The Agency of God in the Infliction of Evil (Part 2)

Below is the second part of the article is "The Agency of God in the Infliction of Evil: and Why He Does It." which appeared in August and September 1837 issues of The Reformed Presbyterian. Note well the author's clear grasp of God's dealing with nations. And might we ask whether many Christians are not functional Deists, when we seem to believe that the only Divine retribution there is to expect is in the world to come? 

We continue:

We have now presented our readers with sufficient illustrations of the Agency of God in the infliction of evil; and some of the means by which he inflicts it. We proceed next to inquire why God inflicts evil upon individuals or nations. 

The answer to the inquiry is,—Sin. Sin, is the sole cause of every kind of suffering: individuals and nations despise the authority of God, therefore he afflicts them, We establish this view of the subject by referring to two, of many cases recorded in scripture which shew that sin is the cause of suffering. "So Gad came to David, and told him, and said unto him, shall seven years of famine come unto thee in thy land? Or wilt thou flee three months before thine enemies, while they pursue thee! Or, that there be three days pestilence in thy land? Now advise, and see what answer I shall -return to him that sent me. And David said unto Gad let us fall into the hand of the Lord. So the Lord sent a pestilence upon Israel, from the morning even till the time appointed: and there died of the people, from Dan even to Beer-Sheba, seventy thousand men." 2 Sam. xxiv. 13, 15. "And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto mo saith the Lord, and also I have withholden the rain from you, when there were yet three months to the harvest, and I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered. So two or three cities wandered unto one city, to drink water; but they were not satisfied; yet ye have not returned unto me , saith the Lord. I have smitten you with blasting and mildew; when your gardens and your vineyards, your fig-trees, and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned unto me , saith the Lord " Amos , iv. 6, 9. 

Thus we learn from scripture, not only that the evils w e have been considering come from God, but also that sin is the procuring cause.—The curse comes not causeless. Men commit sin, therefore the judgments of God are abroad in the earth. 

As it respects the infliction of evil because of sin, there are two distinct ends which God accomplishes,—the one is chastisement, the other is punishment. In the righteous providence of the Ruler of the universe, He punishes impenitent, sinful individuals and nations : while in mercy H e chastises such as are not given over to impenitence and judicial wrath. The Lord Jesus Christ, to who m as Mediator, is committed the dispensation of universal providence, never suffers his ow n people to continue to live at ease in sin. He invariably afflicts them to preserve them from this, and make them sensible of its evil character,—the abominable thing which He hates. "If they break my statutes, and keep not my commandments: then will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless, my loving kindness will I not utterly take from him nor suffer my faithfulness to fail." Ps. lxxxix. 31, 33. The evils, that in providence are sent upon wicked men come in the form of punishment; are part of the judicial wrath of God: and precursors of that ever-during indignation which shall finally overtake impenitent transgressors. The Almighty does not always inflict punishment upon wicked men in this world; sometimes he suffers them to go on in their sins, till the measure of their iniquity be filled up: and in the state of future retribution their sins meet deserved punishment. " Depart from me ye cursed into everlasting fire prepared for the devil and his angels." The providence of God as it respects nations is different: national sins are always visited with national sufferings in this world. Nations shall have no distinct national existence in the future state of retribution; therefore, the evils to be inflicted upon them, are inflicted in this world. The part which individuals have taken, whether rulers or people, in the sins of a nation, shall like their other sins, if unrepented of, bring upon them the indignation of God. But, besides the accountability of individuals, the nation as a community or a whole, is accountable for its national doings. A nation is a moral person; performs moral acts, and is therefore under moral responsibility to the Governor of the Universe. The revealed will of God is addressed to nations and rulers, as well as to individuals: and transgressions of God's will, where it is known, shall as certainly bring his judgments upon nations, as upon individuals. That legislators, rulers and judges are not bound to be regulated in their official actings by the law of God, is a principle that involves treason against his government; and is subversive of his authority over mankind.—It is essentially infidel, and in every respect worthy of the modern philosophical scepticism, from which it springs!—a principle that threatens destruction to the very form, as well as power, of true religion. 

Nations being moral persons, are capable of contracting guilt;—contracting guilt, they become liable to punishment; —and their national existence being restricted to the present life, their national sins can only in this life, meet with national punishment. "Come near ye nations, to hear, and hearken ye people. For the indignation of the Lord is upon all nations, and his fury upon all their armies." Is. xxxiv. 1, 2. "Put them in fear, O Lord, that the nations ma y know themselves to be but men." Ps. ix. 20. 

The evils which God brings upon nations, are sometimes of a corrective kind: national calamities are sent upon them, that they may learn righteousness; and give "glory to the God of heaven." In other cases, the evils which God inflicts upon nations are properly judgments: they continue to rebel against him, though warned and admonished, and finally he destroys them, so that they may not have a name or place among the nations of the world. Where are now the Chaldean and Assyrian empires? They with many others have long since perished. And, so perish shall every nation that persists in rebellion against God. The instructions of Divine revelation, and the calls of Providence shall not always be despised with impunity: the day of retribution shall overtake every impenitent nation as well as individual. "For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity." Is. xxvi. 21. 

History, whether sacred or common is filled with records of the judgments of God; it tells of nations' guilt, but tells also of their punishments: there is an existing connection between, the one and the other, and blind indeed must we be if we do not recognize it. "The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod and who hath appointed it." Mic. vi. 9. 

We thus learn, that when God in his providence afflicts a nation it is a characteristic of wisdom to make a practical use of it. "Hear ye the rod, and who hath appointed it." When national calamity becomes our own lot, there is neither wisdom nor safety, in trying to hide from ourselves or others the cause of God's controversy with us. In the present crisis it is our duty to speak unreservedly. The commercial distress which presses so heavily upon the United States, demands frankness of manner and faithfulness of application. If the country is in a state of suffering, it is because there are reasons for it; the curse comes not causeless, nor do troubles spring from the ground. Faithfulness to God and a regard to the best interests of our country, both urge us to inquire why he afflicts us. That Go d has a controversy with this nation, no seriously minded person will, we presume, deny? although there may be a diversity of opinion as to the particular sin or sins which may be the cause of the controversy. The present calamity is not a solitary judgment; it is one of a series, which have followed each other in rapid and alarming succession. In 1832, the disease of Cholera swept over the land, with all the characteristics of a national judgment; but, this was endured in common with other nations. And, in proportion as it had produced alarm during its continuance, it appears to have been followed by hardness of heart and national impenitency. "I have sent among you the pestilence after the manner of Egypt: yet have ye not returned unto me saith the Lord." Amos , iv. 10. In the close of 1835, the commercial metropolis of the United States suffered immense loss by fire; a whole section of the city was reduced to ruins; nor could the closest enquiry explain its origin. In no other spot of equal dimensions in the empire could so much valuable property have been destroyed by the devouring element. And it is presumed, we do not overstep the bounds of sober interpretation of providence, when we call the conflagration of New-York a national judgment. As a commercial nation the United States was thus smitten on the head: and we may add in the faithful accusation of scripture reproof  "yet have ye not returned unto me saith the Lord." 

The Agency of God in the Infliction of Evil (Part 1)

This and the following two posts are from an article in the August and September 1837 issues of the Reformed Presbyterian. While the primary national sin the anonymous author bewails is slavery, it takes no effort to see the applicability of the article to contemporary national sins. The full title of the article is "The Agency of God in the Infliction of Evil: and Why He Does It."

The word evil, though one of very common use, has an extensive latitude of meaning. It is used in different senses: and, like many others, its meaning in a given case, can only be ascertained by its relation to the context. In the remarks which we now lay before our readers we use the word as expressive of physical evil—external trouble, suffering, calamity. It is so used by the sacred writers as in Amos, iii. 6. "Shall there be evil in a city, and the Lord hath not done it?" 

In this use of the term, evil is caused by God; and the infliction of it, forms an important part of the administration of his government of individuals and societies. This is a truth, which, perhaps more than any other, is liable to be neglected.—Indeed, men generally act, as if the evils which are endured by individuals or societies were altogether disconnected with the providence of God, when in fact they are inflicted by him. Not even a sparrow can fall to the ground irrespective of his will. It is a practical forgetting of God to attribute to secondary causes the events of providence, whether evil or good; it is the very spirit of Atheism, and is followed by the most injurious consequences to religion and morality. The Almighty claims to himself the high prerogative of inflicting evil on the children of men, and of communicating good to them; and reproves them severely for despising the truth. "I form the light and create darkness: I make peace and create evil: I the Lord do all these things." "Except the Lord do build the house, they labour in vain that build it: except the Lord keep the city the watchmen waketh but in vain." Is. xiv. 7. Ps. cxxvii. 1. 

It does not correspond with the Divine plan of government, however, to operate directly and immediately in the production of evil: the ordinary course of God, is to employ a subordinate agency of means; through the medium of such means, He inflicts evil upon individuals, cities, and nations. This is indeed the ordinary way by which God proceeds in all his providences, means are subordinated to his designs, and by these he accomplishes what he has designed. And the means as well as the end are ordained by Him. He determined to inflict evil. He determined too, the means by which it should be inflicted, and the whole train of events and circumstances that might render them operative. 

These means are numerous and exceedingly varied. Sometimes the agency of man is employed: man is made the means of bringing evil upon man, while the immediate object he has in, view is the gratification of his ambition, pride, malice, or cupidity; but the sufferings of others are the effects: and are to be seen in the desolations and horrors of war, encroachments on the rights of men, slander and reproach, and every wicked work. And here it ought to be remembered,- that however deserved the evil may be, as coming from the hand of God, and determined by him; that man often acts very sinfully as the instrument by which the evil is inflicted. 

Sometimes the beasts of the field become the instruments of evil lo those whom God would afflict. And sometimes the most insignificant insects cut off the hope of the husbandman, at one time, by destroying the precious seed; at another by devouring the fruits of harvest. "When your gardens and your vineyards, your fig-trees and your olive trees increased, the palmer-worm devoured them: yet have ye not returned unto me saith the Lord: that which the palmer-worm hath left, hath the locust eaten; and that which the locust hath left, hath the canker-worm eaten; and that which the canker-worm hath left, hath the caterpillar eaten," 

Sometimes, the elements of nature are the means by which God sends evil upon the sons of men. By an unseen hand, the wind that had been at rest, is awakened; and, as if aroused into anger, careers over the deep, while the stately ships with their crews and cargoes, that had been gliding onwards in apparent safety to their respective havens, are in a few hours or perhaps moments strewed as wreck upon the waters. The merchant and the ship-owner mourn over their bankrupt fortunes, and their families are reduced to poverty: widows and orphans weep over husbands and fathers lost, and their cheerless homes proclaim the reality of their experienced evils. The solar heat during the summer months has only to range above the usual warmth, and the traveller becomes exhausted and the labourer sinks under its influence: or in winter, the cold becomes intense, and the sailor is frozen before the mast, the traveller perishes on the highway and the friendless poor suffer in their wretched dwellings. The stream that moves gently onward to the ocean—and which man renders subservient to his pursuits of business or of pleasure, suddenly swells beyond its accustomed channel and desolates the neighbouring country; and thus the fruit and the toil of years are swept into destruction, while the unresisted flood pours contempt on the feeble efforts of man. 

The thunder rolls; and the lightning's streak is seen to quiver through the heavens, and the terrified animals that had crowded together under a neighbouring tree fall lifeless. Or perhaps the calamity is still more dire, the electric fluid enters the habitation of man, and the unsuspecting inmates in the midst of joy are struck dead! Or it may be, the common element of fire obtains the mastery over man, and covers with wide spread desolation whole squares and streets of buildings. The stillness of night is disturbed by the alarm and dismay of the terror-stricken inhabitants, while the irresistible conflagration leaps from house to house, and from street to street, and ma n looks on, helpless and confounded: the accumulated wealth of years—the millions that had been collected from all quarters of the globe are in one night consumed: and thousands of individuals dependent on their daily labour are reduced to want. This is no ideal picture drawn from fancy; it is one of fact; and strong as are its lineaments, they are less deeply marked than the originals furnished in frequent scenes of too recent occurrence to need particular description. 

Sometimes, disease is made the means of scourging the inhabitants of the earth. God in his righteous providence frequently visits nations, by sending among them epidemical diseases, which very speedily become the means of consigning vast numbers to the grave, and of inflicting unspeakable suffering upon such as survive. "I have sent among you the pestilence after the manner of Egypt, saith the Lord." Such calamities, by whatever names they ma y be known, are the servants of God in doing his pleasure among the sons of men. Modern times furnish us with an awful illustration of this kind, in the disease of Cholera. More than fifty millions of human beings (or upwards of one sixteenth part of the whole human race) are said to have been cut off by this angel of destruction, in a few years. It has passed from East to West, and scourged the nations in its course. Its deadly march through our own land is yet fresh in our memories, when the stoutest heart was appalled, and universal mourning and bereavement filled the land! 

Sometimes, the sources of national wealth are dried up; while bankruptcy and want swell the aggregate of suffering. "He that earneth wages, earnelh wages to put it into a bag with holes." "Ye looked for much and lo it came to little, and when ye brought it home I did blow upon it saith the Lord of hosts." The present mercantile crisis, in the United States, is an extraordinary example of the kind to which we have referred.—A whole nation cast down from the very "summit of an almost unexampled mercantile prosperity! And, how sudden, how rapid the change from prosperity to ruin? The work comparatively of a moment! Many, who a few months ago, could command hundreds of thousands, are now bankrupt—the most extensive chartered companies cannot meet their pecuniary obligations.—In one. word, as a commercial people we may be said to be bankrupt. Unless we are destitute of all religious impressions we will recognize the hand of God in these things.—He has blown upon our prosperity and it has come to nought.

Some Thoughts on the Imprecatory Psalms

1. “Imprecatory Psalms,” is a misnomer. They are Psalms of Justice. They are what the world needs most. We have extolled the love of God to the exclusion of His justice. The justice of God must not be sacrificed on the altar of His mercy.

2. If you start deleting these so-called Imprecatory psalms, what are you going to do with the words of the "gentle" Savior in Luke 3:7 and Matthew 23:33 (in fact in this whole chapter)?

3. Something else people tend to forget, or overlook is that what is written in Psalm 109 actually came to pass. It is a prophetic description of Judas and what happened to him. It is what happens to any man who hardens himself against the Spirit of God. What do you suppose God is going to do with men like Judas? What can God do with wicked men? He lets sin take its course. "He (Judas) clothed himself with cursing." "Let it be unto him as the raiment.” Judas spurned a wedding garment, so he was clothed in God's curse against his sin. "Sin when it is finished brings forth death."

4. The poet Henry Van Dyke wrote against the Imprecatory Psalms, as did C.S. Lewis. Ironically, during World War I, when the Germans were going through Belgium, Henry Van Dyke used language against the Germans as strong as you can find in any of the Imprecatory Psalms. Yet he, like C.S. Lewis, said the spirit of these Psalms was "unchristian."

5. If we believe the Scriptures to be God's Word, then we believe that God has composed these Psalms. If God has composed a Psalm, a Christian is safe enough in singing it and praying it. If God does the thing that is predicted, a Christian should have no compunction singing about what God does.

6. Psalm 137:8 is simply in accord with what Christ Himself said: "As a man sows so shall he also reap."

If you take out the Imprecatory Psalms, you must consistently take out every passage that speaks of the justice of God in meting out punishment to sinners. You will have to take out every description of the judgment and what will you have left to preach ?

Bullinger on Foreknowledge and Predestination, Part 2

I know what here again doth sting and grieve the minds of many. "The chosen sheep," say they, "of Christ, do know Christ's voice; and, being endued with a steadfast faith, stick in Christ inseparably, since they have felt that drawing, whereof the Lord speaketh in the gospel: 'No man cometh to me, unless my Father draw him:' as for me, as I feel no such manner of drawing, so do I not with a full and perfect faith stick in the Son of God." First of all, verily, true faith is required of the elect: for the elect are called; and being called, they receive their calling by faith, and frame themselves like him that called them. "He that believeth not is already condemned." Whereupon also Paul saith: "God is the Saviour of all men, specially of the faithful." [1 Tim. 4.] Furthermore, unless we be drawn of the heavenly Father, we cannot believe. And we must be very careful, lest we, conceiving vain opinions of that divine drawing, neglect the drawing itself. God verily drew Paul violently, but he doth not draw all unto him by the hair. [Acts 9.] There are also other ways of drawing, by which God draweth man unto him; but he doth not draw him like a stock or a block. The apostle Paul saith: "Faith cometh by hearing, and hearing by the word of God." [Rom. 10.] God therefore doth then draw thee, when he preacheth unto thee the gospel by his servants; when he toucheth thy heart; when he stirreth thee to prayer, whereby thou mayest call and cry for his grace and assistance, his enlightening and drawing. When thou feelest these things in thy mind, I would not wish thee to look for another drawing: despise not thou grace offered, but use it whiles time present serveth, and pray for the increase of grace. For to greater and perfecter things thou aspirest godlily afterwards; in the mean space, there is no cause why thou shouldest despise the lesser. In the gospel after Matthew they receive larger riches, who, having received but a few talents, occupied the same faithfully: but he that despised the talent wherewith he was put in credit, and cloaked his slothfulness with I wot not what care, is greatly accused; yea, he is spoiled of the money which was once given him, and is thrown into everlasting torments, being bound with bonds of condemnation. [Matt. 25.] For the Lord pronounceth generally: "Whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath." He hath, who acknowledgeth, magnifieth, and reverenceth the grace of God: to his heap of graces more is added, so that it is made more abundant. He hath not, which doth not acknowledge the gifts of God, and imagineth other, I cannot tell of what kind; in the mean time he doth not put in use the grace received, and which is present. And these are wont to use excuses, that that drawing came not to them as yet; and that it is a matter very dangerous to use occupying, or to make merchandise, of the gifts of God. But Paul, judging far otherwise, saith: "So we as workers together beseech you, that ye receive not the grace of God in vain." [2 Cor. 6.] And to Timothy: "I put thee in remembrance, that thou stir up the gift of God which is in thee." [2 Tim. 1.] Not that without God we are able to do any thing of ourselves, but that the Lord requireth our endeavour, which notwithstanding is not without his assistance and grace. For truly saith the selfsame apostle: "God worketh in us both to will and to do even of his good pleasure." [Phil. 2.] Again: "Not that we are sufficient of ourselves, to think any thing as of ourselves: but all our sufficiency is of God." [2 Cor. 3.]

Furthermore, I wish not any man to despair, if by and by he feel and try not in his mind a most ripe and perfect faith. The gospel saith: "Of her own accord doth the earth bring forth fruit; first the blade, then the ear, and afterwards full corn in the ear." [Mark 4.] For so likewise hath faith her increasings; and therefore did the very apostles of the Lord pray: "Lord, increase our faith." Furthermore, in Mark truly a woeful man crieth unto our Saviour: "If thou canst do anything, Lord, have compassion upon us, and help us." [Mark 9.22. &c.] But he heard the Lord straightways saying unto him: "If thou canst believe it, all things are possible to him that believeth." And this silly soul cried out: "I believe, Lord; help mine unbelief." Lo, this woeful wretch believed, feeling in his mind faith given him of God, which notwithstanding he perceived to be so weak, that he stood in need of God's help and aid. He prayeth therefore, "help mine unbelief," that is, my faith, which, if it be compared with an absolute and perfect faith, may seem but unbelief. But hear, I beseech you, what this faith, how little soever it was, wrought and brought to pass; what an humble mind and hanging upon the only mercy of God was able to do. For straightways he healed the child of the woeful father; and, being restored unto health, and as it were raised up from the dead, giveth him again to his faithful father. If any therefore doth feel faith in his mind, let him not despair, although he know that it is weak enough, God wot, and feeble: let him cast himself wholly upon God's mercy; let him presume very little, or nothing at all, of his own merits and strength; let him pray incessantly for the increase of faith. In which purpose verily the words of our Saviour, very full of comfort, out of the gospel, may confirm and strengthen any man most wholesomely: "Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. For whosoever asketh, receiveth: and whosoever seeketh, findeth: and to him that knocketh, it shall be opened. Is there any man among you, who, if his son ask him bread, will give him a stone? or, if he ask fish, will give him a serpent? If you therefore, which are evil, can give good gifts unto your children; how much more shall your heavenly Father give good things, even the Holy Ghost itself, if you shall ask of him?" [Matt. 7; Luke 11.] These and such like sayings, set forth unto us in the holy gospel for our consolation, ought more to move and establish our minds of the good, yea, the right good-will of God towards us than the eggings of the devil, wherewith he goeth about not only to overwhelm the hope of our election, but to make us suspect and doubt of God, as though he had his creature in hatred, whom he had rather have destroyed than saved. But he is well enough known to the saints by his subtilties and trains; for so he deceived our first parents. [Gen. 3.] Let us keep it deeply printed in our breasts, that God hath chosen us in Christ, and for Christ his sake predestinate us to life; and that therefore he giveth and increaseth faith to Christ-ward in them that ask it; and that it is he that puts it in our hearts. For all things that tend to our salvation come from the grace of God; nothing is ours but reproach and shame.

These things, brethren, thus far have I laid before you concerning the marvelous and wonderful work of the creation wrought by the eternal, true, and living God, without any trouble (doubtless) or pains-taking. "For he spake the word, and they were made. He commanded, and they were created." A little we have added touching the most wise and excellent governing of all things by God's divine providence, which is always just and most righteous: likewise of God's good-will towards us; of predestination; and certain other points unto these belonging. All these things truly have we rehearsed, to beautify the glory and knowledge of God our creator; to whom both the perpetual and universal course of nature, as well of things invisible as also visible, beareth witness; whom the angels worship, the stars wonder at, the seas bless, the earth reverenceth, and all infernal things behold; whom the mind of every man feeleth, albeit it doth not express him; at whose beck all things are moved, the springs cast forth their streams, rivers decrease, the waves arise aloft, all things bring forth their increase, the winds are forced to blow, showers to fall, seas to rage, all things in all places to deliver abroad their fruitfulness; who planted a peculiar garden of felicity for our first parents, gave them a commandment, and pronounced sentence against their sin; delivered righteous Noah from the dangers of the deluge; translated Enoch into the fellowship of his friendship; did choose Abraham to himself; defended Isaac; increased Jacob; appointed Moses the captain over his people; set free from the yoke of bondage the groaning children of Israel; wrote a law; brought the offspring of the fathers into the land of promise; instructed his prophets with his Spirit, and by all these promised his only-begotten Son again; and at the same instant that he had promised to give him hath sent him; through whom also he would be acquainted and come in knowledge with us; and hath poured forth upon us all his heavenly graces.


From Bullinger's Decades: 4th Decade, Sermon 4

Bullinger on Foreknowedge and Predestination, Part 1

The doctrine of the foreknowledge and predestination of God, which hath a certain likeness with his providence, doth no less comfort the godly worshippers of God. They call foreknowledge that knowledge in God, whereby he knoweth all things before they come to pass, and seeth even present all things that are, have been, and shall be. For to the knowledge of God all things are present; nothing is past, nothing is to come. And the predestination of God is the eternal decree of God, whereby he hath ordained either to save or destroy men; a most certain end of life and death being appointed unto them. Whereupon also it is elsewhere called a fore-appointment. Touching these points some have diversely disputed; and many verily, curiously and contentiously enough; and in such sort surely, that not only the salvation of souls, but the glory of God also, with the simple sort is endangered. The religious searchers or interpreters of the scriptures confess, that here nothing is to be permitted to man's wit; but that we must simply and wholly hang upon whatsoever the scripture hath pronounced. And therefore these words of Paul are continually before their eyes and in their minds: "O the depth of the riches of the wisdom and knowledge of God! how unsearchable (or incomprehensible) are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who was his counsellor? or who hath given unto him first, and he shall be recompensed?" [Rom. 11.] They never forget the admonition of the most wise man, Jesus Syrach, saying: "Seek not out the things that are too hard for thee; neither search after things which are too mighty for thee: but what God hath commanded thee, think thou always thereupon, and be not too curious in many of his works; for it is not needful for thee to see with thine eyes the things that be secret." [Ecclus. 3.] In the mean time truly, they do not contemn neither yet neglect those things which it hath pleased God by the open scriptures to reveal to his servants touching this matter.

Of God's foreknowledge there are many testimonies, especially in the prophecy of Isaiah, chap. 41. and in the chapters following; whereby also the Lord doth declare that he is the true God. Furthermore, God by his eternal and unchangeable counsel hath fore-appointed who are to be saved, and who are to be condemned. Now the end or the decree of life and death is short and manifest to all the godly. The end of predestination, or fore-appointment, is Christ, the Son of God the Father. For God hath ordained and decreed to save all, how many soever have communion and fellowship with Christ, his only-begotten Son; and to destroy or condemn all, how many soever have no part in the communion or fellowship of Christ, his only Son. Now the faithful verily have fellowship with Christ, and the unfaithful are strangers from Christ. For Paul in his Epistle to the Ephesians saith: "God hath chosen us in Christ, before the foundations of the world were laid, that we should be holy and without blame before him through love: who hath predestinate us into his sons through Jesus Christ into himself, according to the good pleasure of his will; that the glory of his grace may be praised, wherewith he is pleased with us in his beloved." Lo, God hath chosen us; and he hath chosen us before the foundations of the world were laid; yea, he hath chosen us, that we should be without blame, that is, to be heirs of eternal life: howbeit, in Christ, by and through Christ hath he chosen us. And yet again more plainer: he hath "predestinate us," saith he, "to adopt us into his sons," but by Christ; and that too hath he done freely, to the intent that to his divine grace glory might be given. Therefore whosoever are in Christ are chosen and elected: for John the apostle saith: "Whoso hath the Son hath life; whoso hath not the Son of God, hath not life." [1 John 5.] With the doctrine of the apostles agreeth that also of the gospel. For in the gospel the Lord saith: "This is the will of him that sent me, the Father; that every one which seeth the Son, and believeth in him, should have everlasting life: and I will raise him up in the last day." [John 6.] Lo, this is the will or eternal decree of God, saith he, that in the Son by faith we should be saved. Again, on the contrary part, touching those that are predestinate to death, the Lord saith: "He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men have loved darkness more than light." [John 3.] Therefore, if thou ask me whether thou art elected to life, or predestinate to death; that is, whether thou art of the number of them that are to be damned, or that are to be saved; I answer simply out of the scripture, both of the evangelists and the apostles: If thou hast communion or fellowship with Christ, thou art predestinate to life, and thou art of the number of the elect and chosen: but if thou be a stranger from Christ, howsoever otherwise thou seem to flourish in virtues, thou art predestinate to death, and foreknowledged, as they say, to damnation. Higher and deeper I will not creep into the seat of God's counsel. And here I rehearse again the former testimonies of scripture: "God hath predestinate us, to adopt us into his sons through Jesus Christ. This is the will of God, that whoso believeth in the Son should live; and whoso believeth not should die." Faith therefore is a most assured sign that thou art elected; and whiles thou art called to the communion of Christ, and art taught faith, the most loving God declareth towards thee his election and good-will... 

God's predestination is not stayed or stirred with any worthiness or unworthiness of ours; but of the mere grace and mercy of God the Father, it respecteth Christ alone. And because our salvation doth stay only upon him, it cannot but be most certain. For they are wrong, that think those that are to be saved to life are predestinate of God for the merit's sake, or good works, which God did foresee in them. For notably saith the apostle Paul: "He hath chosen us in Christ into himself, according to the good pleasure of his will, that the glory of his grace might be praised." [Eph. 1.4-6.] And again: "It is not in him that willeth, nor in him that runneth, but in God that sheweth mercy." [Rom. 9.16.] Again: "God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us through Christ Jesus before the world was, but is now made manifest by the appearing of our Lord Jesus Christ." [2 Tim. 1.9,10.] Freely therefore, of his mere mercy, not for our deserts, but for Christ's sake, and not but in Christ, hath he chosen us, and for Christ's sake doth embrace us, because he is our Father and a lover of men. Of whom also speaketh the prophet David: "The Lord is full of compassion and mercy, slow to anger, and of great kindness. And as a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth whereof we be made, and remembereth that we are but dust." [Psalm 103.] Moreover, in the prophet Isaiah we read: "Can a woman forget her child, and not have compassion on the son of her womb? Though she should forget, yet will I not forget thee." [Isa. 49.] Truly, in Christ, the only-begotten Son of God exhibited unto us, God the Father hath declared what great store he setteth by us. Thereupon doth the apostle gather: "Who spared not his Son, but gave him for us all, how can it be that he should not also with him give us all things?" [Rom. 8.] What thing therefore should we not reckon upon and promise ourselves from so beneficial a Father? For thou canst not complain that he will not give unto thee his Son, or that he is not thine, who, as the apostle saith, was given for us all. Moreover, the Lord himself, crying out in the gospel, saith: "Come unto me, all ye that labour and are heavy laden, and I will refresh you." And again to his disciples: "Go ye into all the world, and preach the gospel to every creature. He that shall believe, and be baptized, shall be saved." Whereupon also Paul saith: "God our Saviour will that all men shall be saved, and come unto the knowledge of the truth." [1 Tim. 2.] In old times long ago it was said to Abraham: "In thy Seed shall all the tribes (or nations) of the earth be blessed." [Gen. 22.] And Joel saith: "And it shall be, that whosoever shall call upon the name of the Lord shall be saved." [Joel 2.] The which Peter also hath repeated in the Acts, chapter 2; and Paul to the Romans, chapter 10. Isaiah also saith: "We have all gone astray like sheep; we have turned every one to his own way: and the Lord hath laid upon him the iniquities of us all." And therefore durst Paul say: "As by the offence of one the fault came on all men to condemnation; even so also by the justification of one the benefit abounded towards all men, to the justification of life." [Rom. 5.] Therefore the Lord is read in the gospel to have received sinners and publicans with outstretched arms and embracings, adding moreover these words: "I came to seek that which was lost. Neither came I to call the righteous, but sinners to repentance." [Matt. 9; Luke 19.] All which sayings do hitherto belong, that, being more narrowly weighed, they might confirm and establish us of God's good-will towards us, who in Christ hath chosen us to salvation: which salvation, truly, cannot but be most certain, and by all means undoubted; especially for that the Lord himself in the gospel saith: "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand," &c. [John 10.]


From Bullinger's Decades: 4th Decade, Sermon 4