Part 18
present with Him) that Esau would be a vicious man, and that Jacob would be as he afterwards showed himself.
But these are foolish speculations: for they plainly make St. Paul a liar who saith, God rendered no reward to our works when He chose us, because He did it before the world began. But though the authority of St. Paul were abolished, yet the matter is very plain and open, not only in the Holy Scripture, but in reason; insomuch that those who would make an escape after this sort, show themselves to be men void of all skill. For if we search ourselves to the bottom, what good can we find? Are not all mankind cursed? What do we bring from our mother's womb, except sin?
Therefore we differ not one whit, one from another; but it pleaseth God to take those to Himself whom He would. And for this cause, St. Paul useth these words in another place, when he saith, men have not whereof to rejoice, for no man finds himself better than his fellows, unless it be because God discerneth him. So then, if we confess that God chose us before the world began, it necessarily follows, that God prepared us to receive His grace; that He bestowed upon us that goodness, which was not in us before; that He not only chose us to be heirs of the kingdom of heaven, but He likewise justifies us, and governs us by His Holy Spirit. The Christian ought to be so well resolved in this doctrine, that he is beyond doubt.
There are some men at this day, that would be glad if the truth of God were destroyed. Such men fight against the Holy Ghost, like mad beasts, and endeavor to abolish the Holy Scripture. There is more honesty in the papists, than in these men: for the doctrine of the papists is a great deal better, more holy, and more agreeable to the sacred Scripture, than the doctrine of those vile and wicked men,
who cast down God's holy election; these dogs that bark at it, and swine that root it up.
However, let us hold fast that which is here taught us: God having chosen us before the world had its course, we must attribute the cause of our salvation to His free goodness; we must confess that He did not take us to be His children, for any deserts of our own; for we had nothing to recommend ourselves into His favor. Therefore, we must put the cause and fountain of our salvation in Him only. and ground ourselves upon it: otherwise, whatsoever and howsoever we build, it will come to nought.
We must here notice what St. Paul joineth together; to wit, the grace of Jesus Christ, with the everlasting counsel of God the Father: and then he bringeth us to our calling, that we may be assured of God's goodness. and of His will, that would have remained hid from us, unless we had a witness of it. St. Paul saith in the first place, that the grace which hangeth upon the purpose of God, and is comprehended in it, is given in our Lord Jesus Christ. As if he said, seeing we deserve to be cast away, and hated as God's mortal enemies, it was needful for us to be grafted, as it were, into Jesus Christ; that God might acknowledge, and allow us for His children. Otherwise, God could not look upon us, only to hate us; because there is nothing but wretchedness in us; we are full of sin, and stuffed up as it were with all kinds of iniquity.
God, who is justice itself, can have no agreement with us, while He considereth our sinful nature. Therefore, when He would adopt us before the world began, it was requisite that Jesus Christ should stand between us and Him; that we should be chosen in His person, for He is the well beloved Son: when God joineth us to Him, He maketh us such as pleaseth Him. Let us learn to come directly to
Jesus Christ. if we will not doubt God's election: for He is the true looking glass, wherein we must behold our adoption.
If Jesus Christ be taken from us, then is God a judge of sinners; so that we cannot hope for any goodness or favor at His hands, but look rather for vengeance: for without Testis Christ. His majesty will always be terrible and fearful to us. If we hear mention made of His ever-lasting purpose, we cannot but be afraid, as though He were already armed to plunge us into misery. But when we know that all grace resteth in Jesus Christ, then we may be assured that God loved us, although we were unworthy.
In the second place, we must notice that St. Paul speaketh not simply of God's election, for that would not put us beyond doubt; but we should rather remain in perplexity and anguish: but he adds, the calling; whereby God hath opened His counsel, which before was unknown to us, and which we could not reach. How shall we know then that God hath chosen us, that we may rejoice in Him, and boast of the goodness that He hath bestowed upon us? They that speak against God's election, leave the gospel alone; they leave all that God layeth before us, to bring us to Him; all the means that He hath appointed for us, and knoweth to be fit and proper for our use. We must not go on so; but according to St. Paul's rule, we must join the calling with God's everlasting election.
It is said, we are called; and thus we have this second word, calling. Therefore God calleth us: and how? Surely, when it pleaseth Him to certify us of our election; which we could by no other means attain unto. For who can enter into God's counsel? as saith the prophet Isaiah; and also the apostle Paul. But when it pleaseth God to communicate Himself to us familiarly, then we receive that which surmounteth the knowledge of all men: for we have a good and
faithful witness, which is the Holy Ghost; that raiseth us above the world, and bringeth us even into the wonderful secrets of God.
We must not speak rashly of God's election, and say, we are predestinate; but if we will be thoroughly assured of our salvation, we must not speak lightly of it; whether God hath taken us to be His children or not. What then? Let us look at what is set forth in the gospel. There God showeth us that He is our Father; and that He will bring us to the inheritance of life, having marked us with the seal of the Holy Ghost in our hearts, which is an undoubted witness of our salvation, if we receive it by faith.
The gospel is preached to a great number, which notwithstanding, are reprobate; yea, and God discovereth and showeth that He hath cursed them: that they have no part nor portion in His kingdom, because they resist the gospel, and cast away the grace that is offered them. But when we receive the doctrine of God with obedience and faith, and rest ourselves upon His promises, and accept this offer that He maketh us, to take us for His children, this, I say, is a certainty of our election. But we must here remark, that when we have knowledge of our salvation, when God hath called us and enlightened us in the faith of His gospel, it is not to bring to nought the everlasting predestination that went before.
There are a great many in these days that will say, who are they whom God hath chosen, but only the faithful? I grant it; but they make an evil consequence of it; and say faith is the cause, yea, and the first cause of our salvation. If they called it a middle cause, it would indeed be true; for the Scripture saith, "By grace are ye saved through faith" (Eph. 2:8). But we must go up higher; for if they attribute faith to men's free will, they blaspheme wickedly against God, and commit sacrilege. We must come to that which the
Scripture showeth; to wit, when God giveth us faith, we must know that we are not capable of receiving the gospel, only as He hath framed us by the Holy Ghost.
It is not enough for us to hear the voice of man, unless God work within, and speak to us in a secret manner by the Holy Ghost; and from hence cometh faith. But what is the cause of it? Why is faith given to one and not to another? St. Luke showeth us: saying, "As many as were ordained to eternal life believed" (Acts 13 :48). There were a great number of hearers, and yet but few of them received the promise of salvation. And what few were they? Those that were appointed to salvation. Again, St. Paul speaketh so largely upon this subject, in his epistle to the Ephesians, that it cannot be but the enemies of God's predestination are stupid and ignorant, and that the devil hath plucked out their eyes; and that they have become void of all reason, if they cannot see a thing so plain and evident.
St. Paul saith, God hath called us, and made us partakers of His treasures and infinite riches, which were given us through our Lord Jesus Christ: according as He had chosen us before the world began. When we say that we are called to salvation because God hath given us faith, it is not because there is no higher cause; and whosoever cannot come to the everlasting election of God, taketh somewhat from Him, and lesseneth His honor. This is found in almost every part of the Holy Scripture.
That we may make a short conclusion of this matter, let us see in what manner we ought to keep ourselves. When we inquire about our salvation, we must not begin to say, Are we chosen? No, we can never climb so high; we shall be confounded a thousand times, and have our eyes dazzled, before we can come to God's counsel. What then shall we do? Let us hear what is said in the gospel: when God hath
been so gracious, as to make us receive the promise offered, know we not that it is as much as if He had opened His whole heart to us, and had registered our election in our consciences!
We must be certified that God hath taken us for His children, and that the kingdom of heaven is ours; because we are called in Jesus Christ. How may we know this? How shall we stay ourselves upon the doctrine that God hath set before us? We must magnify the grace of God, and know that we can bring nothing to recommend ourselves to His favor; we must become nothing in our own eyes, that we may not claim any praise; but know that God hath called us to the gospel, having chosen us before the world began. This election of God is, as it were, a sealed letter; because it consisteth in itself, and in its own nature: but we may read it, for God giveth a witness of it, when He called us to Himself by the gospel and by faith.
For even as the original or first copy taketh nothing from the letter or writing that is read, even so must we be out of doubt of our salvation. When God certifieth us by the gospel that He taketh us for His children, this testimony carries peace with it; being signed by the blood of our Lord Jesus Christ, and sealed by the Holy Ghost. When we have this witness, have we not enough to content our minds? Therefore, God's election is so far from being against this, that it confirmeth the witness which we have in the gospel. We must not doubt but what God hath registered our names before the world was made, among His chosen children: but the knowledge thereof He reserved to Himself.
We must always come to our Lord Jesus Christ, when we talk of our election; for without Him (as we have already shown), we cannot come nigh to God. When we talk of His decree, well may we be astonished, as men worthy of death. But if Jesus Christ be our guide,
we may with cheerfulness depend upon Him; knowing that He hath worthiness enough in Him to make all His members beloved of God the Father; it being sufficient for us that we are grafted into His body, and made one with Him. Thus we must muse upon this doctrine, if we will profit by it aright: as it is set forth by St. Paul; when he saith, this grace of salvation was given us before the world began. We must go beyond the order of nature, if we will know how we are saved, and by what cause, and from whence our salvation cometh.
God would not leave us in doubt, neither would He hide His counsel, that we might not know how our salvation was secured; but hath called us to Him by His gospel, and hath sealed the witness of His goodness and fatherly love in our hearts. So then, having such a certainty, let us glorify God, that He hath called us of His free mercy. Let us rest ourselves upon our Lord Jesus Christ, knowing that He hath not deceived us, when He caused it to be preached that He gave Himself for us, and witnessed it by the Holy Ghost. For faith is an undoubted token that God taketh us for His children; and thereby we are led to the everlasting election, according as He had chosen us before.
He saith not that God hath chosen us because we have heard the gospel, but on the other hand, he attributes the faith that is given us to the highest cause; to wit, because God hath fore-ordained that He would save us; seeing we were lost and cast away in Adam. There are certain dolts, who, to blind the eyes of the simple and such as are like themselves, say, the grace of salvation was given us because God ordained that His Son should redeem mankind, and therefore this is common to all.
But St. Paul spake after another sort; and men cannot by such childish arguments mar the doctrine of the gospel: for it is said plainly, that God hath saved us. Does this refer to all without exception? No; he speaketh only of the faithful. Again, does St. Paul include all the world? Some were called by preaching, and yet they made themselves unworthy of the salvation which was offered them: therefore they were reprobate. God left others in their unbelief, who never heard the gospel preached.
Therefore St. Paul directed himself plainly and precisely to those whom God had chosen and reserved to Himself. God's goodness will never be viewed in its true light, nor honored as it deserveth, unless we know that He would not have us remain in the general destruction of mankind; wherein He hath left those that were like unto us: from whom we do not differ; for we are no better than they: but so it pleased God. Therefore all mouths must be stopped; men must presume to take nothing upon themselves, except to praise God, confessing themselves debtors to Him for all their salvation.
We shall now make some remarks upon the other words used by St. Paul in this place. It is true that God's election could never be profitable to us, neither could it come to us, unless we knew it by means of the gospel; for this cause it pleased God to reveal that which He had kept secret before all ages. But to declare His meaning more plainly, he adds, that this grace is revealed to us now. And how? "By the appearing of our Savior Jesus Christ." When he saith that this grace is revealed to us by the appearing of Jesus Christ, he showeth that we should be too unthankful, if we could not content and rest ourselves upon the grace of the Son of God. What can we look for more? If we could climb up beyond the clouds, and search out the secrets of God, what would be the result of it? Would it not be to ascertain that we are His children and heirs?
Now we know these things, for they are clearly set forth in Jesus Christ. For it is said, that all who believe in Him shall enjoy the privilege of being God's children. Therefore we must not swerve from these things one jot, if we will be certified of our election. St. Paul hath already shown us, that God never loved us, nor chose us, only in the person of His beloved Son. When Jesus Christ appeared He revealed life to us, otherwise we should never have been the partakers of it. He hath made us acquainted with the everlasting counsel of God. But it is presumption for men to attempt to know more than God would have them know.
If we walk soberly and reverently in obedience to God, hearing and receiving what He saith in the Holy Scripture, the way will be made plain before us. St. Paul saith, when the Son of God appeared in the world, He opened our eyes, that we might know that He was gracious to us before the world was made. We were received as His children, and accounted just; so that we need not doubt but that the kingdom of heaven is prepared for us. Not that we have it by our deserts, but because it belongs to Jesus Christ, who makes us partakers with Himself.
When St. Paul speaketh of the appearing of Jesus Christ, he saith, "He hath brought life and immortality to light through the gospel." It is not only said that Jesus Christ is our Savior, but that He is sent to be a mediator, to reconcile us by the sacrifice of His death; He is sent to us as a lamb without blemish; to purge us and make satisfaction for all our trespasses; He is our pledge, to deliver us from the condemnation of death; He is our righteousness; He is our advocate, who maketh intercession with God that He would hear our prayers.
We must allow, all these qualities to belong to Jesus Christ, if we will know aright how He appeared. We must look at the substance contained in the gospel. We must know that Jesus Christ appeared as our Savior, and that He suffered for our salvation; and that we were reconciled to God the Father through His means; that we have been cleansed from all our blemishes, and freed from everlasting death. If we know not that He is our advocate, that He heareth us when we pray to God, to the end that our prayers may be answered, what will become of us; what confidence can we have to call upon God's name, who is the fountain of our salvation? But St. Paul saith, Jesus Christ hath fulfilled all things that were requisite for the redemption of mankind.
If the gospel were taken away, of what advantage would it be to us that the Son of God had suffered death, and risen again the third day for our justification? All this would be unprofitable to us. So then, the gospel putteth us in possession of the benefits that Jesus Christ hath purchased for us. And therefore, though He be absent from us in body, and is not conversant with us here on earth, it is not that He hath withdrawn Himself, as though we could not find Him; for the sun that shineth doth no more enlighten the world, than Jesus Christ showeth Himself openly to those that have the eyes of faith to look upon Him, when the gospel is preached. Therefore St. Paul saith, Jesus Christ hath brought life to light, yea, everlasting life.
He saith, the Son of God hath abolished death. And how did He abolish it? If He had not offered an everlasting sacrifice to appease the wrath of God, if He had not entered even to the bottomless pit to draw us from thence; if He had not taken our curse upon Himself, if He had not taken away the burden wherewith we were crushed down, where should we have been? Would death have been destroyed? Nay, sin would reign in us, and death likewise. And
indeed, let every one examine himself, and we shall find that we are slaves to Satan, who is the prince of death. So that we are shut no in this miserable slavery, unless God destroy the devil, sin, and death. And this is done: but how? He hath taken away our sins by the blood of our Lord Jesus Christ.
Therefore, though we be poor sinners, and in danger of God's judgment, yet sin cannot hurt us; the sting, which is venomous, is so blunted that it cannot wound us, because Jesus Christ has gained the victory over it. He suffered not the shedding of His blood in vain; but it was a washing wherewith we were washed through the Holy Ghost, as is shown by St. Peter. And thus we see plainly that when St. Paul speaketh of the gospel, wherein Jesus Christ appeared, and appeareth daily to us, he forgetteth not His death and passion, nor the things that pertain to the salvation of mankind.
We may be certified that in the person of our Lord Jesus Christ we have all that we can desire; we have full and perfect trust in the goodness of God, and the love He beareth us. But we see that our sins separate us from God, and cause a warfare in our members; yet we have an atonement through our Lord Jesus Christ. And why so? Because He hath shed His blood to wash away our sins; He hath offered a sacrifice whereby God hath become reconciled to us; to be short, He hath taken away the curse, that we may be blessed of God. Moreover, He hath conquered death, and triumphed over it; that He might deliver us from the tyranny thereof; which otherwise would entirely overwhelm us.
Thus we see that all things that belong to our salvation are accomplished in our Lord Jesus Christ. And that we may enter into full possession of all these benefits we most know that He appeareth to us daily by His gospel. Although He dwelleth in His heavenly
glory, if we open the eyes of our faith we shall behold Him. We must learn not to separate that which the Holy Ghost hath joined together. Let us observe what St. Paul meant by a comparison to amplify the grace that God showed to the world after the coming of our Lord Jesus Christ; as if He said, the old fathers had not this advantage, to have Jesus Christ appear to them, as He appeared to us.
It is true, they had the self-same faith; and the inheritance of heaven is theirs, as well as ours; God having revealed His grace to them as well as us, but not in like measure, for they saw Jesus Christ afar off, under the figures of the law, as St. Paul saith to the Corinthians. The veil of the temple was as yet stretched out, that the Jews could not come near the sanctuary, that is, the material sanctuary. But now, the veil of the temple being removed, we draw nigh to the majesty of our God: we come most familiarly to Him, in whom dwelleth all perfection and glory. In short, we have the body, whereas they had but the shadow (Col. 2:17).
The ancient fathers submitted themselves wholly to bear the affliction of Jesus Christ; as it is said in the 11th chapter of the Hebrews; for it is not said, Moses bore the shame of Abraham, but of Jesus Christ. Thus the ancient fathers, though they lived under the law, offered themselves to God in sacrifices, to bear most patiently the afflictions of Christ. And now, Jesus Christ having risen from the dead, hath brought life to light. If we are so delicate that we cannot bear the afflictions of the gospel, are we not worthy to be blotted from the book of God, and cast off? Therefore, we must be constant in the faith, and ready to suffer for the name of Jesus Christ, whatsoever God will; because life is set before us, and we have a more familiar knowledge of it than the ancient fathers had.
We know how the ancient fathers were tormented by tyrants, and enemies of the truth, and how they suffered constantly. The condition of the church is not more grievous in these days, than it was then. For now hath Jesus Christ brought life and immortality to light through the gospel. As often as the grace of God is preached to us, it is as much as if the kingdom of heaven were opened to us; as if God reached out His hand, and certified us that life was nigh; and that He will make us partakers of His heavenly inheritance. But when we look to this life, which was purchased for us by our Lord Jesus Christ, we should not hesitate to forsake all that we have in this world, to come to the treasure above, which is in heaven.
Therefore, let us not be willingly blind; seeing Jesus Christ layeth daily before us the life and immortality here spoken of. When St. Paul speaketh of life, and addeth immortality, it is as much as if he said, we already enter into the kingdom of heaven by faith. Though we be as strangers here below, the life and grace of which we are made partakers through our Lord Jesus Christ shall bring its fruit in convenient time; to wit, when He shall be sent of God the Father to show us the effect of things that are daily preached, which were fulfilled in His person when He was clad in humanity.
Pure Preaching of the Word
But shun profane and vain babblings; for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymeneus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. - 2 Timothy 2:16-18
We have already shown that St. Paul hath, not without cause, diligently exhorted Timothy to follow the pure simplicity of the Word of God, without disguising it. The doctrine which is set forth to us in God's name, to be the food of our souls, will be corrupted by the devil, if in his power; when he cannot destroy it, he blendeth things with it, in order to bring it into contempt, and destroy our knowledge of the will of God. There are many in this day who put themselves forward to teach; and what is the cause of it? Ambition carrieth them away; they disguise the Word of God, and thus Satan goeth about to deprive us of the spiritual life.
But this he is not able to accomplish, unless by some means the doctrine of God be corrupted. St. Paul repeateth the exhortation: that we must shun all unprofitable babbling, and stay ourselves upon plain teaching. which is forcible. He not only condemneth manifest errors, superstition, and lies, but he condemneth the disguising of the Word of God: as when men invent subtleties, to cloy men's ears; bringing no true nourishment to the soul, nor edification in faith, and the fear of God, to the hearers.
When St. Paul speaketh of vain babbling, he meaneth that which contenteth curious men; as we see many that take great pleasure in
vain questions, wherewith they seem to be ravished. They do not openly speak against the truth, but they despise it as a thing too common and base; as a thing for children and fools; as for them, they will know some higher and more profound matter. Thus they are at variance with that which would be profitable for them. Therefore, let us weigh well the words of St. Paul: vain babbling; as though he said, if there be nothing but fine rhetoric and exquisite words to gain him credit that speaketh, and to show that he is well learned, none of this should be received into the church; all must be banished.
For God will have His people to be edified; and He hath appointed His Word for that purpose. Therefore, if we go not about the salvation of the people, that they may receive nourishment by the doctrine that is taught them, it is sacrilege; for we pervert the pure use of the Word of God. This word profane, is set against that which is holy and dedicated to God. Whatsoever pertaineth to the magnifying of God, and increases our knowledge of His majesty, whereby we may worship Him; whatsoever draweth us to the kingdom of heaven, or taketh our affections from the world, and leadeth us to Jesus Christ, that we may be grafted into His body, is called holy.
On the contrary, when we feel not the glory of God, when we feel not to submit ourselves to Him, when we know not the riches of the kingdom of heaven, when we are not drawn into His service to live in pureness of conscience, when we know not what the salvation meaneth which was purchased by our Lord Jesus Christ, we belong to the world, and are profaned. The doctrine which serves to mislead us in such things, is also called profane. Thus we see what St. Paul's meaning is: to wit, when we come together in the name of God, it is not to hear merry songs, and to be fed with wind, that is, with vain and unprofitable curiosity, but to receive spiritual nourishment. For
God will have nothing preached in His name, but that which will profit and edify the hearers, nothing but that which containeth good matter.
But it is true, our nature is such, that we take great pleasure in novelty, and in speculations which seem to be subtle. Therefore, let us beware, and think as we ought, that we may not profane God's holy Word. Let us seek that which. edifieth, and not abuse ourselves by receiving that which hath no substance in it. It is hard to withdraw men from such vanity, because they are inclined to participate in it. But St. Paul showeth that there is nothing more miserable than such vain curiosity: "For they will increase unto more ungodliness." As if he had said, my friends, you know not at first sight what hurt cometh by these deceivers; who go about to gain credit and estimation among you, and with pleasant toys endeavor to please you; but believe me, they are Satan's instruments and such as in no wise serve God but increase unto more wickedness; that is. if they are let alone, they will mar the Christian religion; they will not leave one jot safe and sound. Therefore, see that you flee them as plagues, although at first sight, the poison which they bring be not perceived.
Every one of us should suspect himself, when we have to judge of this doctrine. And why so? Because (as I said before), we are all weak; our minds are altering and changing, and besides, we have a foolish desire that draweth to things which are unprofitable. And therefore let us beware that we do not satisfy our own desires. Although this doctrine may not seem bad to us at the first view, yet notwithstanding, if it has not a tendency to lead us to God, and strengthen us in His service, to confirm us in the faith and hope that is given us of everlasting life, it will deceive us in the end; and prove to be but a mixture which serveth no purpose, except to take away the good which we had received before.
To be short, those that have not this in view, to draw the world to God, and build up the kingdom of our Lord Jesus Christ, that He may rule among us, mar all. All the labor and pains they take but increases their wickedness; and if they be suffered to go on in this way, a gate is set open to Satan, whereby he may bring to nought whatsoever is of God. Although this is not done at the first blow, yet we see the end is such. To express this the better, St. Paul adds, "Their word will eat as doth a canker."
The word "eat," mentioned here, is not commonly understood; it is what the surgeons call, an eating sore, and what is also called, St. Anthony's fire: that is to say, when there is such an inflammation in any part of the body, that thc sore eateth not only the flesh and sinews, but the bones also. In short, it is a fire that devoureth all: the hand will cause the arm to be lost, and the foot the leg, unless at the beginning, the part that is affected be cut off; thus the man is in danger of losing his members, unless there be fit remedies provided for it; in this case we should spare no pains, but cut off the part affected, that the rest be not utterly destroyed.
Thus we view it here spiritually: for St. Paul showeth us that although we may have been well instructed in wholesome doctrine, all will be marred, if we give place to these unprofitable questions, and only endeavor to please the hearers, and feed their desires. Seeing we understand what St. Paul's meaning is, let us endeavor to put this exhortation into practice. When we see men go about, endeavoring to turn us aside from the true doctrine, let us shun them, and shut the gate against them. Unless we take it in hand at the first start, and entirely cut it off, it may be as difficult to control as the disease of which we have spoken.
Therefore, let us not be sleeping; for this is a matter of importance; it will prove a deadly disease, unless it be seen to in time. If this exhortation had been observed, things would be in a better condition at the present day in Christendom. For this doltishness of papistry is but the vain babbling spoken of by St. Paul. Even those who would be counted the greatest doctors among them, who are of many years standing, yea, and have spent their whole life in it, think upon nothing but foolish prattling; which serveth no other purpose than to lead men astray, as no man knoweth what they mean. It seemeth that the devil hath forged this language by a miraculous subtlety, in order that he might bring all doctrine into confusion.
It is plainly perceived that they have conspired to do contrary to that which St. Paul hath in God's name forbidden. For they that have thus turned the Word of God into a profane language of barbarous and unknown words shall be much less able to excuse themselves. Many there are that would gladly have pleasant things taught them; they would make pastime of the Word of God, and recreate themselves thereby; thus they seek vain and unprofitable teaching. They would bring error, contention, and debate into the church, and endeavor to bring the religion we hold into doubt, and obscure the Word of God.
Therefore we must be so much the more earnestly serve God, and continue constantly in the pureness of the gospel. If we have a desire to obey our God as we ought, we must practice that which is commanded us, and pray Him to cleanse the church from these plagues, for they are the devil's instruments. This might be applied to all corruptions and stumbling-blocks invented by the devil; but it is here spoken of concerning the doctrine whereby we are quickened, which is the true food of the soul.
Now let us come to that part of the subject, in which St. Paul informs us who are of this number. He saith, "Of whom is Hymeneus, and Philetus; who concerning the truth have erred, saying that the resurrection is past already: and overthrow the faith of some." When he nameth Hymeneus and Philetus, he showeth that we must not spare them, who, like scabby sheep, may infect the flock, but we must rather tell every one, what kind of men they are, that they may beware of them. Are we not traitors to cur neighbors when we see them in danger of being turned from God, and do not inform them of it? A wicked man that goeth about to establish perverse doctrine, and cause offences in the church, what is he but an impostor? If I dissemble when I see him, is it not as though I should see my neighbor in danger, and would not bid him beware?
If the life of the body ought to be so precious to us that we would do all in our power to preserve it, of how much more importance is the life of the soul! Those who endeavor to turn every thing upside down, will come and sow their false doctrine among the people, in order to draw them into a contempt of God. These barking dogs, these vile goats, these ravenous wolves, are they that have erred, and endeavored to overthrow the faith of the church: and yet we suffer them. Men will frequently say, must we be at defiance with them? Must we cast them off that they may fall into despair? This is said by those who think we ought to use gentleness; but what mercy is it to spare one man, and in the mean time to cast away a thousand souls, rather than warn them? We must not suffer wicked herbs to grow among us – lest they should get the upper hand, and choke whatsoever good seed there be, or utterly destroy it.
Satan cometh with his poison and plagues, that he may destroy all. We see the flock of God troubled and tormented with ravenous wolves, that devour and destroy whatsoever they can. Must we be
moved with mercy towards a wolf: and in the mean time let the poor sheep and lambs of which our Lord hath such a special care, let them. I say, perish? When we see any wicked man troubling the church? either by offences or false doctrine, we must prevent him as much as lieth in our power: we must warn the simple, that they be not misled and carried away; this I say, is our duty.
The Lord would have the wicked made known, that the world may discern them, that their ungodliness may be made manifest to all. St. Paul speaketh of some who are busy bodies, idlers &c.: these must be pointed out likewise, that they may be shunned. What must be done to those who have the sword in hand; who have become very devils; who can in no wise live in peace and concord, but thrust themselves forward to bring all to nought? When we see them thus, must we hold our peace? Let us learn to know them that trouble the church of God, and keep them back, and endeavor to prevent them from doing injury. Hereby we see how few there are that have a zeal for God's church.
We speak not only of open enemies (for we confess that we must name the papists, that we be not entangled with their error and superstition), but we see others that seek to turn us away from the simplicity of the gospel: they endeavor to bring all things into disorder; they sow tares, that they may bring this doctrine into hatred, and cause men to be grieved with it; others would have a licentious liberty to do what wickedness they choose, and thus throw off the yoke of our Lord Jesus Christ. We see others, who seek nothing but to fill the world with wickedness, blasphemies, and vileness, and thus endeavor to tread the reverence of God under foot. We likewise see gross drunkards and tiplers, who endeavor to bring all men into confusion.
And yet, who is there among us that setteth himself against these things? Who is there that saith, let us beware and be watchful? On the contrary, those that ought to reprove such wickedness sharply not only wink at it, and let it pass, but they favor it, and give it their support. We see the wickedness that overspreads the land; we see those that endeavor to pervert and bring to nought our salvation, and bring the church of God into doubt; and shall we dissemble, and make as though we saw none of these things? We may boast as much as we please about being Christians, yet there are more devils among us than Christians, if we countenance such things.
Therefore, let us look well to the doctrine which is here given us; and if we see wicked persons trying to infect the church of God, to darken good doctrine, or destroy it, let us endeavor to bring their works to light, that every one may behold them, and thereby be enabled to shun them. If we attend not to these things, we are traitors to God, and have no zeal for His honor, nor for the salvation of the church. We must be professed enemies of wickedness, if we will serve God. It is not enough for us merely to refrain from committing sin, but we must condemn it as much as possible, that it may not bear any sway, or get the upper hand of us.
After St. Paul hath named these two individuals, he informs us that they turned away from the faith, insomuch that they said the resurrection was passed. So we see their fall was horrible. Hymeneus and Philetus were not obscure men; for St. Paul makes mention of them, although they were afar off, Timothy being at this time in Ephesus. It is therefore evident that they were famous men. They had been for some time in great reputation, as chief pillars in the church. But we see how far they fell; even to renounce everlasting salvation which was purchased for us by our Lord Jesus Christ. If we look not for the resurrection, of what use is it for us to teach that
there is a redeemer who hath saved us from the slavery of death? Of what use will the death and passion of our Lord Jesus Christ be to us, unless we wait for the fruit that is promised us in the latter day, at His coming?
Notwithstanding these men had been for a season of the number of the faithful, yet they fell, as it were, into the bottomless gulf of hell. Thus God declareth His vengeance toward them that abuse His gospel. It seemeth that these men were drunken with foolish ambition: they sought nothing but renown; they disguised the simplicity of the Word of God, and endeavored to show themselves greater than others. But God esteemeth His Word far higher than He doth man; for if men cast it down and make a mock of it, He will not hold them guiltless. Thus we see that those who were like angels have become very devils: they are blinded, and yet they would become great doctors.
The ability of these persons, of whom St. Paul speaketh, were not of the common sort; they were not idiots, but of high standing in all the churches: and yet they are fallen into such blindness that they deny the resurrection of the dead: that is, they renounce the chiefest article of our religion and deprive themselves of all hope of salvation. How is this possible! It seemeth strange that men who were able to teach others should come to such gross and beastly ignorance. Thus we see how God revengeth scoffers and scorners that abuse His Word. It cannot be but He must cast them off into a state of reprobation; that they may never be able to discern any more, and become utterly void of all reason.
Therefore, if at this day, we see men become beastly, after having known the truth of God, and become void of reason, we must know that God will thereby magnify His Word, and cause us to feel
the majesty thereof. And why so? Because He punished the contempt of it by giving such persons to the devil, and giving him full liberty over them. Therefore we must not be offended when we see those who have tasted the gospel, revolt from the obedience of God; but let it rather be a confirmation of our faith: for God showeth us plainly that His Word is of such importance that He cannot in any wise have men abuse it, nor take it in vain, neither disguise or profane it.
We must learn to take heed, and walk fearfully and carefully. Let us view these things as a looking-glass set before our eyes, that we may see those who seemed to be passing for good Christians, fallen; having in themselves nothing but wickedness, using detestable speeches, having nothing but filthiness in all their lives. Seeing God hath placed these things before us, let us take warning thereby, and awake and walk in the simplicity of the gospel, that we may not become a prey to Satan.
It is true, these men had a fantastical resurrection as some do at the present day; who would make us believe that to become Christians was to rise again: but the Scripture calleth us to the coming of our Lord Jesus Christ that we be always ready and prepared, that He may be made manifest; and until that time our life is hidden, and we are, as it were, in the shadow of death. When the Scripture calleth us to our Lord Jesus, these fanatics say, we must look for no other resurrection, except that which takes place when we are enlightened in the gospel.
We will here observe that our old man must be crucified, if we will be partakers of the glory of our Lord Jesus Christ, and rise again with Him. St. Paul hath shown us, that if we will be of the kingdom of our Lord Jesus Christ, we must be partakers of His cross; we must walk in death before we can come to life. How long will this death
continue? As long as we are in this world. Therefore St. Peter saith, baptism is, as it were, a figure of the ark of Noah (I Pet. 3:21). For we must be enclosed, as it were, in a grave; being dead to the world, if we will be quickened by the mark of our Lord Jesus Christ.
They that would have a resurrection at midway, do they not pervert the nature of baptism, and consequently all the order that God hath set among us? Let us learn that until God shall take us out of this world, we must be as pilgrims in a strange country: and that our salvation shall not be shown us until the coming of our Lord Jesus Christ: for He has become the first fruits of them that slept (I Cor. 15). And likewise, "He is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence" (Col. 1:18). It is true that Jesus Christ has risen again; but He must needs appear to us, and His life and glory must be shown us before we can come to Him.
St. John saith that we are sure we are God's children: that we shall see Him even as He is, when we shall be made like Him. It is true, God is revealed to us when He transformed us into His image; but that which we conceive by faith, is not yet seen, we must hope for it at the coming of our Lord Jesus Christ. Notwithstanding the great absurdity of the error, St. Paul informs us that the two individuals here spoken of, have overthrown the faith of some. This is a thing that ought to make us tremble; to think that a doctrine which ought to be laid aside at the first sight should overthrow the faith of some.
We see how the children of God are afflicted in this world; yea, it is often pitiable to behold their situation; while the unbelievers who contemn God, are at their ease, and live in pleasure. They make their triumph, whereas the saints are made as the off-scouring of the world (I Cor. 4:13). How is it possible for men to conceive this
heresy: to say the resurrection is already past? And yet we see that this was welcome to some; yea, in the primitive church in the time of the apostles. When they, whom Jesus Christ had chosen to preach His truth throughout the world, still lived, some fell from the faith.
When we see such an example, have we not occasion to be astonished, and walk in fear! Not that we should doubt but what God will help and guide us, but it behooveth us to arm ourselves with prayer, and rely upon the promises of our God. Well may we be amazed, when we think upon the heinousness of this error; that God hath suffered some to be turned away from the faith already. If the apostles, who exercised all the power that was given them from above to maintain the truth of God, could not prevent men from being misled, what must we expect now-a-days! Let us be diligent in prayer, and flee to God that He may preserve us by His Holy Spirit. May we not be puffed up with presumption, but consider our nothingness, for we should quickly be overthrown, if we were not upheld by the supreme Being.
These lessons are not given us without a cause. Although Hymeneus and Philetus are not alive at this day, yet in their persons the Holy Ghost meant to degrade the wicked, who go about to pervert our faith; that we may not be grieved at whatsoever comes to pass; that we may not depart from the good way, but be guarded against all offences. We must not be so puffed up with pride, as to go astray after our own foolish imaginations; but we must take heed, and keep ourselves in obedience to the Word of God. Then we shall be daily more and more confirmed, until our good God taketh us to His everlasting rest, whereunto we are called.
The Word Our Only Rule
Unto the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny him: being abominable and disobedient, and unto every good work reprobate. - Titus 1:15-16
St. Paul hath shown us that we must be ruled by the Word of God, and hold the commandments of men as vain and foolish; for holiness and perfection of life belongeth not to them. He condemneth some of their commandments, as when they forbid certain meats, and will not suffer us to use that liberty which God giveth the faithful. Those who troubled the church in St. Paul's time, by setting forth such traditions, used the commandments of the law as a shield. These were but men's inventions: because the temple was to be abolished at the coming of our Lord Jesus Christ. Those in the church of Christ, who hold this superstition, to have certain meats forbidden, have not the authority of God, for it was against His mind and purpose that the Christian should be subject to such ceremonies.
To be short, St. Paul informs us in this place that in these days we have liberty to eat of all kinds of meat without exception. As for the health of the body, that is not here spoken of; but the matter here set forth is that men shall not set themselves up as masters, to make laws for us contrary to the Word of God. Seeing it is so, that God putteth no difference between meats, let us so use them; and never inquire what men like, or what they think good. Notwithstanding, we must use the benefits that God hath granted us, soberly and moderately. We must remember that God hath made meats for us,
not that we should fill ourselves like swine, but that we should use them for the sustenance of life: therefore, let us content ourselves with this measure, which God hath shown us by His Word.
If we have not such a store of nourishment as we would wish, let us bear our poverty patiently, and practise the doctrine of St. Paul; and know as well how to bear poverty as riches. If our Lord give us more than we could have wished for, yet must we bridle our appetites. On the other side, if it please Him to cut off our morsel, and feed us but poorly, we must be content with it, and pray Him to give us patience when we have not what our appetites crave. To be short, we must have recourse to what is said in Romans 13: "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Let us content ourselves to have what we need, and that which God knoweth to be proper for us; thus shall all things be clean to us, if we be thus cleansed.
Yet it is true that although we were ever so unclean, the meats which God hath made are good; but the matter we have to consider is the use of them. When St. Paul saith all things are clean., he meaneth not that they are so of themselves, but as relateth to those that receive them; as we have noticed before, where he saith to Timothy, all things are sanctified to us by faith and giving of thanks. God hath filled the world with such abundance that we may marvel to see what a fatherly care He hath over us: for to what end or purpose are all the riches here on earth, only to show how liberal He is toward man!
If we know not that He is our Father, and acteth the part of a nurse toward us, if we receive not at His hand that which He giveth us, insomuch that when we eat, we are convinced that it is God that nourisheth us, He cannot be glorified as He deserveth; neither can we eat one morsel of bread without committing sacrilege; for which
we must give an account. That we may lawfully enjoy these benefits, which have been bestowed upon us, we must be resolved upon this point (as I said before), that it is God that nourisheth and feedeth us.
This is the cleanness spoken of here by the apostle; when he saith, all things are clean, especially when we have such an uprightness in us that we despise not the benefits bestowed upon another, but crave our daily bread at the hand of God, being persuaded that we have no right to it, only to receive it as the mercy of God. Now let us see from whence this cleanness cometh. We shall not find it in ourselves, for it is given us by faith. St. Peter saith, the hearts of the old fathers were cleansed by this means; to wit, when God gave them faith (Acts 15).
It is true that he here hath regard to the everlasting salvation; because we were utterly unclean until God made Himself known to us in the name of our Lord Jesus Christ; who, being made our Redeemer, brought the price and ransom of our souls. But this doctrine may, and ought to be applied to what concerneth this present life; for until we know that, being adopted in Jesus Christ, we are God's children, and consequently that the inheritance of this world is ours, if we touch one morsel of meat, we are thieves; for we are deprived of, and banished from all the blessings that God made, by reason of Adam's sin until we get possession of them in our Lord Jesus Christ.
Therefore, it is faith that must cleanse us. Then will all meats be clean to us: that is, we may use them freely without wavering. If men enjoin spiritual laws upon us, we need not observe them, being assured that such obedience cannot please God, for in so doing, we set up rulers to govern us, making them equal with God, who reserveth all power to Himself. Thus, the government of the soul
must be kept safe and sound in the hands of God. Therefore, if we allow so much superiority to men that we suffer them to inwrap our souls with their own bands, we so much lessen and diminish the power and empire that God hath over us.
And thus the humbleness that we might have in obeying the traditions of men would be worse than all the rebellion in the world; because it is robbing God of His honor, and giving it, as a spoil, to mortal men. St. Paul speaketh of the superstition of some of the Jews, who would have men still observe the shadows and figures of the law; but the Holy Ghost hath pronounced a sentence which must be observed to the end of the world: that God hath not bound us at this day to such a burden as was borne by the old fathers; but hath cut off that part which He had commanded, relative to the abstaining from meats; for it was a law but for a season.
Seeing God hath thus set us at liberty, what rashness it is for worms of the earth to make new laws; as though God had not been wise enough. When we allege this to the papists, they answer that St. Paul spake of the Jews, and of meats that were forbidden by the law. This is true, but let us see whether this answer be to any purpose, or worth receiving. St. Paul not only saith that it is lawful for us to use that which was forbidden, but he speaketh in general terms, saying, all things are clean. Thus we see that God hath here given us liberty, concerning the use of meats; so that He will not hold us in subjection, as were the old fathers.
Therefore, seeing God hath abrogated that law which was made by Him, and will not have it in force any longer, what shall we think when we see men inventing traditions of their own; and not content themselves with what God hath shown them? In the first place, they still endeavor to hold the church of Christ under the restrictions of
the Old Testament. But God will have us governed as men of years and discretion, which have no need of instruction suitable for children. They set up man's devices, and say we must keep them under pain of deadly sin; whereas God will not have His own law to be observed among us at this day, relative to types and shadows, because it was all ended at the coming of our Lord Jesus Christ.
Shall it then be lawful to observe what men have framed in their own wisdom? Do we not see that it is a matter which goeth directly against God? St. Paul setteth himself against such deceivers: against such as would bind Christians to abstain from meats as God had commanded in His law. If a man say, it is but a small matter to abstain from flesh on Friday, or in Lent, let us consider whether it be a small matter to corrupt and bastardize the service of God! For surely those that go about to set forth and establish the tradition of men, set themselves against that which God hath appointed in His Word, and thus commit sacrilege.
Seeing God will be served with obedience, let us beware and keep ourselves within those bounds which God hath set; and not suffer men to add any thing to it of their own. There is something worse in it than all this: for they think it a service that deserveth something from God to abstain from eating flesh. They think it a great holiness: and thus the service of God, which should be spiritual, is banished, as it were, while men busy themselves about foolish trifles. As the common saying is, they leave the apple for the paring.
We must be faithful, and stand fast in our liberty; we must follow the rule which is given us in the Word of God, and not suffer our souls to be brought into slavery by new laws, forged by men. For it is a hellish tyranny, which lesseneth God's authority and mixeth
the truth of the gospel with figures of the law; and perverteth and corrupteth the true service of God, which ought to be spiritual. Therefore, let us consider how precious a privilege it is to give thanks to God with quietness of conscience, being assured it is His will and pleasure that we should enjoy His blessings: and that we may do so, let us not entangle ourselves with the superstitions of men, but be content with what is contained in the pure simplicity of the gospel. Then, as we have shown concerning the first part of our text, unto them that are pure, all things will be pure.
When we have received the Lord Jesus Christ, we know that we shall be cleansed from our filthiness and blemishes; for by His grace we are made partakers of God's benefits, and are taken for His children, although there be nothing but vanity in us. "But unto them that are defiled and unbelieving, is nothing pure." By this St. Paul meaneth that whatsoever proceedeth from those that are defiled and unbelieving is not acceptable to God but is full of infection. While they are unbelieving, they are foul and unclean; and while they have such filthiness in them, whatsoever they touch becomes polluted with their infamy.
Therefore, all the rules and laws they can make shall be nothing but vanity: for God disliketh whatsoever they do; yea, He utterly abhorreth it. Although men may torment themselves with ceremonies and outward performances, yet all these things are vain until they become upright in heart: for in this the true service of God commenceth. So long then as we are faithless, we are filthy before God. These things ought to be evident to us; but hypocrisy is so rooted within us that we are apt to neglect them. It will readily be confessed that we cannot please God by serving Him until our hearts be rid of wickedness.
God strove with the people of old time about the same doctrine; as we see especially in the second chapter of the prophet Haggai: where he asketh the priests, if a man touch a holy thing, whether he shall be made holy or not, the priests answered, no. On the contrary, if an unclean man touch a thing, whether it shall become unclean or no, the priests answered and said, it shall be unclean: so is this nation, saith the Lord, and so are the works of their hands. Now let us notice what is contained in the figures and shadows of the law. If an unclean man had handled any thing, it became unclean, and therefore must be cleansed. Our Lord saith, consider what ye be: for ye have nothing but uncleanness and filth; yet notwithstanding, ye would content Me with your sacrifices, offerings, and such like things. But He saith, as long as your minds are entangled with wicked lusts, as long as some of ye are whoremongers, adulterers, blasphemers, and perjurers, as long as ye are full of guile, cruelty, and spitefulness, your lives are utterly lawless, and full of all uncleanness; I cannot abide it, how fair soever it may seem before men.
We see then that all the services we can perform, until we are truly reformed in our hearts, are but mockeries; and God condemneth and rejecteth every whit of them. But who believeth these things to be so? When the wicked, who are taken in their wickedness, feel any remorse of conscience, they will endeavor by some means or other to compound with Cod by performing some ceremonies: they think it sufficient to satisfy the minds of men, believing that God ought likewise to be satisfied therewith. This is a custom which has prevailed in all ages.
It is not only in this text of the prophet Haggai that God rebuketh men for their hypocrisy, and for thinking that they may obtain His favor with trifles, but it was a continual strife which all the
prophets had with the Jews. It is said in Isa. 1:13, 14, 15: "Bring no more vain oblations; incense is an abomination unto me; the newmoons and sabbaths, the calling of assemblies, I cannot away with: it is iniquity, even the solemn meeting, your new-moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood."
And again it is said, "Though ye offer me burnt offerings, and your meat-offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts" (Amos 5 :22). God here showeth us that the things which He Himself had commanded were filthy and unclean when they were observed and abused by hypocrites. Therefore, let us learn that when men serve God after their own fashion, they beguile and deceive themselves. It is said in another text of Isaiah, "Who hath required these things at your hands ?" Wherein it is made manifest that if we will have God approve our works, they must be according to His divine Word.
Thus we see what St. Paul's meaning is when he saith there is nothing clean to them that are unclean. And why? For even their mind and conscience are defiled. By this he showeth (as I before observed) that until such times as we have learned to serve God aright, in a proper manner, we shall do no good at all by our own works; although we may flatter ourselves that they are of great importance, and by this means rock ourselves to sleep.
Let us now see what the traditions of popery are. The chief end of them are to make an agreement with God, by their works of supererogation, as they term them; that is, their surplus works; which are, when they do more than God commandeth them.
According to their own notions, they discharge their duty towards Him and content Him with such payment as they render by their works, and thereof make their account. When they have fasted their saints evenings, when they have refrained from eating flesh upon Fridays, when they have attended mass devoutly, when they have taken holy water, they think that God ought not to demand any thing more of them and that there is nothing amiss in them.
But in the mean time, they cease not to indulge themselves in lewdness, whoredom, perjury, blasphemy, &c.: every one of them giving himself to those vices; yet notwithstanding, they think God ought to hold Himself well paid with the works they offer Him; as for example, when they have taken holy water, worshipped images, rambled from altar to altar, and other like things, they imagine that they have made sufficient payment and recompense for their sins. But we hear the doctrine of the Holy Ghost concerning such as are defiled; which is, there is nothing pure nor clean in all their doings.
But we will put 'the case, by supposing that all the abominations of the papists were not evil in their own nature; yet notwithstanding, according to this doctrine of St. Paul, there can be nothing but uncleanness in them, for they themselves are sinful and unclean. The holiness of these men consists in gewgaws and trifles. They endeavor to serve God in the things that He doth not require, and at the same time leave undone things that He hath commanded in His law.
It has been the case in all ages that men have despised God's law for the sake of their own traditions. Our Lord Jesus Christ upbraided the Pharisees, when He saith, "Why do ye also transgress the commandment of God by your tradition" (Mat. 15:3). Thus it was in former times, in the days of the prophets. Isaiah crieth out, "Wherefore the Lord said, forasmuch as this people draw near me
with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work and wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (chap. 25:13). While men occupy themselves about traditions, they pass over the things that God hath commanded in His Word.
This it is that caused Isaiah to cry out against such as set forth men's traditions; telling them plainly that God threatened to blind the wisest of them, because they turned away from the pure rule of His Word to follow their own foolish inventions. St. Paul likewise alludes to the same thing, when he saith they have no fear of God before their eyes. Let us not deceive ourselves; for we know that God requireth men to live uprightly, and to abstain from all violence, cruelty, malice, and deceit; that none of these things should appear in our life. But those that have no fear of God before their eyes, it is apparent that they are out of order, and that there is nothing but uncleanness in their whole life.
If we wish to know how our life should be regulated, let us examine the contents of the Word of God; for we cannot be sanctified by outward show and pomp, although they are so highly esteemed among men. We must call upon God in sincerity, and put our whole trust in Him; we must give up pride and presumption, and resort to Him with true lowliness of mind that we be not given to fleshly affections. We must endeavor to hold ourselves in awe, under subjection to God, and flee from gluttony, whoredom, excess, robbery, blasphemy, and other evils. Thus we see what God would have us do, in order to have our life well regulated.
When men would justify themselves by outward works, it is like covering a heap of filth with a clean linen cloth. Therefore, let us put away the filthiness that is hidden in our hearts; I say, let us drive the evil from us, and then the Lord will accept of our life: thus we may see wherein consists the true knowledge of God! When we understand this aright, it will lead us to live in obedience to His will. Men have not become so beastly, as to have no understanding that there is a God who created them. But this knowledge, if they do not submit to His requirements, serves as a condemnation to them: because their eyes are blindfolded by Satan; insomuch, that although the gospel may be preached to them, they do not understand it; in this situation we see many at the present day. How many there are in the world that have been taught by the doctrine of the gospel, and yet continue in brutish ignorance!