We have shown this morning, according to the text of 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 that, although God chose men before the world began, yet it was according as he foresaw that one would be different from another. The scripture shows 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 that, though he regarded not the deserts that were past, he had an eye to those that were to come. For, they say, 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 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 Paul a liar, who says God rendered no reward to our works when he chose us, because he did it before the world began. But though the authority of 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 pleases God to take those to himself whom he would. And for this cause Paul uses these words in another place, when he says, men have nothing of which to rejoice, for no man finds himself better than his fellows, unless it be because God discerns 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 who would be glad if the truth of God were destroyed. Such men fight against the Holy Spirit, 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, whatever and however we build, it will come to nought.

We must here notice what Paul joins together: namely, the grace of Jesus Christ, with the everlasting counsel of God the Father. And then he brings us to our calling, that we may be assured of God's goodness, and of his will, which would have remained hid from us, unless we had a witness of it. Paul says in the first place that the grace which hangs 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 us, and allow us for his children. Otherwise, God could not look upon us but 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 considers 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 joins us to him, he makes us such as pleases 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 God is a judge of sinners, so that we cannot hope for any goodness or favor at his hands, but look rather for vengeance. For without Jesus Christ his majesty will always be terrible and fearful to us. If we hear mention made of his everlasting purpose, we cannot but be afraid, as though he were already armed to plunge us into misery. But when we know that all grace rests in Jesus Christ, then we may be assured that God loved us, although we were unworthy.

In the second place, we must notice that Paul speaks not simply of God's election, for that would not put us beyond doubt, but we should rather remain in perplexity and anguish. He adds the calling, whereby God has opened his counsel, which before was unknown to us, and which we could not reach. How shall we know, then, that God has chosen us, that we may rejoice in him, and boast of the goodness that he has bestowed upon us? Those who speak against God's election leave the gospel alone. They leave all that God lays before us to bring us to him, all the means that he has appointed for us, and knows to be fit and proper for our use. We must not go on so, but according to 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 calls us. And how? Surely, when it pleases 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 says the prophet Isaiah, and also the apostle Paul? But when it pleases God to communicate himself to us familiarly, then we receive that which surmounts the knowledge of all men, for we have a good and faithful witness, which is the Holy Spirit, that raises us above the world, and brings 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 has taken us to be his children or not. What then? Let us look at what is set forth in the gospel. There God shows 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 Spirit 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 who, notwithstanding, are reprobate. Yea, and God discovers and shows that he has 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 makes 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 has 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 who will say, who are they whom God has 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 says, "By grace are you saved through faith." 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 shows: namely, when God gives us faith, we must know that we are not capable of receiving the gospel, except as he has framed us by the Holy Spirit.

It is not enough for us to hear the voice of man, unless God works within, and speaks to us in a secret manner by the Holy Spirit, and from there comes faith. But what is the cause of it? Why is faith given to one and not to another? Luke shows us, saying, "As many as were ordained to eternal life believed." There were a great number of hearers, and yet but few of them received the promise of salvation. And what few were they? Those who were appointed to salvation. Again, Paul speaks 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 has plucked out their eyes, and that they have become void of all reason, if they cannot see a thing so plain and evident.

Paul says, God has 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 has given us faith, it is not because there is no higher cause. And whoever cannot come to the everlasting election of God takes somewhat from him, and lessens 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 by saying, 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 has 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 has 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 has 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 has 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 consists in itself, and in its own nature. But we may read it, for God gives a witness of it, when he calls us to himself by the gospel and by faith.

For even as the original, or first copy, takes nothing from the letter or writing that is read, even so we must be out of doubt of our salvation. When God certifies us by the gospel that he takes 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 Spirit. 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 confirms the witness which we have in the gospel. We must not doubt but that God has registered our names before the world was made, among his chosen children, but the knowledge of this 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 near 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 has 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 Paul, when he says, 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 where our salvation comes.

God would not leave us in doubt, neither would he hide his counsel, that we might not know how our salvation was secured, but he has called us to him by his gospel, and has sealed the witness of his goodness and fatherly love in our hearts. So then, having such a certainty, let us glorify God, that he has called us of his free mercy. Let us rest ourselves upon our Lord Jesus Christ, knowing that he has not deceived us, when he caused it to be preached that he gave himself for us, and witnessed it by the Holy Spirit. For faith is an undoubted token that God takes us for his children, and thereby we are led to the everlasting election, according as he had chosen us before.

He says not that God has 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: namely, because God has foreordained 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 Paul spoke after another sort, and men cannot by such childish arguments mar the doctrine of the gospel, for it is said plainly that God has saved us. Does this refer to all without exception? No, he speaks only of the faithful. Again, does 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 Paul directs 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 deserves, unless we know that he would not have us remain in the general destruction of mankind, wherein he has left those who 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 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 says that this grace is revealed to us by the appearing of Jesus Christ, he shows 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. Paul has already shown us that God never loved us, nor chose us, but only in the person of his beloved Son. When Jesus Christ appeared, he revealed life to us. Otherwise we should never have been partakers of it. He has 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 says in the holy scripture, the way will be made plain before us. Paul says, 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 Paul speaks of the appearing of Jesus Christ, he says, "He has 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 makes 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 hears 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 Paul says, Jesus Christ has 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 puts us in possession of the benefits that Jesus Christ has purchased for us. And therefore, though he be absent from us in body, and is not present with us here on earth, it is not that he has withdrawn himself, as though we could not find him. For the sun that shines does no more enlighten the world, than Jesus Christ shows himself openly to those who have the eyes of faith to look upon him, when the gospel is preached. Therefore Paul says, Jesus Christ has brought life to light, yea, everlasting life.

He says, the Son of God has 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 there, 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? No, 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 up in this miserable slavery, unless God destroy the devil, sin, and death. And this is done. But how? He has 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 Spirit, as is shown by Peter. And thus we see plainly, that when Paul speaks of the gospel, wherein Jesus Christ appeared, and appears daily to us, he forgets 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 bears 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 has shed his blood to wash away our sins. He has offered a sacrifice whereby God has become reconciled to us. To be short, he has taken away the curse, that we may be blessed of God. Moreover, he has 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 must know that he appears to us daily by his gospel. Although he dwells 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 Spirit has joined together. Let us observe what 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 selfsame faith, and the inheritance of heaven is theirs, as well as ours, God having revealed his grace to them as well as to us. But not in like measure, for they saw Jesus Christ afar off, under the figures of the law, as Paul says to the Corinthians. The veil of the temple was as yet stretched out, so 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 near to the majesty of our God. We come most familiarly to him, in whom dwells all perfection and glory. In short, we have the body, whereas they had but the shadow.

The ancient fathers submitted themselves wholly to bear the affliction of Jesus Christ, as it is said in the eleventh chapter of the Hebrews, for it is not said that 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, has 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, whatever 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 has 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 near, 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 lays daily before us the life and immortality here spoken of. When Paul speaks of life, and adds 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: namely, 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.