The Reformed Christian Muse

But while I write to you like this about N. N., something else occurs to me about which there is reason enough urging me to write you, both by way of inquiry and also to state my own opinion. As I do this with all freedom, so will it be up to you whenever you have leisure to indicate your own opinion. I do not press for an answer, being well aware that you are overwhelmed by important matters.

Men do not all agree concerning the communion which we have with the body of Christ and the substance of his nature; for what reason, I suppose you will hear. It is so important that he that is Christ’s should understand the mode (ratio) of his union with him.

First, it seems to me that he was pleased (as is said in the Epistle to the Hebrews [2.14] to communicate with us, in flesh and blood, by the benefit of his incarnation. ‘Since the children share in flesh and blood, he himself likewise partook of the same’.

But unless some other kind of communion were offered us, this would be very general and feeble; for the whole human race already has communion with Christ in this manner. They are in fact men, as he was man.

So besides that communion this is added, that in due season faith is breathed into the elect whereby they may believe in Christ. Thus are they not only forgiven their sins and reconciled to God (in which the true and solid method of justification consists) but further there is added a renewing power of the spirit, by which our bodies also–flesh, blood and nature–are made capable of immortality, and become daily more and more in Christ’s form (Christiformia) as I may say. Not that they cast aside the substance of their own nature and pass into the very body and flesh of Christ, but that they no less approach him in spiritual gifts and properties than at birth they naturally communicated with him in body, flesh and blood.

Here, then, we have two communions with Christ (duas communiones cum Christo), the one natural, which we draw from our parents at birth, while the other comes to us by the Spirit of Christ. At the very time of regeneration we are by him made new according to the image of his glory.

I believe that between these two communions there is an intermediate one which is fount and origin of all the heavenly and spiritual likeness which we have with Christ. It is that by which, as soon as we believe, we obtain Christ himself our true Head, and are made his members. Whence, from the Head himself as Paul says [Eph. 4.16] his Spirit flows and is derived through the joints and ligaments into ourselves as his true and legitimate members. Wherefore this communion with our Head is prior, in nature at least though perhaps not in time, to that later communion which is introduced through regeneration. And here, it seems to me, natural reason helps us. We are taught that in things engendered the heart itself is formed first in infants. From it by a certain vein a spirit flows from the heart and in some way pierces the prepared matter of the living creature and there shapes the head. Thus by that vein through which spirit proceeds from heart, the head is joined to the heart. Again, by another vein spirit flows from the head and afterwards forms the liver, an organ that communicates with head and heart, by the arteries or veins which knit together. From the liver, moreover, and the other principal members there are other arteries or veins reaching to the other parts of the whole, by which the same engendering spirit passing through, fashions the other members. Thus it happens that they all communicate together, and are joined especially to the heart, that is to the fountain of life-not indeed in place or immediate contact (as they call it) but because from thence they draw the quickening spirit and life, by the wondrous workmanship of the highest artificer.

Peter Martyr Vermigli (A.D. 1499-1562)

Peter Martyr, “Calvin, Strasbourg 8 March 1555,” in The Life, Early Letters & Eucharistic Writings of Peter Martyr, ed., by J.C. McLelland and G.E. Duffield (Sutton Courtney Press, 1989), pp., 345-347.

We dream not of a faith which is devoid of good works, nor of a justification which can exist without them: the only difference is, that while we  acknowledge that faith and works are necessarily connected, we, however, place justification in faith, not in works. How this is done is easily explained, if we turn to Christ only, to whom our faith is directed and from whom it derives all its power. Why, then, are we justified by faith? Because by faith we apprehend the righteousness of Christ, which alone reconciles us to God. This faith, however, you cannot apprehend without at the same time apprehending sanctification; for Christ “is made unto us wisdom, and righteousness, and sanctification, and redemption,” (1 Cor. 1:30). Christ, therefore, justifies no man without also sanctifying him. These blessings are conjoined by a perpetual and inseparable tie. Those whom he enlightens by his wisdom he redeems; whom he redeems he justifies; whom he justifies he sanctifies. But as the question relates only to justification and sanctification,
to them let us confine ourselves. Though we distinguish between them, they are both inseparably comprehended in Christ. Would ye then obtain justification in Christ? You must previously possess Christ. But you cannot possess him without being made a partaker of his sanctification: for Christ
cannot be divided. Since the Lord, therefore, does not grant us the  enjoyment of these blessings without bestowing himself, he bestows both at once but never the one without the other. Thus it appears how true it is that we are justified not without, and yet not by works, since in the participation
of Christ, by which we are justified, is contained not less sanctification than justification.

John Calvin (A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 3, Chapter 16, Section 1

First, I must premise with regard to the term Merit, that he, whoever he was, that first applied it to human works, viewed in reference to the divine tribunal, consulted very ill for the purity of the faith. I willingly abstain from disputes about words, but I could wish that Christian writers had always observed this soberness—that when there was no occasion for it, they had never thought of using terms foreign to the Scriptures—terms which might produce much offense, but very little fruit. I ask, what need was there to introduce the word Merit, when the value of works might have been fully expressed by another term, and without offense? The quantity of offense contained in it the world shows to its great loss. It is certain that, being a high sounding term, it can only obscure the grace of God, and inspire men with pernicious pride.

John Calvin (A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 3, Chapter 15, Section 2

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 13

This quote is an excellent contrast to the modern idea of the “individual spiritual warrior”. The Christian who does his battle with Satan in his private prayer closet during his private devotions. Certainly we need to practice private devotions, but never as a substitute for the most important aspect of our Christian lives, which is our corporate worship with the church on the Lord’s day.

Blessings in Christ,
Terry W. West

We are to evangelize because it is God’s will that all obey or comply with the gospel commandments. It is the knowledge of God’s revealed will that should drive our evangelistic endeavors, not our ignorance of His secret will. Our missionary activity should be a way of conforming ourselves to the very heart of God’s own missionary interests.

Tony Byrne (A.D. 1969-the rapture… )

I read this on my friend Tony’s blog, Theological Meditations. Well stated my friend! For this one you deserve a place among the likes of Calvin, Vermigli, Augustine, etc.

Blessings in Christ,
Terry W. West

We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.” Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 7

To someone such as myself, who was raised in a heretical religious teaching, quotes such as these are significant. I was raised to believe what historically would be called “Monarchism” (for more info on Monarchism, go here). I was raised to believe that Jesus Christ was just a man, a perfect man, but still just a man. I was told that the early Church believed the same thing and that the “true” Christian doctrine of Christ had been corrupted at Nicea. So when I read such clear teaching such as this from Ignatius, I am reminded of just how gracious God has been to me and my family by delivering us from such darkness.

Blessings in Christ,
Terry W. West

Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing, while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 5

I am a most unworthy sinner, but I have cried out to the Lord for grace and mercy and they have covered me completely. I have found the sweetest consolation since I have made it my whole purpose to enjoy His marvelous presence. No one should fear to undertake any task in the name of our Saviour, if it is just and if the intention is purely for His holy service. The working out of all things has been assigned to each person by our Lord, but all happens according to His sovereign will, even though He gives advice. He lacks nothing that is in the power of God to give men. O what a gracious Lord, who desires that people should perform for Him those things for which He holds Himself responsible! Day and night, moment by moment, everyone should express to Him their most devoted gratitude.

Christopher Columbus (A.D. 1451-1506) - Book of Prophecies

And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

Clement of Rome (A.D. 30 - 100) - First Epistle to the Corinthians, Chapter 32

Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites^; but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Clement of Rome (A.D. 30 - 100) - First Epistle to the Corinthians, Chapter 7

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” “Was,” mark you, “with God.” “Was”—see, we have “was” four times over. Where did the blasphemer find it written that He “was not.” Again, John, in another passage—in his Epistle—speaketh of “That which was in the beginning.” The extension of the “was” is infinite. Conceive any length of time you will, yet still the Son “was.^“

St. Ambrose Bishop of Milan (A.D. 337-397)

For, since the fall of Adam had brought disgrace upon all his posterity, God restores those, whom He separates as His own, so that their condition may be better than that of all other nations. At the same time it must be remarked, that this grace of renewal is effaced in many who have afterwards profaned it. Consequently the Church is called God’s work and creation, in two senses, i.e., generally with respect to its outward calling, and specially with respect to spiritual regeneration, as far as regards the elect; for the covenant of grace is common to hypocrites and true believers. On this ground all whom God gathers into His Church, are indiscriminately said to be renewed and regenerated: but the internal renovation belongs to believers only; whom Paul, therefore, calls God’s “workmanship, created unto good works, which God hath prepared, etc.” (Ephesians 2:10.).

John Calvin (A.D. 1509-1564) - Deut 32:6.

For this purpose, then, the incorporeal and incorruptible and immaterial Word of God entered our world. In one sense, indeed, He was not far from it before, for no part of creation had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entered the world in a new way, stooping to our level in His love and Self-revealing to us. He saw the reasonable race, the race of men that, like Himself, expressed the Father’s Mind, wasting out of existence, and death reigning over all in corruption. He saw that corruption held us all the closer, because it was the penalty for the Transgression; He saw, too, how unthinkable it would be for the law to be repealed before it was fulfilled. He saw how unseemly it was that the very things of which He Himself was the Artificer should be disappearing. He saw how the surpassing wickedness of men was mounting up against them; He saw also their universal liability to death. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should perish and the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own. Nor did He will merely to become embodied or merely to appear; had that been so, He could have revealed His divine majesty in some other and better way. No, He took our body, and not only so, but He took it directly from a spotless, stainless virgin, without the agency of human father—a pure body, untainted by intercourse with man. He, the Mighty One, the Artificer of all, Himself prepared this body in the virgin as a temple for Himself, and took it for His very own, as the instrument through which He was known and in which He dwelt. Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all, and offered it to the Father. This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men. This He did that He might turn again to incorruption men who had turned back to corruption, and make them alive through death by the appropriation of His body and by the grace of His resurrection. Thus He would make death to disappear from them as utterly as straw from fire.

St. Athanasius Patriarch of Alexandria (A.D. 295-373) - From “On the Incarnation”, Chapter 2, Section 8

The following quotation is taken from “The Fourth Part of the Common Places of Peter Martyr”, chapter 1, section 1. I found Vermigli’s comments on the membership of the Church as being certainly relevant to the present FV (Federal Vision) controversy that is taking place in the Church. What I found interesting from Vermigli, is what I think could be characterized as a “historical/eschatological” description of what we confessionally know as the “visible/invisible” Church distinction. You, dear reader, will have to decide for yourself whether or not this is true of the following quote from Vermigli. I am going to emphasis the portions I believe are relevant and briefly comment where I think appropriate.

Peter Martyr Vermilgi:

1. The name of the church is derived of the Greek verb, καλέω, that is, to call. For none can be partakers thereof, which come not thereunto by the calling of God. And to define it, we say, it is a company of believers, and regenerate person, whom God gathers together in Christ, by the word and the Holy Ghost, and by his ministers governing the same, with pureness of doctrine, lawful use of the sacraments, and with discipline. And it is everywhere called the body of Christ, because all the members thereof have him for their head, of whom by the joints and sinews they take their growing, and attain unto life by the inspiration of the Holy Ghost. And these members are so thoroughly joined unto the head, that they are called flesh of his flesh and bone of his bones. It is the soul of Christ and we confess the same in the Creed, when we say: I believe in the holy Church. And we add straight way by exposition: the Communion of Saints. For they alone are truly and before God are the Church: the which otherwise has mingled very many which be strangers from Christ: and these in show only, not in deed do belong only to the Church. Wherefore of them John said: they went out from us, but they were not of us.

My comments: I think we see above that Vermigli is certainly defining the “true” Church as, before God, made up of all truly believing and regenerate persons. What the WCF calls the “invisible” Church. Now the phrase “before God” used by Vermigli is going to be important to note, for it will appear again after he defines how we know the Church outwardly and our limitation in such knowledge.

And it is in the Gospel that when the Goodman of the house and his servants were asleep, the Devil sowed tares upon the good seed. And Paul in the first to the Corinthians the first chapter, after he had saluted the Church of God, added by exposition: unto them that are sanctified by Christ Jesus, being called Saints, that we may understand that the wicked appertain not in deed unto the Church, though they be always conversant therein: and that (as we said a little before) we may confess that to be the Church which we call the Communion of Saints. But and if you will conclude here by that the Church shall be unknown, we will deny it to be a firm conclusion; because there be proper marks assigned, by which the same may be very well known, and be discerned from profane conventicles. For wheresoever the pureness of doctrine flourishes, the sacraments are purely ministered, and discipline exercised, you have a congregation whereunto you may safely join yourself, although the honesty of every particular man is unknown to you. Neither is it of necessity required, that the godly should be discerned of men what manner of persons they be while they live here. Christ while he lived among mortal men was not known. And we ( as the Apostle has declared unto the Colossians, the third chapter) have our life hidden in God: and when Christ which is our life shall appear, then we also shall be made manifest in him in glory. And again we read in the first of Samuel: it is God that looketh into the heart: but men only know those things which are apparent.

My comments: Now above in the first bold section I emphasized, Vermigli reaffirms that only the regenerate are true members of the Church, but even though the wicked are “conversant” in the Church we are still able to refer to the “visible” (my word inserted) as the “Communion of Saints”. So as we see, in the second, third and forth sections I emphasized by bold print, it is important for Vermigli that we be able to speak of the outward Church, where the gospel and sacraments are truly administered, as the Church of God, without the necessity of knowing who, “before God”, is and is not truly regenerate. Only God can see into the heart, we only know and operate with what we know of those things which are apparent. That the “invisible” church is hid in God, and will not be made “visible” till the appearing of Christ.

I know there is a fable spread abroad that the wicked be members of Christ, howbeit dead members, which nevertheless may be quickened. But this is even as true as if you shall say that a dead man is a man. We will confess in deed, that by Christ and by the Holy Ghost, they may be restored unto life, but in the meantime, while this is not done, we will not grant them to be members of Christ, unless we shall judge according to the form and outward show. Neither do we for this cause say, that evil men at every mans judgment should be separated or excluded from the Church, when they have secretly sinned and have not as yet been cut off by excommunication form the body of Christ. Nay rather while they be permitted, if so be they administer the word of God or sacraments unto the people, divine things are not polluted by their wickedness: but this only we affirm now, that such manner of men in very deed and before God are not members of the Church.

My comment: Notice in the above emphasized sections, Vermigli makes a distinction between “form and outward show” (what we see as apparent) and “before God” (What God sees by seeing into the heart). So, as I said in my previous comment, the phrase “before God” is important to notice. Vermigli is using this phrase as a reference to God’s “secret” knowledge (i.e. God sees the heart), in contrast to our knowledge which is limited to what is “apparent” to us. I think he is using what is theologically called the  distinction between God’s will of decree or secret will and His revealed will, that which is reveal in history. Now he also uses the phrase “in very deed” in reference to the wicked, which would, I think, be understood as in the context of Church discipline (deeds which are “apparent” or “visible” to us), but until these wicked are “excommunicated”, they are yet to be “cut off” from the body of Christ “visibly” (my word inserted again). I think this becomes clear in the following illustration used by Vermigli of the Corinthian Church.

You may perhaps doubt how Paul might truly call the Church of the Corinthians, the Church of God, the which was infected with so many vices. But it must be understood, that they which were there, were not utterly corrupted, many good men remained. Further they were as yet instructed with pure doctrine, and retained the sacraments whole and perfect, neither were they altogether without discipline, and those things that were wanting, were not laid aside without regard: nay rather, they godly labored much about the correcting of them. For we know, that Paul was admonished by them which were at Cloas, that he would prevent the evils that were breaking forth. Besides this, Paul had a respect to the testimony of God, who had said unto him, that in the same city he had much people. Over this you must understand, that the Church of God does not so fall away for every blemish, as that it should no more be called the Church of God. It is not presently without spot or wrinkle, but in the day of Jesus Christ it shall be.

My concluding comments: These last two emphasized sections I think give us a clear picture of how Vermigli sees the Church. He sees the Church, “historical/visible”, where the word of God and the sacraments are administered, along with the exercise of discipline, as the Church or “Communion of Saints” properly so called. But with the true regenerate persons, “eschatological/invisible”, as hidden, known only “before God” as true member of Christ, only to be revealed in the day of Christ upon his return in glory.

Blessings in Christ,
Terry W. West

“By this Trinity, supremely and equally and immutably good, were all things created. But they were not created supremely, equally, nor immutably good. Still, each single created thing is good, and taken as a whole they are very good, because together they constitute a universe of admirable beauty.”

Augustine of Hippo (A.D. 354-430)  Enchridion Chapter 3, Paragraph 10

 ”But, as this faith, which works by love, begins to penetrate the soul, it tends, through the vital power of goodness, to change into sight, so that the holy and perfect in heart catch glimpses of that ineffable beauty whose full vision is our highest happiness. Here, then, surely, is the answer to your question about the beginning and the end of our endeavor. We begin in faith, we are perfected in sight.”

Augustine of Hippo (A.D. 354-430)  Enchridion Chapter 1, Paragraph5

Things that arise in sensory experience, or that are analyzed by the intellect, may be demonstrated by reason. But in matters that pass beyond the scope of the physical senses, which we have not settled by our own understanding, and cannot - here we must believe, without hesitation, the witness of those men by whom the scriptures (rightly called divine) were composed, who were divinely aided in their senses and their mind to see and even to foresee the things about which they testify.

Augustine of Hippo (AD 354-430)  Enchridion Chapter 1, Paragrah 4

 John 3:16  For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.

For God so loved the world.

“Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish. And this order ought to be carefully observed; for such is the wicked ambition which belongs to our nature, that when the question relates to the origin of our salvation, we quickly form diabolical imaginations about our own merits. Accordingly, we imagine that God is reconciled to us, because he has reckoned us worthy that he should look upon us. But Scripture everywhere extols his pure and unmingled mercy, which sets aside all merits….”

That whosoever believeth on him may not perish.

“It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term World, which he formerly used; for though nothing will be found in the world that is worthy of the favor of God, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life.

Let us remember, on the other hand, that while life is promised universally to all who believe in Christ, still faith is not common to all. For Christ is made known and held out to the view of all, but the elect alone are they whose eyes God opens, that they may seek him by faith. Here, too, is displayed a wonderful effect of faith; for by it we receive Christ such as he is given to us by the Father — that is, as having freed us from the condemnation of eternal death, and made us heirs of eternal life, because, by the sacrifice of his death, he has atoned for our sins, that nothing may prevent God from acknowledging us as his sons. Since, therefore, faith embraces Christ, with the efficacy of his death and the fruit of his resurrection, we need not wonder if by it we obtain likewise the life of Christ.

Still it is not yet very evident why and how faith bestows life upon us. Is it because Christ renews us by his Spirit, that the righteousness of God may live and be vigorous in us; or is it because, having been cleansed by his blood, we are accounted righteous before God by a free pardon? It is indeed certain, that these two things are always joined together; but as the certainty of salvation is the subject now in hand, we ought chiefly to hold by this reason, that we live, because God loves us freely by not imputing to us our sins. For this reason sacrifice is expressly mentioned, by which, together with sins, the curse and death are destroyed. I have already explained the object of these two clauses,

which is, to inform us that in Christ we regain the possession of life, of which we are destitute in ourselves; for in this wretched condition of mankind, redemption, in the order of time, goes before salvation.”

John Calvin (A.D. 1509-1564)

2Pe 3:9 The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.

But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.

This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.

Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.

But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.

But as the verb cwrh~sai is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.

John Calvin (A.D. 1509-1564)

“For faith includes not merely the knowledge that God is, but also, nay chiefly, perception of his will toward us. It concerns us to know not only what he is in himself, but also in what character he is pleased to manifest himself to us. We now see, therefore, that faith is the knowledge of the  divine will in regard to us, as ascertained from his word. And the foundation of it is a previous persuasion of the truth of God. So long as your mind  entertains any misgiving as to the certainty of the word, its authority will  be weak and dubious, or rather it will have no authority at all. Nor is it sufficient to believe that God is true, and cannot lie or deceive, unless you feel firmly persuaded that every word which him is sacred, inviolable truth.”

John Calvin ( A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 3, Chapter 2, Section6