; this has caused many heresies to spring up. And indeed, pride hath always been the mother of heresies.
When we hear this word, mystery, let us remember two things; first, that we learn to keep under our senses, and flatter not ourselves that we have sufficient knowledge and ability to comprehend so vast a matter. In the second place, let us learn to climb up beyond ourselves, and reverence that majesty which passeth our understanding. We must not be sluggish nor drowsy; but think upon this doctrine, and endeavor to become instruction therein. When we have acquired some little knowledge thereof, we should strive to profit thereby, all the days of our life.
When we become possessed of this knowledge, that the Son of God is joined to us, we should cast our eyes upon that which is so
highly set forth in Him; that is, the virtue and power of the Holy Ghost. So then, Jesus Christ did not only appear as man, but showed indeed that He was Almighty God as all the fulness of the Godhead dwelt in Him. If we once know this, we may well perceive that it is not without cause that St. Paul saith, all the treasures of wisdom are hidden in our Lord Jesus Christ.
When we have once laid hold on the promises of this Mediator, we shall know the height and depth, the length and breadth, yea, and whatsoever is necessary for our salvation: so that we may stay our faith upon Him, as upon the only true God; and likewise behold Him as our brother; who hath not only come near to us, but hath united and joined Himself to us in such a manner, that He hath become the same substance. If we have come to this, let us know that we have arrived to the perfection of wisdom, which is spoken of by St. Paul in another place; that we may fully rejoice in the goodness of God; for it bath pleased Him to lighten us with the brightness of His gospel, and to draw us into His heavenly kingdom.
The Salvation of All Men
For this is good and acceptable in the sight of God our Savior: Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus. - 1 Timothy 2:3-5.
When we despise those whom God would have honored, it is as much as if we should despise Him: so it is, if we make no account of the salvation of those whom God calleth to Himself. For it seemeth thereby that we would stay Him from showing His mercy to poor sinners, who are in the way to ruin. The reason why St. Paul useth this argument, that God will have all the world to be saved, is that we may, as much as lieth in us, also seek the salvation of those who seem to be banished from the kingdom of God; especially while they are unbelievers.
We must always observe what the condition of the world was in the days of St. Paul. It was something new and strange to have the gospel published to the world in those days: for it appeared that God had chosen the stock of Abraham, and that the rest of the world would be deprived of all hope of salvation. And indeed we see how Holy Writ setteth forth the adoption of this people: but St. Paul commandeth us to pray for all the world; and not without cause, for he addeth the reason, which is here mentioned: to wit, because God will have all men to be saved. As if he should say, my friends, it is reasonable that we should observe what the will of God is, and at what He aimeth; that every one of us may employ himself to serve Him aright.
Therefore, seeing it is the will of God that all men should be partakers of that salvation which He hath sent in the person of His only begotten Son, we must endeavor to draw poor, silly, ignorant creatures to us, that we may all come together to this inheritance of the kingdom of heaven, which hath been promised us. But we must observe that St. Paul speaketh not of every particular man, but of all sorts of men, and of all people. Therefore, when he saith that God will have all men to be saved, we must not think that he speaketh of them individually, but his meaning is this: that whereas in times past He chose a certain people to Himself, He meaneth now to show mercy to all the world: yea, even to them that seemed to be shut out from the hope of salvation.
He saith in another place, the heathens were without God, and void of all promise; because they were not as yet brought to the fellowship of the Jews. This was a special privilege that God had given to the descendants of Abraham. Therefore St. Paul's meaning is not that God will save every man, but that the promises which were given to but one people are now extended to all the world: for as he saith in this same epistle, the wall was broken down at the coming of our Lord Jesus Christ. God had separated the Jews from all other nations; but when Jesus Christ appeared for the salvation of the world, then was this difference, which existed between them and the Gentiles, taken away.
Therefore, God will now embrace us all: and this is the entrance into our salvation. For if that had always continued, which God ordained but for a season, then should we be all accursed; and the gospel would not have been preached to us: we should have had no sign or token of the love and goodness of God. But now we have become His children; we are no more strangers to the promises, as were our fathers: for Jesus Christ came to be a Savior to all in
general; He offered the grace of God the Father, that all might receive it.
As St. Paul speaketh of all nations, so he likewise speaketh of all conditions; as if he should say, God will save kings and magistrates, as well as others: we must not restrain His fatherly goodness to ourselves alone, nor to any certain number of people. And why so? For He showeth that He will be favorable to all: thus we have St. Paul's meaning. To confirm this matter, he addeth it is God's will that all should come to the knowledge of the truth. We must mark well why St. Paul useth this argument; for we cannot know the will of God, unless it be made known to us; unless we have some sign or token whereby we may perceive it. It is too high a matter for us to know what God's counsel is; but as far as He showeth it to us by effect, so far we comprehend it.
The gospel is called the mighty power of God, and salvation to all them that believe: yea, it is the gate of paradise. It followeth then, if through the will of God the gospel be preached to all the world, there is a token that salvation is common to all. Thus St. Paul proveth that God's will is that all men should be saved. He hath not appointed His apostles to proclaim His name only among the Jews, for we know that the commission was given them to preach to all creatures; to be witnesses of Jesus Christ from Jerusalem to Samaria, and from thence throughout all the world.
Are the apostles sent to publish the truth of God to all people, and to all conditions of men? It followeth then that God presenteth Himself to all the world, that the promise belongeth to both great and small, as well to the Gentiles now, as to the Jews before. But before we go any farther, it is necessary to beat down the folly, or rather the beastliness, of those who abuse this passage of St. Paul;
who endeavor to make the election of God of no effect, and to utterly take it away. They say, if God will have all men to be saved, it follows that He hath not chosen a certain number of mankind, and cast the rest away, but that His will remaineth indifferent.
They pretend that it is left to the choice of men to save themselves or not; that God letteth us alone, and waiteth to see whether we will come to Him or not; and so receiveth them that come unto Him. But in the mean time, they destroy the ground work of our salvation; for we know that we are so accursed that the inheritance of salvation is far from us: if we say that Jesus Christ hath come to, remedy that, then must we examine the nature of mankind. We are so contrary in our nature, and such enemies to God, that we cannot but resist Him: we are so given to evil and wickedness that we cannot so much as conceive a good thought. How then can it be that we may become partakers of that salvation which is offered in the gospel, unless God draw us to it by His Holy Spirit? Let us now see whether God draw all the world to it or not. No, no, for then had our Lord Jesus Christ said in vain, "No man can come to me, except the Father, which hath sent me' draw him" (John 6:44). So then we must needs conclude that it is a special grace that God bestoweth upon such as pleaseth Him, to draw them, and teach them in such a manner, that they believe the gospel, and receive it with true faith.
And now, why doth God choose one, and leave another? We know that men cannot come to God by their own deserts, neither are those who have been chosen deserving any such thing as to be preferred to their companions, as though there were some worthiness in them. It followeth then that before the world was made (as St. Paul saith in the first to the Ephesians), God chose such as pleased Him: and we know not why this man was chosen in
preference to that. And still we must confess that whatsoever God doth is done justly, although we cannot comprehend it. Therefore, let us receive that whereof we are so thoroughly certified in Holy Writ; and not suffer ourselves to be lead astray, under a shadow of vain reason, used by men, who are ignorant of the Word of God.
At the first sight, there appears to he some weight in their argument God will have all men to be saved: therefore say they, it is left to the free choice of every man to become enlightened in the faith, and to partake of salvation. If a man will read but three lines, he will easily perceive that St. Paul here speaketh not of every particular man as we have already shown, but that he speaketh of all people, and of all conditions of men. He showeth that the case standeth not as it did before the coming of Christ, when there was but one chosen people, but that God now showeth Himself a Savior to all the world; as it is said, thine inheritance shall be even to the ends of the earth.
Moreover, that no man may abuse himself, or be deceived by the vain and foolish talk of those who pervert Holy Writ, let us examine how the doctrine of these enemies of God, and all godliness, standeth. God will have all men to he saved; that is, as they imagine, every one. If it be the will of God at present, no doubt it was the same from the beginning of the world: for we know that His mind changeth not. So then, if at this day God will have all men to he saved, His mind was so always; and if His mind was so always, what shall we make of what St. Paul saith? that He will that all men come to the knowledge of the truth. He chose but one people to Himself, as it is said (Acts 14) and left the poor Gentiles to walk in their own ignorance.
There were likewise sonic countries where He would not suffer St. Paul to preach; as in Bithynia and Phrygia (Acts 16:7). And so we see that God would not have the knowledge of the gospel to come to every one at first. Thus we may easily see the error of those who abuse this text. St. Paul speaketh not in this place of the counsel of God, neither doth He mean to lead us to His everlasting election, which was before the beginning of the world: but only showeth what His will and pleasure is, as far as we ought to know it.
It is true that God changeth not; neither hath He two wills; nor doth He use any counterfeit dealing: and yet the Scripture speaketh unto us in two ways concerning His will. And how can that be? How cometh it to pass that His will is spoken of in two different ways? It is because of our grossness, and want of understanding. Why doth He make Himself to have eyes, to have ears, and to have a nose? Why doth He take upon Him men's affections? Why is it that He saith He is angry, He is sorry? Is it not because we cannot comprehend Him in His incomprehensible majesty? Therefore, it is not absurd that Holy Writ should speak unto us of the will of God after two sorts: not because His will is double, but in order that He may apply Himself to our weakness, knowing that our understanding is gross and heavy.
When the Scripture informeth us that God hath chosen such as pleased Him before the world began, we behold a counsel into which we cannot enter. Why then doth Holy Writ inform us that this election and choice of God is everlasting? It is not without cause; for it is a very profitable doctrine, if it be received as it ought to be. For thereby we are reminded that we are not called to the knowledge of the gospel by reason of our own worthiness. We are no better than others, for we all sprung from the cursed root of Adam; we are all subject to the same condemnation; and we are all shut up under the slavery of sin and death.
When it pleased God to draw us out of the darkness of unbelief, and give us the light of the gospel, He looked not at any service which we might have performed, or at any virtue we might have possessed: but He called us, having chosen us before. This is the order in which St. Paul maketh mention in Romans 8: that knowing God, we must not take the glory to ourselves. Thus, the calling of the faithful resteth upon this counsel of God; and we see how far the Lord maketh known to us that which He had decreed before we were born. He toucheth us with His Holy Spirit, and we are ingrafted, as it were, into the body of our Lord Jesus Christ. This is the true earnest of our adoption: this is the pledge given us, to put us out of all doubt that God taketh and holdeth us for His children, when by faith we are made one with Jesus Christ, who is the only begotten Son of God, unto whom belongeth the inheritance of life.
God giveth us such a sure testimony of His will that notwithstanding our ignorance, He putteth us out of doubt of our election; He giveth us a hope, of which we should be entirely void, if Jesus Christ did not call us to be members of His body. Thus we see how profitable this doctrine of election is to us: it serveth to humble us, knowing that our salvation hangeth not upon our deserts, neither upon the virtue which God might have found in us: but upon the election that was made before we were born, before we could do either good or evil.
When we know that according to this unchangeable election, God hath called us to Himself, we are so much the more put out of doubt of our salvation. Jesus Christ saith, no man taketh from Me that which the Father hath given Me (John 10). What is it that the Father hath given Jesus Christ? They whom He hath chosen, and whom He knoweth to be His. Seeing the case standeth thus, that God hath given us to His Son, to be kept and defended by Him, and that
Jesus Christ promiseth that none of us shall be lost, but that He will exercise all the might and power of the Godhead to save and defend us, is not this a comfort surpassing all the treasures of the world? Is not this the true ground upon which all the assurance and certainty of our salvation is settled?
We are as birds upon the boughs, and set forth as a prey to Satan. What assurance then could we have of tomorrow, and of all our life; yea, and after death, were it not that God, who hath called us, will end His work as He bath begun it. How hath He gathered us together in the faith of His gospel? Is it grounded upon us? Nay, entirely to the contrary; it proceedeth from His free election. Therefore; we may be so much the more freed from doubt. We must not strive to know any more of God's counsel than what is revealed in Holy Writ.
The will of God is opened to us, as often as we hear His Word preached, whereby He calleth and exhorteth us all to repentance. After He hath once shown us that we are all damned in His sight, and that there is nothing but condemnation in us, He showeth us that we must renounce ourselves, and get out of this bottomless pit. In that which God exhorteth all men, we may judge that it is His will that all men should be saved: as He saith by the prophet Ezekiel, "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways and live ?" (18:23). "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live" (33:11).
How will God have sinners turn themselves? and how shall we know it? Seeing He will have repentance preached to all the world. When it is said that God will have mercy upon sinners, upon such as will come to Him, and ask forgiveness in Christ's name, it is a general
doctrine. So then, it is said that God will have all men to be saved, not having respect to what we devise or imagine, that is, as far as our knowledge can comprehend it. When the Scripture speaketh of the love and will of God, let us see if men can have repentance by their own actions, being self taught, or whether it is God that giveth it.
God saith by His prophet, I will that all men turn and live. Can a man by his own works turn himself? No: for if that were in our power, it were more than to make us. It is an undoubted doctrine throughout the whole Scripture that our Lord Jesus Christ giveth Himself the praise of turning us. He saith, "I will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them an heart of flesh" (Ezekiel 11:19). To be short, there is nothing that the faithful ought so much to do as to give God the glory, confessing that it is He alone that can turn us; and that He hath adopted us in such a manner that He must needs draw us by the grace of His Spirit.
Have men such knowledge that they are able to attain this faith, this wonderful wisdom which is contained in the gospel, such as the very angels themselves reverence? Let us mark what God saith to us in His Word: that He will open our eyes, and unstop our ears; because the natural man understandeth no part of the secrets of God; for it is the Holy Ghost that revealeth them to us. It is hardly possible to read a single passage in Holy Writ, without finding some sentence, which informeth us that men are utterly blind by nature until God openeth their eyes. They can in no wise come to Him, until He draw them, and enlighten them by His Holy Spirit.
Seeing that God alone turneth men from their wickedness, experience teacheth us, and so doth the Holy Scripture that He giveth not His grace to all men. It is said, "The Lord hath not given
you an heart to perceive, and eyes to see, and ears to hear, unto this day" (Deut. 29:4). It is plainly shown that God doth not cast forth His grace without direction, but that it is only for those whom He hath chosen, for those that are of the body of His church, and of His flock. Thus we see what St. Paul meaneth when he saith, God will have all men to be saved: that is, He will have some of all nations, and all conditions.
It is said that He offereth His gospel to all, which is the means of drawing us to salvation. And doth this profit all men? No; of this our own eves are witnesses. For when we hear the truth of God, if we rebel against it, it proves a great condemnation to us. Yet so it is, that there are many who do not profit by the gospel, but rather become worse, even those to whom it is preached; therefore, they are not all saved. God must go farther in order to bring us to salvation; He must not only appoint men, and send them to teach us faithfully, but He must operate upon our hearts. He must touch us to the quick, He must draw us to Him, He must make His work profitable to us, and cause it to take root in our hearts.
It is evident that we have to consider the will of God in two ways: not that it is double of itself (as we before observed), but we must consider it as adapted to our weakness. He formeth His speech to us in His Word, according to our capacity. If God should speak according to His majesty, His speech would be beyond our comprehension; it would utterly confound us! For if our eyes be not able to abide the brightness of the sun, would our minds be able to comprehend the infinite majesty of God? These silly men who would destroy God's election ought not to abuse this passage; nor say that we make God to have two wills; for therein do they impudently misrepresent us. We say, as far as we can perceive, God would have
all men to be saved, whensoever, and how oft soever, He appointeth His gospel to be preached to us.
As we said before, the gate of paradise is opened to us, when we are called to be partakers of that redemption which was purchased for us by our Lord Jesus Christ. And this is the will of God, as far as we can comprehend it: that when He exhorteth us to repentance, He is ready to receive us, if we will come to Him. Although we have answered the doubts which might have been raisedupon this subject, we will bring a similitude to make this doctrine more easy. (I call a similitude that agreement and similarity which God maketh between the children of Israel and us.) God saith that He chose the children of Abraham for His inheritance, and dedicated them to Himself: He loved them, and took them for His own household (Deut. 7).
This is true; for He made His covenant with all those that were circumcised. Was circumcision a vain figure, and of no importance? Nay, it was a sure and undoubted sign that God had chosen that people for His own, accounting all for His flock that came of that race. And yet, was there not a special grace for some of that people?
Surely there was, as St. Paul setteth forth, "For they are not all Israel which are of Israel: neither because they are the seed of Abraham, are they all children" (Romans 9:6, 7), for God deprived some of this benefit that His grace and goodness might seem greater to those whom He called to Himself. Behold, therefore, the will of God which was made manifest to the children of Israel is at this day made manifest to us.
It is said in Amos 4:7, "God caused it to rain upon one city, and caused it not to rain upon another city." So the Lord sendeth His gospel wheresoever it pleaseth Him: His grace is poured out upon all
the world; yet it cannot be but He worketh otherwise with those whom He draweth to Himself, for all of us have our ears stopped, and our eyes hoodwinked. We are deaf and blind, unless He prepareth us to receive His Word. When the gospel is preached to us, it is as much as if God reached out His hand (as He saith in Isa. 65:2) and said to us, come unto Me. It is a matter which ought to touch us to the heart when we perceive that God cometh to seek us. He doth not wait till we come to Him, but He showeth us that He is ready to receive us, although we were His deadly enemies. He wipeth away all our faults, and maketh us partakers of that salvation, which was purchased for us by our Lord Jesus Christ.
Thus we see how worthy the gospel is to be esteemed, and what a treasure it is! As St. Paul saith to the Romans. "It is the power of God unto salvation to every one that believeth:" it is the kingdom of heaven; and God openeth the door, that we, being taken out of the bottomless pit wherein we were sunk by nature, may enter into His glory. We must remember that it is not enough for us to receive the Word that is preached to us by the mouth of man, but after we have heard it, God must speak to us inwardly by His Holy Spirit; for this is the only means to bring us to the knowledge of the truth. Therefore, when God hath dealt so mercifully with us, as to give us the light of faith, let us hold it fast, and pray Him to continue it, and bring His work to perfection.
Let us not lift ourselves proudly above other men, as though we were more worthy than they are, for we know that it is our God that hath chosen us, and setteth us apart from others, by His mere goodness and free mercy. We must know, moreover, that men are very faulty, when God offereth them His Word, and they receive it not. This is spoken that unbelievers and rebels might have their mouths stopped, that they might not blaspheme the name of God, as
though He had been wanting on His part; and to the end that all the faithful should, in humbleness of heart, glorify God for His grace and mercy toward them: for we see how He calleth all those to whom His Word is preached, to salvation.
If men reply by saying they cannot come to God, we cannot stand to plead here, for we shall always find ourselves in fault. If a man say, it resteth only in the hands of God, and if He would give me repentance, could He not do it! If I remain stiff-necked in my hardness and malice, what can I do in this case, seeing God will not give me repentance to turn to Him? This is not in any wise to be allowed; for God calleth us sufficiently to Him, and we cannot accuse Him of cruelty; even if we had not His Word, we must needs confess that He is just, although we know not the cause that moved Him to deprive us of it.
When we are called to come to God, and know that He is ready to receive us, if we do not come, can we deny that we are unthankful? Let us not separate salvation from the knowledge of the truth; for God doth not mean to lie, nor deceive men, when He saith, when they come to the knowledge of the truth they shall be saved. God will have all men to be saved; but how? If they will come to the knowledge of the truth. Every man would be saved, but no man will draw nigh to God. The Scripture informeth us that if we desire salvation, we must attend to the means which God hath appointed; that is, we must receive His Word with obedience and faith.
The Scripture saith this is everlasting life: to wit, to know God the Father, and to receive Christ as our only Savior. Therefore let us learn, as it is here set forth, not to doubt of the certainty of our salvation; for the kingdom of God is within us. If we wish God to receive us, we must receive the doctrine given us by St. Paul. How are
we called to the hope of salvation? By the influence of the grace of God, which maketh known to us His love and favor. Thus we may see what St. Paul's meaning is when he saith, God will have His grace made known to all the world, and His gospel preached to all creatures. Therefore, we must endeavor, as much as possible, to persuade those who are strangers to the faith, and seem to be utterly deprived of the goodness of God, to accept of salvation.
Jesus Christ is not only a Savior of few, but He offereth Himself to all. As often as the gospel is preached to us, we ought to consider that God calleth us to Him: and if we attend to this call, it shall not be in vain, neither shall it be lost labor. But can we come to Him without any assistance, except what we derive from our own nature? Alas, we cannot! "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be" (Romans 8:7). When God dealeth so graciously with us as to touch our hearts with His Holy Spirit, then He causeth His gospel to work profitably to our salvation; then He maketh a display of the virtue spoken of by St. Paul.
Again, we must remember when the gospel is preached to us, that it is to make us more void of excuse. Seeing God hath already shown us that He was ready to receive us to mercy, if we would come unto Him, our condemnation will no doubt be increased, if we be so wicked as to draw back, when He calleth so mildly and lovingly. Notwithstanding, (as we are here exhorted), let us not leave off praying for all men in general; for St. Paul showeth that God will have all men to be saved; that is to say, men of all people and nations.
Although we see a great diversity among men, yet we must not forget that God hath made us all in His own image and likeness, and
that we are the workmanship of His hand; therefore He extends His goodness to those who are afar off, of which we have had sufficient proof: for when He drew us unto Him, were we not His enemies? How then cometh it to pass that we are now of the household of faith, the children of God, and members of our Lord Jesus Christ? Is it not because He hath gathered us to Himself? And is He not the Savior of the whole world, as well as of us? Did Jesus Christ come to be the mediator of two or three men only? No, no; but He is the mediator between God and men.
Therefore, we may be so much the more assured that God taketh and holdeth us for His children, if we endeavor to bring those to Him who are afar off. Let us comfort ourselves, and take courage in this our calling: although there be at this day a great forlornness, though we seem to be miserable creatures, utterly cast away and condemned, yet we must labor as much as possible to draw those to salvation who seem to be afar off. And above all things, let us pray to God for them, waiting patiently till it please Him to show His good will toward them, as He hath shown it to us.
The Call to Witness
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel, according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, - 2 Timothy 1:8-9
Although God shows His glory and majesty in the gospel, yet the unthankfulness of men is such, that we have need to be exhorted, not to be ashamed of this gospel. And why so? Because God requires all creatures to do Him homage: yet the greater part rebel against Him; despise, yea, and are at defiance with the doctrine whereby He would be known and worshipped. Although men are so wicked as to lift up themselves against their Maker, let us, notwithstanding, remember that which is taught us in this place; to wit, that we be not ashamed of the gospel; for it is the witness of God.
If the gospel be not preached, Jesus Christ is, as it were, buried. Therefore, let us stand as witnesses, and do Him this honor, when we see all the world so far out of the way; and remain steadfast in this wholesome doctrine. St. Paul here setteth his own person before us: not that he wished particularly to be approved, but because we often get in difficulty, if we separate ourselves from the servants of God. When there is a minister of the Word of God troubled, molested, and persecuted, we are apt to forsake him in time of need, thinking it is but mortal man: but in doing this, we offend God; because this man that suffereth, beareth the mark of the gospel: thus the cause of God
is betrayed. Therefore, St. Paul saith to Timothy, be not ashamed of me.
The mind of Timothy might have been shaken; therefore, St. Paul saith to him, though the world despise me, though they mock and hate me, yet must thou not be moved by these things; for I am the prisoner of Jesus Christ. Let the world speak evil of me; it is not for my of fences: God alloweth my cause; for indeed it is His. I suffer not for mine own evil doings, having His truth always on my side. Therefore, the cause of my persecution is, because I have maintained the Word of God, and continue to maintain it. Thou shouldest not be guided by the world's judgment, for men are carried away with evil affections. Let it be sufficient for thee then, that I am as it were a pledge for the Son of God; that He magnifieth my person; that if it be reproachful to the world, it ceases not to be honored before God, and His holy angels.
Let us not deceive Jesus Christ in the testimony we owe Him, by stopping our mouths, when it is needful to maintain His honor, and the authority of His gospel. Yea, and when we see our brethren afflicted for the cause of God, let us join with them, and assist them in their affliction. Let us not be shaken by the tempests that arise, but let us always remain constant in our purpose; and stand as witnesses for the Son of God, seeing He is so gracious as to use us in such a good cause. Let us mark well, whether men suffer for their sins, or for the truth of God. When we see one oppressed, we must not despise him, lest we do injury to God: we must ascertain for what cause men suffer. If they have walked in a good conscience, and are blamed, if they are tormented because they serve God, this is enough to remove whatever the wicked world can say against them. Therefore St. Paul adds, "Be thou partaker of the afflictions of the gospel."
There is no man but what would willingly escape affliction; this is according to human nature; and although we confess, without dissembling, that it is a singular grace which God bestows, when He enables men to bear affliction, and maintain His cause, yet there is not one of us, but what would willingly draw his neck out of persecution. For we look not at the lesson given by St. Paul, which saith. the gospel bringeth troubles. Jesus Christ was crucified in His own person, and His doctrine is joined with many miseries. He could, if it pleased Him, cause His doctrine to be received without any gainsaying. But the Scripture must be fulfilled: "Rule thou in the midst of thine enemies" (Psalm 110).
We must come to Him upon this condition; to be willing to suffer many bickerings; because the wicked lift up themselves against God, when He calleth them to Him. Therefore, it is impossible for us to have the gospel without affliction. We must be exercised; we must fight under our Lord Jesus Christ. Doth he not then renounce his salvation, that would get rid of the cross of Christ? What is the hope of life? Only in this, that we are bought by the sacrifice of the Son of God. Then will He have us made like unto Him, and have us transformed into His image.
We must not be ashamed of our brethren; when we hear evil reports of them, and see them cast off by the world, let us always be with them, and endeavor to strengthen them; for the gospel cannot be without affliction; as I have already said. It pleaseth God, that men should be so divided. But He calleth all to the unity of faith; and the doctrine of the gospel is the message of atonement; but yet the faithful are drawn by the virtue of His Holy Spirit (as we shall notice more particularly hereafter) ; but the unbelievers remain in their hardness: thus the fire kindleth; as when thunder engendereth in the air, there must needs be trouble; so it is when the gospel is preached.
Now, if the gospel bring affliction, and it be the mind of Jesus Christ, that what He suffered in His person, shall be fulfilled in His members, and be daily crucified, is it lawful for us to withdraw ourselves from that situation? Seeing it is so, that all hope of salvation is in the gospel, we must rest thereon; and mark what St. Paul saith; to wit, we must assist our brethren when we see them in trouble, and when they are reviled by the wicked; and choose rather to be their companions, and suffer the rebukes and scoffs of the world, than to be otherwise honored with a good reputation, having our faces turned from them that suffer for that cause, which is ours, as well as theirs.
We are apt to be weak, and think we shall be swallowed tip by persecutions, as soon as our enemies assail us: but St. Paul observes, we shall not be destitute of the aid and succour of our God. He armeth us forthwith, and giveth us an invincible power, that we may remain sure and stedfast. For this reason St. Paul adds, "according to the power of God." But as we have said, every man would be glad to have some cover or cloak, whereby he might withdraw himself from persecution. If God would give me grace. I would gladly suffer for His name; I know it is the greatest blessing that I could receive.
Every man will confess this: hut they add, we are weak, and shall quickly be beaten down by the cruelty of our enemies. But St. Paul taketh away this excuse, by saying, God will strengthen us, and that we must not look to our own strength. For it is certain, if we never come into conflicts with our enemies, we shall be afraid of our own shadows. Seeing we know this weakness, let us come to the remedy. We must consider how hard it is to withstand our enemies; therefore let us humble ourselves before God, and pray Him to extend His hand, and uphold us in all our afflictions. If this doctrine were well
imprinted in our hearts, we should be better prepared to suffer than we are.
But we are apt to forget it; yea, we stop our ears, and close our eyes, when we hear it spoken of. We pretend that we wish God to strengthen us, but we cannot bring our sight to the power that St. Paul speaks of; we are apt to think, that we have nothing to do with it; although the Lord hath shown us, that His power will always uphold us. Therefore, let not our weakness cause us to withdraw ourselves from the cross, and from persecution; seeing God hath received us into His hands, and promised to supply our needs. St. Paul here addeth a lesson to make us greatly ashamed, if we be not enticed to glorify Jesus Christ by suffering persecution; he saith, "God hath saved us, and called us with an holy calling."
Behold! God hath drawn us out of the gulf of hell! We were utterly cast away and condemned: but he hath brought us salvation, and hath called us to be partakers of it. Therefore, seeing God hath showed Himself so liberal, if we on our parts turn our backs to Him, is not this a shameful malice? Let us mark well the accusation of St. Paul against those that are inconstant; those that are unwilling to stiffer the assaults made against them for the sake of the gospel. Undoubtedly his mind was to comfort the faithful, for the time to come; he therefore showeth what God hath done for them already.
When God giveth us any token of His goodness, it is to the end we should hope for the like at His hands again; and wait till He bring to pass what He hath begun. Therefore, if God hath saved us, and called us with an holy calling, do we think that He will leave us at midway? When He hath showed us our salvation, and given us His gospel whereby He calleth us to His kingdom, and openeth the gates unto us; when He hath done all this, do we think He will leave us
here, and mock us, and deprive us of His grace, or make it unprofitable? No, no; but let us hope that He will bring his work to a perfect end.
Therefore, let us go on with good courage; for God hath already displayed His power toward us. Let us not doubt but what He will continue it, and that we shall have a perfect victory over Satan and our enemies; and that God the Father hath given all power into the hands of Jesus Christ, who is our head and captain; that we may be partakers of it. Thus we see St. Paul's meaning. God hath witnessed, and we know it by experience, that He will never fail us in time of need. And why so? For He hath already saved us, in that He hath called us to the gospel, and redeemed us from sin. He hath called us with an holy calling; that is to say, He hath chosen us to Himself, out of the general confusion of mankind.
The Lord having drawn us to Him, will He not up-hold us, and guide us to the end? This is a sure confirmation of the power of God; that we always find Him ready to help us: therefore we put our trust in Him, knowing that we have already felt His power. That we may profit by this doctrine, let us know first of all, that whereas God hath given us the knowledge of His truth, it is as much as if He had shown us already that we belonged to His heavenly inheritance, and that we were His, and of His flock. If we are persuaded of this, and resolved therein, we shall always go forward in the cause, knowing that we are under His protection. He hath sufficient strength to overcome all our enemies, which makes our salvation sure.
Let us not fear, on account of our weakness, for God hath promised to assist us. We should think upon this, and endeavour to receive that which is said to us. The Lord will bring our salvation to an end! He will assist us in the midst of persecutions, and enable us
to overcome them. When we are once convinced of these things, it will not require much power of rhetoric to strengthen us against temptations. We shall triumph over all our enemies: notwithstanding we seem to the world to be trodden under foot, and utterly overwhelmed. But we must come to this declaration which St. Paul addeth, concerning the salvation of which we have spoken, and the holy calling. He saith, "Not according to our works, but according to His own purpose and grace."
For He had no respect to our works or dignity, when He called us to salvation. He did it of mere grace. Therefore we shall be less excusable, if we disobey His requirements, seeing we have not only been purchased by the blood of our Lord Jesus Christ, but He had a care of our salvation before the world was made. Let us here observe that St. Paul condemns our unthankfulness, if we be so unfaithful to God, as not to bear witness of His gospel; seeing He hath called us to it. And that He may better express this purpose, the apostle adds, that this "was given us in Christ Jesus before the world began; before the world had its course, or beginning: it was revealed at the coming of our Lord Jesus Christ.
When this great Savior made His appearance, the grace that was hid before, yea, and could not be reached by the knowledge of man, was made clear and manifest. And how so? The Son of God destroyed death, and also brought everlasting life! And we need not go afar off to find it, for the gospel leadeth us to it. When God sendeth us this message of salvation, we have only to receive the inheritance which He promised us. Let us open our mouths, that He may fill them; let us open our hearts, and give this testimony of the gospel leave to enter; and the immortality of the kingdom of heaven shall dwell within us; though we be poor, frail vessels, and have nothing but corruption and rottenness in us; yet notwithstanding, we do already
lay hold upon this immortality, and have a sure witness of it, when we can accept this grace that is offered in the gospel.
That we may better understand what is here contained, let us remark that this word purpose, signifieth the everlasting decree of God; which hath no causes whatsoever. For when we speak of God's counsels, we need not dispute about who moved Him: as though we should imagine reasons, and say, this is the reason why God hath determined after this sort; this is the cause why He would have it so. FM God will have us use such soberness, that His bare will may suffice us for all reason. When it is said, God hath thus appointed it, though our eyes be dazzled, and the matter seem strange to us, and we see no reason why it should thus be, yet we must not find fault. It is wisdom in us to do whatever God appointeth, and never ask why.
But because men have busy heads, and given much to curiosity, St. Paul bringeth us to God's purpose; and telleth us plainly, that we must consider it so deep that we cannot enter into it, to know who moved Him. He was moved only by His just will; which is a rule of all justice. Therefore, we are hereby informed, that our salvation depends not upon our deserts: God never examined what we were, nor what we were worthy of, when He chose us to Himself; but He had His purpose; that is, He sought no cause of our salvation but in Himself. St. Paul showeth evidently that this word purpose signifieth this decree. But because men cannot by reason of the pride that is in them withhold themselves from imagining some worthiness of their own, they think that God is under an obligation to seek them: but St. Paul saith pointedly, purpose and grace. This is as much as if he had said free purpose.
This is therefore to beat down all our works: that we be not so foolish and stubborn, as to think God chose us because there was
something in us worthy of it. No, no; but we must know that God never went farther than Himself, when He chose us to salvation. For He saw that there was nothing but condemnation in us: therefore He contented Himself, by mere grace and infinite mercy, to look upon our misery, and help us; although we were not worthy. For better proof hereof, St. Paul saith that this grace was given us before the world began.
We perceive by this, how void of sense men are when they vaunt themselves of believing that they are the cause of their own salvation; and have prevented God's goodness, or were before Him, and met with Him. Whereupon hangeth our salvation? Is it not upon the election and choice that hath been from everlasting? God chose us before we were. What could we do then? We were made fit, we were well disposed to come to God. Nay, we see that our salvation doth not begin after we have knowledge, discretion, and good desires; but it is grounded in God's everlasting decree, which was before any part of the world was made.
What can we do then? Have we any means to put forth ourselves? Can we give God occasion to call us, and separate us from the rest of the world? Are we not then marvellously mistaken, when we think we have some worthiness of our own, and exalt our deserts to darken God's grace, and be thus prepared of ourselves to have access to Him? We must mark well for what purpose St. Paul here mentions the election of God; saying, that grace was given us in Christ Jesus before the world began. They that think to abolish the doctrine of God's election, destroy as much as possible the salvation of the world.
This is the most fit instrument, used by the devil, to deface the virtue of the blood of our Lord Jesus Christ; to bring to nought, and
destroy the gospel; yea, and to put the goodness of God out of man's memory. The devil hath no fitter instruments than those who fight against predestination; and cannot in their rage suffer it to be spoken of, or preached as it ought to be. If we detest the papists (as indeed they ought to be detested), because they have profaned the Holy Scripture, and have marred and depraved the truth of the gospel and the service of God, by infecting all the world with superstition and idolatry, much more are they to be detested who go about to bring to nought God's election; and endeavour, by indirect and crooked ways, to stop men from speaking of it plainly and openly, and of preaching it as it ought to be.
Wherein consisteth the salvation of the faithful, only in God's free election? Would we not have men preach that God hath chosen His, of mere goodness, without regard to any thing whatsoever? Will we not admit this to be such a mystery as cannot be attained to, showed and declared to us as far as God wished to reveal it? If we do not admit this, we enter into a conspiracy with Satan; as though Jesus Christ suffered in vain, and the passion that He suffered profited the world nothing. We may here remark that the gospel cannot be preached, that it is a profane gospel, or the doctrine of Mahomet, that there is no church nor Christianity, if God's election be abolished.
The Holy Ghost that speaketh here must needs be proved a liar, if this doctrine be not received. Therefore, let us fight constantly; for it is the groundwork of our salvation. How can we build, and maintain the building, if the foundation be destroyed? St. Paul showeth us here with what virtue we must fight, and how we shall come to this inheritance which was so dearly purchased for us: he showeth us how we shall enter into the possession of the glory of God and make an end of this building and faith. My friends, we must be
grounded upon the grace that was given us, not today nor yesterday, but before the world began.
It is true, God calleth us at this day, but His election goeth before; yea, and God chose us without any respect to our works, as we could have done nothing before: but we are debtors to Him for all; for He drew us out of the bottomless pit of destruction, wherein we were cast, and past all hope of recovery. Therefore, there is good reason for us to submit ourselves wholly to Him, and rely upon His goodness, and be thoroughly ravished with it. Let us hold fast this foundation, as I said before, unless we will have our salvation perish and come to nought. This doctrine is profitable for us if we can apply it well to our own use.
They that would not have us speak of God's election will say, it is not necessary. But such men never tasted God's goodness, neither do they know what it is to come to our Lord Jesus Christ. If we know not that we are saved because it pleased God to choose us before the world began, how can we know that which St. Paul saith to us; to wit, that we should give ourselves wholly to God, to be disposed of at His will, and to live and die in His service? How can we magnify His name? How can we confess that our salvation cometh from Him only, that He is the beginning of it, and that we have not helped Him therein? We may say it with our mouths, but unless we believe it, as here set forth, it will only be hypocrisy.
Therefore, let us learn that the doctrine of God's election, whereby we are taught that He predestinated us before the world began, ought to be preached openly and fully, in despite of all the world that would stand against it. And not only so, but we should know that it is a very profitable doctrine for us; because we cannot lay hold upon the inf3nite goodness of God, until we come thither.
Unless this point be well cleared, God's mercy will be always disguised. I say, unless this be made plain to us, that He hath chosen us before we were born, and before we could prevent Him.
Men will frequently say that we were bought with the blood of our Lord Jesus Christ, and that we are not worthy that God should show us such great mercy: they will likewise say, who hath part and portion in such a redemption as God hath made in the person of His Son? Even they that will; they that seek God; even they that submit themselves to Him. They that have some good motives, and are not rude; those that are good natured, and have some good devotion. When men make such a mixture, and think they are called to God, and to His grace, for something that is in themselves, that they bring something to recommend them to the favor of God whereby they may attain salvation, the grace of God is darkened, and rent asunder.
This is a sacrilege that ought not to be countenanced. For this cause, I said the goodness of God shall never be thoroughly known until this election be laid before us; and we are taught that we are called at this time, because it pleased God to extend His mercy to us before we were born. This doctrine must be explained more at large; but as time will not admit at present, we shall attend to it in the latter part of the day.
The Doctrine of Election
Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel. - 2 Timothy 1:9, 10
We have shown this morning, according to the text of St. Paul, that if we will know the free mercy of our God in saving us, we must come to His everlasting counsel: whereby He chose us before the world began. For there we see, He had no regard to our persons, neither to our worthiness, nor to any deserts that we could possibly bring. Before we were born, we were enrolled in His register; He had already adopted us for His children. Therefore let us yield the whole to His mercy, knowing that we cannot boast of ourselves, unless we rob Him of the honor which belongs to Him.
Men have endeavored to invent cavils, to darken the grace of God. For they have said, although God chose men before the world began, yet it was according as He foresaw that one would be diverse from another. The Scripture showeth plainly that God did not wait to see whether men were worthy or not when He chose them: but the sophisters thought they might darken the grace of God by saying, though He regarded not the deserts that were passed, He had an eye to those that were to come. For, say they, though Jacob and his brother Esau had done neither good nor evil, and God chose one and refused the other, yet notwithstanding He foresaw, (as all things are