XXXII, Again, it is not without reason that we include all the promises in Christ: (m), as the apostle in the knowledge of him includes the whole Gospel; and in another place teaches, that."all the promises of God in him are yea, and in him amen." (n). The reason of which is plain. For, if God promises any thing, he gives a proof of his benevolence; so that there is no promise of his which is not a testimony of his love. Nor does it affect the argument, that the impious, when they are loaded with great and continual benefits from the Divine goodness, render themselves obnoxious to a heavier judgment. For since they neither think nor acknowledge that they receive those things from the hand. of the Lord, or if ever they acknowledge it, yet they never reflect within themselves on his goodness; they cannot, thereby be instructed concerning his mercy, any more than the brutes, who, according to the circumstances of their condition, receive the same effusion of his liberality, but never perceive it. Nor is it any more repugnant to our argument, that by generally rejecting the promises designed for them, they draw down on themselves severer vengeance. For although the efficacy of the promises is manifested only when they have obtained credit with us; yet their force and propriety are never extinguished by our unbelief or ingratitude. Therefore, when the Lord by his promises invites a man not only to receive, but also to meditate on the effects of his, goodness, he at the same time gives him a declaration of his love. Whence we must return to this principle, that every promise is an attestation of the Divine love to us. But it is beyond all controversy, that no man is loved by God but in Christ; (0) he is the " beloved Son," in whom the love of the Father perpetually rests, and then from him diffuses itself to us: as Paul says, that we are "accepted in the beloved." (p) It must therefore be communicated to us by his mediation. (9) Wherefore the apostle, in another place, calls him "our peace," (r) and elsewhere represents him as the bond by which God is united to. us in his paternal love. It fol lows, that whenever any promise is presented to us, our eyes must be directed to him: and that Paul is correct in stating, that all the promises of God are confirmed and accomplished (m) 1 Cor. ii. 2. (n) 2 Cor. i. 20. (0) Matt. iii. 17.-xvii. 5.. (r) Rom. viii. 3. in him. (s) This is opposed by some examples. For it is not credible that Naaman the Syrian, when he inquired of the prophet respecting the right method of worshipping God, (†) was instructed concerning the Mediator; yet his piety is commended. Cornelius, (u) a Gentile and Roman, could scarcely be acquainted with what was not universally or clearly known among the Jews; yet, his benefactions and prayers were acceptable to God: and the sacrifices of Naaman received the approbation of the prophet, which neither of these persons could have obtained without faith. Similar was the case of the Eunuch to whom Philip was conducted; (w) who, unless he had been possessed of some faith, would never have incurred the labour and expense of a long and difficult journey, for the sake of worshipping at Jerusalem. Yet we see how, on being interrogated by Philip, he betrayed his ignorance of the Mediator. I confess, indeed, that their faith was in some measure implicit, not only with respect to the person of Christ, but with respect to the power and office assigned him by the Father. At the same time it is certain that they had imbibed principles, which afforded them some notion of Christ, however slight: nor should this be thought strange; for the Eunuch would not have hastened from a remote country to Jerusalem to adore an unknown God; nor did Cornelius spend so much time, after having once embraced the Jewish religion, without acquainting himself with the rudiments of sound doctrine. With regard to Naaman, it would have been extremely absurd for Elisha, who directed him concerning the minutest particulars, to have been silent on the most important subject. Although their knowledge of Christ therefore might be obscure, yet to suppose that they had none is unreasonable; because they practised the sacrifices of the law, which must have been distinguished by their end, that is, Christ, from the illegitimate sacrifices of the heathens. XXXIII. This simple and external demonstration of the Divine word ought, indeed, to be fully sufficient for the production of faith, if it were not obstructed by our blindness and pervérseness. But such is our propensity to error, that our mind can never adhere to Divine truth; such is our dulness, (s) Rom. xv. 8. (t) 2 Kings v. 17-19. that we can never discern the light of it. Therefore, nothing is effected by the word, without the illumination of the Holy Spirit. Whence it appears, that faith is far superior to human intelligence. Nor is it enough for the mind to be illuminated by the Spirit of God, unless the heart also be strengthened and supported by his power. On this point, the schoolmen are altogether erroneous, who, in the discussion of faith, regard it as a simple assent of the understanding, entirely neglecting the confidence and assurance of the heart. Faith therefore is a singular gift of God in two respects; both as the mind is enlightened to understand the truth of God, and as the heart is established in it. For the Holy Spirit not only originates faith, but increases it by degrees, till he conducts us by it all the way to the heavenly kingdom. "That good thing," says Paul, "which was committed unto thee, keep, by the Holy Ghost which dwelleth in us." (x) If it be urged, that Paul declares the Spirit be given to us "by the hearing of faith," (y) this objection is easily answered. If there were only one gift of the Spirit, it would be absurd to represent the Spirit as the effect of faith, of which he is the author and cause; but when the apostle is treating of the gifts with which God adorns his church, to lead it, by advancements in faith, forwards to perfection, we need not wonder that he ascribes those gifts to faith which prepares us for their reception. It is accounted by the world exceedingly paradoxical, when it is affirmed, that no one can believe in Christ, but he to whom it is given. But this is partly for want of considering the depth and sublimity of heavenly wisdom, and the extreme dulness of man in apprehending the mysteries of God, and partly from not regarding that firm and steadfast constancy of heart which is the principal branch of faith. XXXIV. But if, as Paul tells us, no one is acquainted with the will of a man but "the spirit of a man which is in him,"(z) how could man be certain of the will of God? And if we are uncertain respecting the truth of God in those things which are the subjects of our present contemplation, how should we have a greater certainty of it, when the Lord promises such things (y) Gal. iii. 2. (z) 1 Cor. ii. 11. (x) 2 Tim. i. 14. as no eye sees and no heart conceives? Human sagacity is here so completely lost, that the first step to improvement, in the divine school, is to forsake it. For, like an interposing veil, (a) it prevents us from discovering the mysteries of God, which are revealed only to babes. (b) "For flesh and blood hath not revealed," (c) and "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."(d) The aids of the Spirit therefore are necessary, or rather it is his influence alone that is efficacious here. "Who hath known the mind of the Lord? or who hath been his counsellor?" (e) but "the Spirit searcheth all things, yea, the deep things of God:"(ƒ) and through him "we have the mind of Christ." (g) "No man can come to me (says he) except the Father, which hath sent me, draw him. Every man therefore that heard and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God." Therefore as we can never come to Christ, unless we are drawn by the Spirit of God; so when we are drawn, we are raised both in mind and in heart above the reach of our own understanding. For illuminated by him, the soul receives as it were new eyes for the contemplation of heavenly mysteries, by the splendour of which it was before dazzled. And thus the human intellect, irradiated by the light of the Holy Spirit, then begins to relish those things which pertain to the kingdom of God, for which before it had not the smallest taste. Wherefore Christ's two disciples receive no benefit from his excellent discourse to them on the mysteries of his kingdom, (h) till he opens their understanding that they may understand the Scriptures. Thus though the apostles were taught by his divine mouth, yet the Spirit of Truth must be sent to them, to instil into their minds the doctrine which they had heard with their ears. (i) The word of God is like the sun shining on all to whom it is preached; but without any benefit to the blind. But in this respect we are all blind by nature; therefore it cannot penetrate into our (a) 2 Cor. iii. 14. (b) Matt. xi. 25. (c) Ibid. xvi. 17. (ƒ) 1 Cor. ii. 10. (i) John xvi. 13. minds, unless the internal teacher, the Spirit, make way by his illumination. for it XXXV. In a former part of this work, relating to the corruption of nature, we have shown more at large the inability of men to believe; therefore I shall not fatigue the reader by a repetition of the same things. Let it suffice that faith itself, which we possess not by nature, but which is given us by the Spirit, is called by Paul "the spirit of faith." (k) Therefore he prays "that God would fulfil," in the Thessalonians, "all the good pleasure of his goodness, and the work of faith with power."(1) By calling faith "the work" of God, and "the good pleasure of his goodness," he denies it to be the proper effect of human exertion; and not content with that, he adds that it is à speci men of the divine power. When he says to the Corinthians, that faith stands "not in the wisdom of men, but in the power of God," (m) he speaks indeed of external miracles; but because the reprobate have no eyes to behold them, he comprehends also the inward seal which he elsewhere mentions. And that he may more illustriously display his liberality in so eminent a gift, God deigns not to bestow it promiscuously on all, but by a singular privilege imparts it to whom he will. We have already cited testimonies to prove this point: Augustine, who is a faithful expositor of them, says, it was in order to teach us that the act of believing is owing to the divine gift, not to human merit, that our Saviour declared, "No man can come to me, except the Father which hath sent me, draw him; (0) except it were given unto him of my Father." (p) It is wonderful, that two persons hear; one despises, the other ascends. Let him who despises, impute it to himself; let him who ascends, not arrogate it to himself. In another place he says, "Wherefore is it given to one, not to another?" I am not ashamed to reply, This is a depth of the cross. From I know not what depth of the divine judgments, which we cannot scrutinize, proceeds all that we can. What I can, I see; whence I can, I see not; unless that I see thus far, that it is of God. But why one, and not another? It is too much for me: it is an abyss, a depth of the cross. I can exclaim with admiration, but not (k) 2 Cor. iv. 13. (7) 2 Thess. i. 11. (m) 1 Cor. ii. 5. |