 Section 43 of Institutes of the Christian Religion, Book 3. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Institutes of the Christian Religion, Book 3 by John Calvin. Translated by Henry Beverage. Chapter 23, Part 2. They deny that it is ever said in distinct terms God decreed that Adam should perish by his revolt, as if the same God, who is declared in Scripture to do whatsoever he pleases, could have made the noblest of his creatures without any special purpose. They say that, in accordance with free will, he was to be the architect of his own fortune, that God had decreed nothing but to treat him according to his dessert. If this frigid fiction is received, where will be the omnipotence of God, by which, according to his secret counsel, on which everything depends, he rules over all? But whether they will allow it or not, predestination is manifest in Adam's posterity. It was not owing to nature that they all lost salvation by the fault of one parent. Why should they refuse to admit with regard to one man that, which against their will, they admit with regard to the whole human race? Why should they, in caviling, lose their labor? Scripture proclaims that all were, in the person of one, made liable to eternal death. As this cannot be ascribed to nature, it is plain that it is owing to the wonderful counsel of God. It is very absurd in these worthy defenders of the justice of God to strain at a net and swallow a camel. I ask again, how is it that the fall of Adam involves so many nations with their infant children in eternal death without remedy unless that it so seemed meat to God? Here the most loquacious tongues must be dumb. The decree I admit is dreadful. And yet it is impossible to deny that God foreknew what the end of man was to be before he made him, and foreknew because he had so ordained it by his decree. Should any one here invade against the prescience of God? He does it rashly and inadvisably. For why pray should it be made a charge against the heavenly judge that he was not ignorant of what was to happen? Thus if there is any just or plausible complaint it must be directed against predestination. Nor ought it to seem absurd when I say that God not only foresaw the fall of the first man and in him the ruin of his posterity, but also at his own pleasure arranged it. For as it belongs to his wisdom to foreknow all future events, so it belongs to his power to rule and govern them by his hand. This question, like others, is skillfully explained by Augustine. Let us confess with the greatest benefit what we believe with the greatest truth, that the God and Lord of all things who made all things very good both foreknow that evil was to arise out of good and knew that it belonged to his most omnipotent goodness to bring good out of evil, rather than not permit evil to be, and so ordained a life of angels and men as to show in it, first, what free will could do, and secondly, what the benefit of his grace and his righteous judgment could do. 8. Here the recurred to the distinction between will and permission, the object being to prove that the wicked perish only by the permission, but not by the will of God, but why do we say that he permits, but just because he wills? Nor indeed is there any probability in the thing itself, v. de La Sette, that man brought death upon himself merely by the permission and not by the ordination of God, as if God had not determined what he wished a condition of the chief of his creatures to be. I will not hesitate therefore simply to confess with Augustine that the will of God is necessity, and that everything is necessary which he has willed, just as those things will certainly happen which he has foreseen. Now if an excuse of themselves and the ungodly, either the Pelagians or Maniches or Anabaptists or Epicureans, for it is with these four sects, we have to discuss this matter, should object the necessity by which they are constrained, in consequence of the divine predestination, they do nothing that is relevant to the cause. For if predestination is nothing else than a dispensation of divine justice, secret indeed, but unblameable, because it is certain that those predestinated to that condition were not unworthy of it, it is equally certain that the destruction consequent upon predestination is also most just. Moreover, though their perdition depends on the predestination of God, the cause and matter of it is in themselves. The first man fell because the Lord deemed it meat that he should. Why he deemed it meat? We know not. It is certain, however, that it was just, because he saw that his own glory would thereby be displayed. When you hear the glory of God mentioned, understand that his justice is included, for that which deserves praise must be just. Man therefore falls, divine providence so ordaining, but he falls by his own fault. The Lord had a little before declared that all things which he made were very good. Genesis 1.31 Wents then the depravity of man, which made him revolt from God. Lest it should be supposed that it was from his creation, God had expressly approved what proceeded from himself. Therefore man's own wickedness corrupted the pure nature which he had received from God, and his ruin brought with it the destruction of all his posterity. Therefore, let us in the corruption of human nature contemplate the evident cause of condemnation, a cause which comes more closely home to us, rather than to inquire into a cause hidden and almost incomprehensible in the predestination of God. Nor let us decline to submit our judgment to the boundless wisdom of God so far as to confess its insufficiency to comprehend many of his secrets. Ignorance of things which we are not able, or which it is not lawful to know, is learning, while the desire to know them is a species of madness. 9. Someone perhaps will say that I have not yet stated enough to refute this blasphemous excuse. I confess that it is impossible to prevent impiety from murmuring and objecting. But I think I have said enough not only to remove the ground, but also the pretext for throwing blame upon God. The reprobate would excuse their sins by alleging that they were unable to escape the necessity of sinning, especially because a necessity of this nature is laid upon them by the ordination of God. We deny that they can thus be validly excused, since the ordination of God by which they complain that they are doomed to destruction is consistent with equity, and equity indeed unknown to us but most certain. Hence we conclude that every evil which they bear is inflicted by the most just judgment of God. Next we have shown that they act preposterously when, in seeking the origin of their condemnation, they turn their view to the hidden recesses of the Divine Council and wink at the corruption of nature, which is the true source. They cannot impute this corruption to God because he bears testimony to the goodness of his creation. For though, by the eternal providence of God, man was formed for the calamity under which he lies, he took the matter of it from himself, not from God, since the only cause of his destruction was his degenerating from the purity of his creation into a state of vice and impurity. 10. There is a third absurdity by which the adversaries of predestination defame it. As we ascribe it entirely to the Council of the Divine Will, that those whom God adopts as the heirs of his kingdom are exempted from universal destruction, they infer that he is an acceptor of persons. But this scripture uniformly denies, and therefore scripture is either at variance with itself or respect is had to merit in election. First, the sense in which scripture declares that God is not an acceptor of persons is different from that which they suppose. Since the term person means not man, but those things which, when conspicuous in a man, either procure favor, grace, and dignity, or on the contrary produce hatred, contempt, and disgrace. Among these are, on the one hand, riches, wealth, power, rank, office, country, beauty, etc. And on the other hand, poverty, want, mean birth, sordidness, contempt, and the like. Thus Peter and Paul say that the Lord is no acceptor of persons because he makes no distinction between the Jew and the Greek. Does not make the mere circumstance of country the ground for rejecting one or embracing the other. Acts 1034, Romans 210, Galatians 3, 28. Thus James also uses the same words when he would declare that God has no respect to riches in his judgment, James 2, 5. Paul also says in another passage that in judging God has no respect to slavery or freedom, Ephesians 6, 9, Colossians 3, 25. There's nothing inconsistent with this when we say that God, according to the good pleasure of his will, without any regard to merit, elects those whom he chooses for sons, while he rejects and reprobates others. For fuller satisfaction the matter may be thus explained. It is asked how it happens that of two between whom there is no difference of merit, God in his election adopts the one and passes by the other. I, in my turn, ask, is there anything in him who is adopted to incline God towards him? If it must be confessed that there is nothing, it will follow that God looks not to the man, but is influenced entirely by his own goodness to do him good. Or when God elects one and rejects another, is owing not to any respect to the individual, but entirely to his own mercy, which is free to display and exert itself when and where he pleases. For we have elsewhere seen that in order to humble the pride of the flesh, not many wise men after the flesh, not many mighty, not many noble, are called. So far is God in the exercise of his favor from showing any respect to persons. 11. Wherefore it is false and most wicked to charge God with dispensing justice unequally, because in this predestination he does not observe the same course towards all. If, say they, he finds all guilty, let him punish all alike. If he finds them innocent, let him relieve all from the severity of judgment. But they plead with God as if he were either interdicted from showing mercy or were obliged if he show mercy entirely to renounce judgment. What is it that they demand, that if all are guilty all shall receive the same punishment? We admit that the guilt is common, but we say that God in mercy suckers some. Let him, say they, sucker all. We object, that it is right for him to show, by punishing, that he is a just judge. When they cannot tolerate this, what else are they attempting than to deprive God of the power of showing mercy, or at least to allow to him only on the condition of altogether renouncing judgment? Hear the words of Augustine most admirably apply. Since in the first man the whole human race fell under condemnation, those vessels which are made of it unto honor are not vessels of self-righteousness, but of divine mercy. When other vessels are made unto dishonor, it must be imputed not to injustice, but to judgment. Since God inflicts due punishment on those whom he reprobates, and bestows unmerited favor on those whom he calls, he is free from every accusation, just as it belongs to the creditor to forgive the debt to one and to exact it of another. The Lord therefore may show favor to whom he will, because he is merciful, not show it to all, because he is a just judge. In giving to some what they do not merit, he shows his free favor. In not giving to all, he declares what all deserve. For when Paul says, God has concluded them all in unbelief, that he might have mercy upon all, it ought also to be added, that he is debtor to none, for, who has first given to him, and it shall be recompensed unto him again. Romans 11, 32, 33. 12. Another argument which they employ to overthrow predestination is that if it stand, all care and study of well-doing must cease. For what man can hear, say they, that life and death are fixed by an eternal and immutable decree of God without immediately concluding that it is of no consequence how he acts, since no work of his can either hinder or further the predestination of God. Because all will rush on, and like desperate men plunge headlong wherever lust inclines. And it is true that this is not altogether a fiction, for there are multitudes of swine-ish nature who defile the doctrine of predestination by their profane blasphemies, and employ them as a cloak to evade all admonition and censure. God knows what he has determined to do with regard to us. If he has decreed our salvation, he will bring us to it in his own time. If he has doomed us to death, it is vain for us to fight against it. But Scripture, while it enjoins us to think of this high mystery with much greater reverence and religion, gives very different instruction to the pious, and justly condemns the accursed license of the ungodly. For it does not remind us of predestination to increase our audacity and tempt us to pry with impious presumption into the inscrutable counsels of God, but rather to humble and abase us that we may tremble at his judgment and learn to look up to his mercy. This is the mark at which believers will aim. The grunt of these filthy swine is duly silenced by Paul. They say that they feel secure in vices because, if they are of the number of the elect, their vices will be no obstacle to the ultimate attainment of life. But Paul reminds us that the end for which we are elected is that we should be holy and without blame before him. Ephesians 1.4 If the end of election is holiness of life, it ought to arouse and stimulate us strenuously to aspire to it, instead of serving as a pretext for sloth. How wide the difference between the two things, between ceasing from well-doing because election is sufficient for salvation, and it's being the very end of election, that we should devote ourselves to the study of good works. Have done then with blasphemies which wickedly invert the whole order of election. When they extend their blasphemies farther and say that he who is reprobated by God will lose his pains if he studies to approve himself to him by innocence and probability of life, they are convicted of the most impotent falsehood. For whence can any such study arise but from election, as all who are of the number of the reprobate are vessels formed unto dishonor, so they cease not by their perpetual crimes to provoke the anger of God against them and give evident signs of the judgment which God has already passed upon them. So far is it from being true that they vainly contend against it. 13. Another impotent and malicious columny against this doctrine is that it destroys all exhortations to a pious life. The great odium to which Augustine was at one time subjected on this head, he wiped away in his treatise De Correzione e Grazia to Valentinas, a perusal of which will easily satisfy the pious and docile. Here however I may touch on a few points which will, I hope, be sufficient for those who are honest and not contentious. We have already seen how plainly and audibly Paul preaches the doctrine of free election. Is he therefore cold in admonishing and exhorting? Let those good zealots compare his vehemence with theirs and they will find that they are ice, while he is all fervor. And surely every doubt on this subject should be removed by the principles which he lays down. That God has not called us to uncleanness that everyone should possess his vessel in honor. That we are the workmanship of God created in Christ Jesus unto good works, which God has before ordained that we should walk in them. First Thessalonians 4,4,7, Ephesians 2,10. In one word, those who have any tolerable acquaintance with the writings of Paul will understand, without long demonstration, how well he reconciles the two things which those men pretend to be contradictory to each other. Christ commands us to believe in him, and yet there is nothing false or contrary to this command in the statement which he afterwards makes. No man can come unto me except that we are given him of my father, John 6,65. Let preaching then have its free course, that it may lead men to faith and dispose them to persevere with uninterrupted progress. Nor at the same time let there be any obstacle to the knowledge of predestination, so that those who obey may not plume themselves on anything of their own, but glory only in the Lord. It is not without cause our Savior says, Who has ears to hear, let him hear. Matthew 13,9. Therefore, while we exhort and preach, those who have ears willingly obey. In those again who have no ears is fulfilled what is written, hear ye indeed, but understand not. Isaiah 6,9. But why, says Augustine, have some ears and others not? Who has known the mind of the Lord? Are we therefore to deny what is plain because we cannot comprehend what is hid? This is a faithful quotation from Augustine, but because his words will perhaps have more authority than mine, let us adduce the following passage from his treatise de Bonet Persevere, Chapter 15. Should some, on hearing this, turn to indolence and sloth, and leaving off all exertion, rush headlong into lust. Are we therefore to suppose that what has been said of the foreknowledge of God is not true? If God foreknew that they would be good, will they not be good, however great their present wickedness, and if God foreknew that they will be wicked, will they not be wicked? How great, so ever, the goodness now seen in them? For reasons of this description must the truth which has been stated on the subject of divine foreknowledge be denied or not mentioned, and more especially when, if it is not stated, other errors will arise? In the sixteenth chapter he says, The reason for not mentioning the truth is one thing, the necessity for telling the truth is another. It were tedious to inquire into all the reasons for silence, one, however, is, lest those who understand not become worse, while we are desirous to make those who understand better informed. Now such persons, when we say anything of this kind, do not indeed become better informed, but neither do they become worse. But when the truth is of such a nature, that he who cannot comprehend it becomes worse by our telling it, and he who can comprehend it becomes worse by our not telling it, what think ye ought we to do? Are we not to tell the truth, that he who can comprehend may comprehend? Rather than not to tell it, and thereby not only prevent both from comprehending, but also make the more intelligent of the two to become worse. Whereas if he heard and comprehended others might learn through him. And we are unwilling to say what on the testimony of scripture it is lawful to say, for we fear lest, when we speak, he who cannot comprehend may be offended. But we have no fear lest, while we are silent, he who can comprehend the truth be involved in falsehood. In chapter 20, glancing again at the same view, he more clearly confirms it. Wherefore, if the apostles and teachers of the church, who came after them, did both, if they discourse piously of the eternal election of God, and at the same time kept believers under the discipline of a pious life, how can those men of our day, when shot up by the invincible force of truth, think they are right in saying, that which is set of predestination, though it be true, must not be preached to the people? Nay, it ought indeed to be preached, that whoso has ears to hear, may hear. And who has ears if he has not received them from him who has promised to give them? Certainly, let him who receives not reject. Let him who receives take and drink, drink and live. For as piety is to be preached, that God may be duly worshiped, so predestination also is to be preached, that he who has ears to hear may. In regard to the divine grace, glory not in himself, but in God. 14. And yet, as that holy man had a singular desire to edify, he so regulates his method of teaching as carefully, and as far as in him lay, to avoid giving offence. For he reminds us that those things which are truly should also be fitly spoken. 15. Were anyone to address the people thus? If you do not believe the reason is because God has already doomed you to destruction, he would not only encourage sloth, but also give confidence to wickedness. Were anyone to give utterance to the sentiment in the future tense, and say that those who hear will not believe because they are reprobates? It were imprecation rather than doctrine. Wherefore Augustine not undeservedly orders such as senseless teachers, or minister and ill omen prophets to retire from the church. He indeed elsewhere truly contends that a man prophets by correction only when he who causes those whom he pleases to prophet without correction pities and assists. But why is it thus with some and differently with others? Far be it from us to say that it belongs to the clay and not to the potter to decide. He afterward says, When men by correction either come or return to the way of righteousness, who is it that works salvation in the hearts, but he who gives the increase? Whoever it be that plants in waters. When he is pleased to save, there is no free will in man to resist. Wherefore it cannot be doubted that the will of God, who has done whatever he has pleased in heaven and earth, and who has even done things which are to be, cannot be resisted by human will, or prevented from doing what he pleases, since with the very wills of men he does so. Again, when he would bring men to himself, does he bind them with corporeal fetters? He acts inwardly, inwardly holds, inwardly moves their hearts, and draws them by the will, which he has wrought in them. What he immediately adds must not be omitted. Because we know not who belongs to the number of the predestinated, or does not belong, our desire ought to be that all may be saved, and hence every person we meet we will desire to be with us a partaker of peace. But our peace will rest upon the sons of peace. For in our part let correction be used as a harsh yet salutary medicine for all, that they may neither perish nor destroy others. To God it will belong to make it available to those whom he has foreknown and predestinated. For more information or to volunteer, please visit LibriVox.org. Recording by J. R. Omehen. Institutes of the Christian Religion, Book 3, by John Calvin. Translated by Henry Beverage. Chapter 24 Part 1 Election confirmed by the calling of God. The reprobate bring upon themselves the righteous destruction to which they are doomed. The title of this chapter shows that it consists of two parts. 1. The case of the elect from Sections 1 to 11. 2. The case of the reprobate from Sections 12 to 17. Sections 1. The election of God is secret, but is manifested by effectual calling. The nature of this effectual calling, how election and effectual calling are founded on the free mercy of God. A cavel of certain expositors refuted by the words of Augustine. An exception disposed of. 2. Calling proved to be free. 1. By its nature and the mode in which it is dispensed. 2. By the word of God. 3. By the calling of Abraham the father of the faithful. 4. By the testimony of John. 5. By the example of those who have been called. 3. The periodoctrine of the calling of the elect misunderstood. 1. By those who attribute too much to the human will. 2. By those who make election dependent on faith. This error amply refuted. 4. In this and the five following sections, the certainty of election vindicated from the assaults of Satan. The leading arguments are, 1. Effectual calling. 2. Christ apprehended by faith. 3. The protection of Christ, the guardian of the elect. We must not attempt to penetrate to the hidden recesses of the divine wisdom in order to learn what is decreed with regard to us at the judgment seat. We must begin and end with the call of God. This confirmed by an opposite saying of Bernard. 5. Christ, the foundation of this calling and election. He who does not lean on him alone cannot be certain of his election. He is the faithful interpreter of the eternal counsel in regard to our salvation. 6. Another security of our election is the protection of Christ our shepherd. How it is manifested to us, Objection 1 as to the future state, 2 as to perseverance. Both objections refuted. 7. Objection that those who seem elected sometimes fall away. Answer. A passage of Paul dissuading us from security explained. The kind of fear required in the elect. 8. Explanation of the saying that many are called but few chosen. A twofold call. 9. Explanation of the passage that none is lost but the son of perdition. Refutation of an objection to the certainty of election. 10. Explanation of the passages urged against the certainty of election. Examples by which some attempt to prove that the seat of election is sewn in the hearts of the elect from their very birth. Answer. 1. One or two examples do not make the rule. 2. This view is opposed to Scripture. 3. Is expressly opposed by an apostle. 11. An explanation and confirmation of the third answer. 12. Second part of the chapter which treats of the reprobate. Some of them gone to prize of the opportunity of hearing his word. Others he blinds and stupefies the more by the preaching of it. 13. Of this no other account can be given than that the reprobate or vessels fitted for destruction. This confirmed by the case of the elect, of Pharaoh and of the Jewish people both before and after the manifestation of Christ. 14. Question. Why does God blind the reprobate? Two answers. These confirmed by different passages of Scripture. Objection of the reprobate. Answer. 15. Objection to this doctrine of the righteous rejection of the reprobate. The first founded on a passage in Ezekiel. The passage explained. 16. A second objection founded on a passage in Paul. The apostles' meaning explained. A third objection and fourth objection answered. 17. A fifth objection, namely, that there seems to be a twofold will in God. Answer. Other objections and answers. Conclusion. 1. But that the subject may be more fully illustrated. We must treat both of the calling of the elect and of the blinding and hardening of the ungodly. The former I have already in some measure discussed. Chapter 22, sections 10 and 11. When refuting the error of those who think that the general terms in which the promises are made place the whole human race on a level. This special election which otherwise would remain hidden in God, he had length manifests by his calling. For whom he did foreknow, he also did predestinate to be conformed to the image of his son. Moreover, whom he did predestinate, then he also called, and whom he called, then he also justified, that he may one day glorify Romans 8, 29 and 30. Though the Lord, by electing his people, adopted them as his sons, we, however, see that they do not come into possession of this great good until they are called. But when called, the enjoyment of their election is in some measure communicated to them. For which reason the spirit which they receive is termed by Paul both the spirit of adoption and the seal and earnest of the future inheritance. Because by his testimony he confirms and seals the certainty of future adoption on their hearts. For although the preaching of the gospel springs from the fountain of election, yet being common to them with the reprobate, it would not be in itself a solid proof. God, however, teaches his elect effectually when he brings them to faith, as we formerly quoted from the words of our Saviour. Not that any man has seen the Father save he which is of God, he has seen the Father. John 6.46 Again, I have manifested thy name unto the men which thou gaveest me out of the world. John 17.6 He says in another passage, no man can come to me, except the Father which has sent me draw him. John 6.44 This passage Augustine ably expounds in these words. If, as truth says, everyone who has learned comes, then everyone who does not come has not learned. It does not therefore follow that he who can come does come, unless he have willed and done it. But everyone who has learned of the Father not only can come, but also comes. The antecedents of possibility, the affection of will, and the effect of action being now present. In another passage he says still more clearly, what means everyone that has heard and learned of the Father comes unto me, but just that there is no one who hears and learns of the Father that does not come to me. For if everyone who has heard and learned comes, assuredly everyone who does not come has neither heard nor learned of the Father, for if he had heard and learned he would come. Far removed from carnal sense is this school in which the Father is heard and teaches us to come to the Son. Shortly after he says, this grace which is secretly imparted to the hearts of men is not received by any hard heart, for the reason for which it is given is that the hardness of the heart may first be taken away. Hence, when the Father is heard within, he takes away the stony heart and gives a heart of flesh. Thus he makes them sons of promise and vessels of mercy, which he has prepared for glory. Why then does he not teach all to come to Christ, but just because all whom he teaches, he teaches in mercy? While those whom he teaches not, he teaches not in judgment. For he pities whom he will and hardens whom he will. Those therefore whom God has chosen, he adopts his sons, while he becomes to them a Father. By calling, moreover, he admits them to his family and unites them to himself, that they may be one with him. When calling is thus added to election, the scripture plainly intimates that nothing is to be looked for in it but the free mercy of God. For if we ask whom it is he calls and for what reason, he answers, it is those whom he had chosen. When we come to election, mercy alone everywhere appears, and accordingly in this the saying of Paul is truly realized. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Romans 9, 16, and that not as is commonly understood by those who share the result between the grace of God and the will and agency of man. For their exposition is that the desire and endeavor of sinners are of no avail by themselves, unless accompanied by the grace of God. But that when aided by his blessing, they also do their part in procuring salvation. This caval I prefer refuting in the words of Augustine rather than my own. If all that the apostle meant is, that it is not alone of him that willeth, or of him that runneth, unless the Lord be present in mercy, we may retort and hold the converse, that it is not of mercy alone, unless willing and running be present. But if this is manifestly impious, let us have no doubt that the apostle attributes all to the mercy of the Lord, and leaves nothing to our wills or exertions. Such were the sentiments of that holy man. I set not the value of a straw on the subtlety to which they have recourse, namely that Paul would not have spoken thus had there not been some will and effort on our part. For he considered not what might be in man, but seeing that certain persons ascribed a part of salvation to the industry of man, he simply condemned their error in the former clause, and then claimed the whole substance of salvation for the divine mercy. And what else do the prophets then perpetually proclaim the free calling of God? Two, moreover, this is clearly demonstrated by the nature and dispensation of calling, which consists not merely of the preaching of the word, but also the illumination of the spirit. Who those are to whom God offers his word is explained by the prophet. I am sought of them that ask not for me. I am found of them that sought me not. I said, behold me, behold me, unto a nation that was not called by my name. Isaiah 65.1, and lest the Jews should think that that mercy applied only to the Gentiles, he calls to their remembrance once it was he took their father Abraham when he condescended to be his friend, Isaiah 41.8, namely from the midst of idolatry in which he was plunged with all his people. When he first shines with the light of his word on the undeserving, he gives a sufficiently clear proof of his free goodness. Here, therefore, boundless goodness is displayed, but not so as to bring all to salvation since a heavier judgment awaits the reprobate for rejecting the evidence of his love. God also, to display his own glory, withholds from them the effectual agency of his spirit. Therefore, his inward calling is an infallible pledge of salvation, hence the words of John. Hereby we know that he abideth in us by the spirit which he has given us. First John 3.24, and lest the flesh should glory and at least responding to him when he calls and spontaneously offers himself, he affirms that there would be no ears to hear, no eyes to see, did he not give them. And he acts not according to the gratitude of each, but according to his election. Of this, you have a striking example in Luke when the Jews and Gentiles in common heard the discourse of Paul and Barnabas. Though they were all instructed in the same word, it is said that as many as were ordained to eternal life believed. Acts 1348, how can we deny that Colin's gratuitous when election alone reigns in it even to its conclusion? Three, two errors are here to be avoided. Some make man a fellow worker with God in such a sense that man's suffrage ratifies election so that, according to them, the will of man is superior to the counsel of God. As if scripture taught that only the power of being able to believe is given us and not rather faith itself. Others, although they do not so much impair the grace of the Holy Spirit, yet induced by what means I know not, make election dependent on faith as if it were doubtful and ineffectual to confirm by faith. There can be no doubt indeed that in regard to us it is so confirmed. Moreover, we have already seen that the secret counsel of God, which lay concealed, is thus brought to light by this nothing more being understood than that that which was unknown as proved and as it were sealed. But it is false to say that election is then only effectual after we have embraced the gospel and that it then stirrives its vigor. It is true that we must there look for its certainty because if we attempt to penetrate to the secret ordination of God, we shall be engulfed in that profound abyss. But when the Lord has manifested it to us, we must ascend higher in order that the effect may not bury the cause. For what can be more absurd and unbecoming than while scripture teaches that we are illuminated as God has chosen us, our eyes should be so dazzled with the brightness of the slight as to refuse to attend to election. Meanwhile, I deny not that in order to be assured of our salvation, we must begin with the word and that our confidence ought to go no farther than the word when we invoke God the Father. For some to obtain more certainty of the counsel of God, which is nigh us in our mouth and in our heart, Deuteronomy 3014, absurdly desire to fly above the clouds. We must therefore curb that temerity by the soberness of faith and be satisfied to have God as a witness of his hidden grace in the external word, provided always that the channel in which the water flows and out of which we may freely drink does not prevent us from paying due honor to the fountain. Four. Therefore, as those are in error who make the power of election dependent on faith by which we perceive that we are elected, so we shall follow the best order, if in seeking the certainty of our election we cleave to those posterior signs which are sure attestations to it. Among the temptations with which Satan assaults believers, none is greater or more perilous than when disquieting them with doubts as to their election. He at the same time stimulates them with the depraved desire of inquiring after it out of the proper way. By inquiring out of the proper way, I mean when puny man endeavors to penetrate to the hidden recesses of the divine wisdom and goes back even to the remotest eternity in order that he may understand what final determination God has made with regard to him. In this way, he plunges headlong into an immense abyss, involves himself in numberless inextricable snares and buries himself in the thickest darkness. For it is right that the stupidity of the human mind should be punished with fearful destruction whenever it attempts to rise in its own strength to the height of divine wisdom. And this temptation is the more fatal, that it is the temptation to which of all others, almost all of us are most prone. For there is scarcely a mind in which the thought does not sometimes rise once your salvation, but from the election of God, but what proof have you of your election? When once this thought has taken possession of any individual, it keeps him perpetually miserable, subjects him to dire torment, or throws him into a state of complete stupor. I cannot wish a stronger proof of the depraved ideas, which men of this description form a predestination, then experience itself furnishes, since the mind cannot be infected by a more pestilential error than that which disturbs the conscience and deprives it of peace and tranquility in regard to God. Therefore, as we dread shipwreck, we must avoid this rock, which is fatal to everyone who strikes upon it. And though the discussion of predestination is regarded as a perilous sea, yet in sailing over it the navigation is calm and safe, nay pleasant, provided we do not voluntarily court danger. For as a fatal abyss engulfs those who, to be assured of their election, pry into the eternal counsel of God without the word, yet those who investigate it rightly, and in the order in which it is exhibited in the word, reap from it rich fruits of consolation. Let our method of inquiry then be to begin with the calling of God and to end with it. Although there is nothing in this to prevent believers from feeling that the blessings which they daily receive from the hand of God originate in that secret adoption, as they themselves express it in Isaiah, thou hast done wonderful things, thy counsels of old are faithfulness and truth. Isaiah 25-1, for with this as a pledge, God is pleased to assure us of as much of his counsel as can be lawfully known. But lest any should think that testimony weak, let us consider what clearness and certainty it gives to us. On this subject, there is an opposite passage in Bernard. After speaking of the reprobate, he says, the purpose of God stands, the sentence of peace on those that fear him also stands, a sentence concealing their bad and recompensing their good qualities. So that, in a wondrous manner, not only their good, but their bad qualities work together for good. Who will lay anything to the charge of God's elect? It is completely sufficient for my justification to have him propitious against whom only I have sinned. Everything which he has decreed not to impute to me is as if it had never been. A little after he says, oh, the place of true rest, a place which I consider not unworthy of the name of inner chamber, where God is seen, not as if disturbed with anger or distracted by care, but where his will is proved to be good and acceptable and perfect. That vision does not terrify but soothe, does not excite restless curiosity, but calms it, does not fatigue, but tranquilizes the senses. Here is true rest. A tranquil God tranquilizes all things and to see him at rest is to be at rest. Five. First, if we seek for the paternal mercy and favor of God, we must turn our eyes to Christ, in whom alone the Father is well pleased, Matthew 3.17. When we seek for salvation, life, and a blessed immortality, to him also must we retake ourselves, since he alone is the fountain of life and the anchor of salvation and the heir of the kingdom of heaven. Then what is the end of election, but just that? Being adopted as sons by the heavenly Father, we may by his favor obtain salvation and immortality. How much soever you may speculate and discuss, you will perceive that in its ultimate object, it goes no farther. Hence, those whom God has adopted as sons, he is said to have elected, not in themselves, but in Christ Jesus, Ephesians 1.4. Because he could love them only in him, and only as being previously made partakers with him, honor them with the inheritance of his kingdom. But if we are elected in him, we cannot find the certainty of our election in ourselves and not even in God the Father, if we look at him apart from the Son. Christ then is the mirror in which we ought and in which, without deception, we may contemplate our election. For since it is into his body that the Father has decreed to engraft those whom from eternity he wished to be his, that he may regard as sons, all whom he acknowledges to be his members. If we are in communion with Christ, we have proof sufficiently clear and strong that we are written in the Book of Life. Moreover, he admitted us to sure communion with himself when, by the preaching of the Gospel, he declared that he was given us by the Father to be ours with all his blessings, Romans 832. We are said to be clothed with him, to be one with him that we may live because he himself lives. The doctrine is often repeated. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life, John 316. He who believes in him is said to have passed from death unto life, John 524. In this sense, he calls himself the bread of life, of which if a man eat, he shall never die, John 635. He, I say, was our witness, that all by whom he is received in faith will be regarded by our heavenly Father as sons. If we long for more than to be regarded as sons of God and heirs, we must ascend above Christ. But if this is our final goal, how infatuated is it to seek out of him what we have already obtained in him and can only find in him? Besides, as he is the eternal wisdom, the immutable truth, the determinant counsel of the Father, there is no room for fear that anything which he tells us will vary in the minutest degree from that will of the Father after which we inquire. Nay, rather he faithfully discloses it to us as it was from the beginning and always will be. The practical influence of this doctrine ought also to be exhibited in our prayers. For though a belief of our election animates us to involve God, yet when we frame our prayers it were preposterous to obtrude upon God or to stipulate in this way, oh Lord, if I am elected, hear me. He would have us to rest satisfied with his promises and to not inquire elsewhere whether or not he is disposed to hear us. We shall thus be disentangled from many snares if we know how to make a right use of what is rightly written, but let us not inconsiderately rest it to purposes different from that to which it ought to be confined. Six, another confirmation tending to establish our confidence is that our election is connected with our calling. For those whom Christ enlightened with the knowledge of his name and admits into the bosom of his church, he is said to take under his guardianship and protection. All whom he thus receives are said to be committed and entrusted to him by the Father that they may be kept unto life eternal. What would we have? Christ proclaims aloud that all whom the Father is pleased to save he has delivered into his protection, John 6, 37 through 39, 17, 6 and 12. Therefore, if we would know whether God cares for our salvation, let us ask whether he has committed us to Christ, whom he has appointed to be the only savior of all his people. Then, if we doubt whether we are received into the protection of Christ, he obviates the doubt when he spontaneously offers himself as our shepherd and declares that we are of the number of his sheep if we hear his voice, John 10, 3 and 16. Let us therefore embrace Christ who is kindly offered to us and comes forth to meet us. He will number us among his flock and keep us within his fold. But anxiety arises as to our future state, for as Paul teaches, that those are called who were previously elected, so our savior shows that many are called, but few chosen, Matthew 22, 14. Nay, even Paul himself dissuades us from security when he says, let him that thinketh he standeth take heed, lest he fall, 1 Corinthians 10, 12. And again, well, because of unbelief, they were broken off, and thou standest by faith. Be not high-minded, but fear, for if God spared not the natural branches, take heed, lest he also spare not thee. Romans 11, 20 and 21. In fine, we are sufficiently taught by experience itself that calling and faith are of little value without perseverance, which, however, is not the gift of all. But Christ has freed us from anxiety on this head. For the following promises undoubtedly have respect to the future. All that the Father giveth me shall come to me, and him that comes to me, I will in no wise cast out. Again, this is the will of him that sent me, that of all which he has given me, I should lose nothing, but should raise it up at the last day. John 6, 37 and 39. Again, my sheep hear my voice, and I know them, and they follow me, and I will give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand. John 10, 27 and 28. Again, when he declares, every plant which my heavenly Father has not planted shall be rooted up. Matthew 15, 13. He intimates conversely that those who have their root in God can never be deprived of their salvation. Agreeable to this are the words of John. If they had been of us, they would no doubt have continued with us. 1 John 2, 19. Hence also, the magnificent triumph of Paul over life and death, things present and things to come. Romans 8, 38. This must be founded on the gift of perseverance. There is no doubt that he employs the sentiment as applicable to all the elect. Paul elsewhere says, being confident of this very thing, that he who has begun a good work in you will perform it until the day of Jesus Christ. Philippians 1, 6. David also, when his faith threatened to fail, lent on this support, forsake not the works of thy hands. Moreover, it cannot be doubted that since Christ prays for all the elect, he asks the same thing for them as he asked for Peter, namely that their faith fail not. Luke 22, 32. Hence we infer that there is no danger of their falling away since the Son of God, who asks that their piety may prove constant, never meets with a refusal. What then did our Savior intend to teach us by this prayer, but just to confide that whenever we are His, our eternal salvation is secure? 7. But it daily happens that those who seem to belong to Christ revolt from Him and fall away. Nay, in the very passage where he declares that none of those whom the Father has given to Him perished, he accepts the Son of Perdition. This indeed is true, but it is equally true that such persons never adhere to Christ with that heartfelt confidence by which I say that the certainty of our election is established. They went out from us, says John, but they were not of us. For if they had been of us, they would no doubt have continued with us. 1 John 2, 19. I deny not that they have signs of calling similar to those given to the elect, but I do not at all admit that they have that sure confirmation of election, which I desire in believers to seek from the Word of the Gospel. Wherefore, let not examples of this kind move us away from tranquil confidence in the promise of the Lord when he declares that all by whom he is received in true faith have been given him by the Father and that none of them, while he is their guardian and shepherd, will perish. John 3, 16, 6, 39. Of Judas, we shall shortly speak. Section 9. Paul does not dissuade Christians from security simply, but from careless, carnal security, which is accompanied with pride, arrogance, and contempt of others, which extinguishes humility and reverence for God and produces a forgetfulness of grace received. Romans 11, 20. For he is addressing the Gentiles and showing them that they ought not to exult proudly and cruelly over the Jews, in consequence of whose rejection they have been substituted in their stead. He also enjoins fear, not a fear under which they may waver an alarm, but a fear which teaching us to receive the grace of God and humility does not impair our confidence in it, as has elsewhere been said. We may add that he is not speaking to individuals, but to sex in general. See I Corinthians 10, 12. The church having been divided into two parties and rival ship producing dissension, Paul reminds the Gentiles that there having been substituted in the place of a peculiar and holy people was a reason for modesty and fear. For there were many vainglorious persons among them whose empty boasting it was expedient to repress. But we have elsewhere seen that our hope extends into the future, even beyond death, and that nothing is more contrary to its nature than to be in doubt as to our future destiny. Eight. The expression of our Savior. Many are called, but few are chosen, Matthew 22, 14, is also very improperly interpreted. See, book three, chapter two, sections 11 and 12. There will be no ambiguity in it if we attend to what our formal remarks ought to have made clear, namely that there are two species of calling. For there is an universal call, by which God, through the external preaching of the word, invites all men alike, even those for whom he designs the call to be a saver of death. And the ground of a severe condemnation. Besides this, there is a special call, which, for the most part, God bestows on believers only. When by the internal illumination of the spirit, he causes the word preach to take deep root in their hearts. Sometimes, however, he communicates it also to those whom he enlightens only for a time and whom afterwards, in just punishment for their ingratitude, he abandons and smites with greater blindness. Now, our Lord's seeing that the gospel was published far and wide was despised by multitudes and justly valued by few, describes God under the character of a king who, preparing for a great feast, sends his servants all around to invite a great multitude, but can only obtain the presence of a very few because almost all allege causes of excuse. At length, in consequence of their refusal, he is obliged to send his servants out into the highways to invite everyone they meet. It is perfectly clear that thus far the parable is to be understood of external calling. He afterwards adds that God acts the part of a kind entertainer who goes round his table and affably receives his guests. But still, if he finds anyone not adorned with the nuptial garment, he will by no means allow him to insult the festivity by his sordid dress. I admit that this branch of the parable is to be understood of those who, by a profession of faith, enter the church but are not at all invested with the sanctification of Christ. Such disgraces to his church, such cankers God will not always tolerate, but will cast them forth as their turpitude deserves. Few, then, out of the great number of called are chosen. The calling, however, not being of that kind which enables believers to judge of their election. The former call is common to the wicked. The latter brings with it the spirit of regeneration which is the earnest and seal of the future inheritance by which our hearts are sealed into the day of the Lord. Ephesians 1, 13, and 14. In one word, while hypocrites pretend to piety, just as if they were true worshipers of God, Christ declares that they will ultimately be ejected from the place which they improperly occupy. As it is said in the Psalm, Lord, who shall abide in that tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly and worketh righteousness and speaketh the truth in his heart. Psalm 15, 1, and 2. Again in another passage. This is the generation of them that seek him, that seek thy face, O Jacob. Psalm 24, 6. And thus the spirit exhorts believers to patience, and not to murmur, because Ishmaelites are mingled with them in the church, since the mask will at length be torn off, and they will be ejected with disgrace. End of section 44. Section 45 of Institutes of the Christian Religion, Book 3. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicola Kaye. Institutes of the Christian Religion, Book 3, by John Calvin, translated by Henry Beverage. Chapter 24, Part 2. 9. The same account is to be given of the passage, lately quoted, in which Christ says that none is lost but the Son of Perdition. John 17, verse 12. The expression is not strictly proper, but it is by no means obscure. For Judas was not numbered among the sheep of Christ, because he was one truly, but because he held a place among them. Then in another passage where the Lord says that he was elected with the apostles, references made only to the office, have I not chosen you twelve, says he, and one of you is a devil? John 6, 70. That is, he had chosen him to the office of apostle, but when he speaks of election to salvation, he altogether excludes him from the number of the elect. I speak not of you all, I know whom I have chosen. John 13, 18. Should anyone confound the term election in the two passages, he will miserably entangle himself. Whereas if he distinguished between them, nothing can be plainer. Gregory, therefore, is most grievously and perniciously in error, when he says that we are conscious only of our calling, but are uncertain of our election. And hence he exhorts all to fear and trembling, giving this as the reason that though we know what we are today, yet we know not what we are to be. But in that passage he clearly shows how he stumbled on that stone. By suspending election on the merit of works, he had too good a reason for dispiriting the minds of his readers, while at the same time, as he did not lead them away from themselves to confidence in the divine goodness, he was unable to confirm them. Hence believers may in some measure perceive the truth of what we said at the outset. That is, predestination duly considered does not shake faith, but rather affords the best confirmation of it. I deny not, however, that the spirit sometimes accommodates his language to our feeble capacity. As when he says, they shall not be in the assembly of my people, neither shall they be written in the writing of the House of Israel. Ezekiel 13.9. As if God were beginning to write the names of those whom he counts among his people in the Book of Life. Whereas we know, even on the testimony of Christ, that the names of the children of God were written in the Book of Life from the beginning. Luke 10, verse 20. The words simply indicate the abandonment of those who seemed to have a chief place among the elect. As is said in the Psalm, let them be blotted out of the Book of the Living and not be written with the righteous. Psalm 69, verse 28. 10. For the elect are brought by calling into the fold of Christ, not from the very womb, nor all at the same time, but according as God sees it, meet to dispense his grace. Before they are gathered to the supreme shepherd, they wander dispersed in the common desert, and in no respect differ from others, except that by the special mercy of God, they are kept from rushing to final destruction. Therefore, if you look to themselves, you will see the offspring of Adam giving token of the common corruption of the mass. That they proceed not to extreme and desperate impiety is not owing to any innate goodness in them, but because the eye of God watches for their safety, and his hand is stretched over them. Those who dream of some seed of election implanted in their hearts from their birth by the agency of which they are ever inclined to piety and the fear of God are not supported by the authority of Scripture, but refuted by experience. They indeed produce a few examples to prove that the elect, before they were enlightened, were not aliens from religion. For instance, that Paul led an unblemished life during his Phariseeism, that Cornelius was accepted for his prayers and alms, and so forth. Philippians 3,5, Acts 10, verse two. The case of Paul, we admit, but we hold that they are in error as to Cornelius, for it appears that he was already enlightened and regenerated, so that all which he wanted was a clear revelation of the gospel. But what are they to extract from these few examples? Is it that all the elect were always endued with the spirit of piety? Just as well might anyone, after pointing to the integrity of Aristides, Socrates, Xenocrates, Scipio, Curios, Camillus, and others. See book two, chapter four, section four. Infer that all who are left in the blindness of idolatry are studious of virtue and holiness. Nay, even Scripture is plainly opposed to them in more passages than one. The description which Paul gives of the state of the Ephesians before regeneration shows not one grain of this seed. His words are, You has he quickened who were dead in trespasses and sins, wherein in time past he walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience, among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others. Ephesians two, one to three. And again, at that time ye were without Christ, having no hope and without God in the world. Ephesians two, 12. Again, ye were sometimes darkness, but now are ye light in the Lord, walk as children of light. Ephesians five, eight. But perhaps they will insist that in this last passage, references made to that ignorance of the true God, in which they deny not that the elect lived before they were called. Though this is grossly inconsistent with the apostles inference, that they were no longer to lie or steal. Ephesians four, 28. What answer will they give to other passages, such as that in which after declaring to the Corinthians, that neither fornicators nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God? He immediately adds, such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. First Corinthians six, nine to 11. Again he says to the Romans, as ye have yielded your members' servants to uncleanness and to iniquity and to iniquity, even so now yield your members' servants to righteousness and to holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things were of ye are now ashamed? Romans six, 19 to 21. 11. Say then what seed of election germinated in those who contaminated in various ways during their whole lives indulged as with desperate wickedness in every kind of abomination. Had Paul meant to express this view, he ought to have shown how much they then owed to the kindness of God, by which they had been preserved from falling into such pollution. Thus, too, Peter ought to have exhorted his countrymen to gratitude for a perpetual seed of election. On the contrary, his admonition is, the time past of our life may suffice us to have wrought the will of the Gentiles. First Peter four, verse three. What if we come to examples? Was there any germ of righteousness in Rahab the harlot before she believed? Joshua two, verse four. In Manasseh, when Jerusalem was died and almost deluged with the blood of the prophets, second Kings 23, verse 16. In the thief who only with his last breath thought of repentance, Luke 23, verse 42. Have done then with those arguments which curious men of themselves rashly devise without any authority from scripture. But let us hold fast what scripture states, that is, that all we like sheep have gone astray. We have turned everyone to his own way. Isaiah 53, verse six. That is to perdition. In this gulf of perdition God leaves those whom he has determined one day to deliver until his own time arrive. He only preserves them from plunging into irremedial blasphemy. As the Lord by the efficacy of his calling accomplishes towards his elect, the salvation to which he had by his eternal counsel destined them. So he has judgments against the reprobate by which he executes his counsel concerning them. Those therefore whom he has created for dishonor during life and destruction at death, that they may be vessels of wrath and examples of severity in bringing to their doom. He at one time deprives of the means of hearing his word, at another by the preaching of it blinds and stupefies them the more. The examples of the former case are innumerable, but let us select one of the most remarkable of all. Before the advent of Christ, about 4,000 years passed away, during which he hid the light of saving doctrine from all nations. If anyone answered that he did not put them in possession of the great blessing, because he judged them unworthy, then their posterity will be in no respect more worthy. Of this in addition to experience, Malachi is a sufficient witness. For while charging them with mixed unbelief and blasphemy, he yet declares that the Redeemer will come. Why then is he given to the latter rather than to the former? They will in vain torment themselves in seeking for a deeper cause than the secret and inscrutable counsel of God. And there is no occasion to fear lest some disciple of periphery with impunity arraign the justice of God while we say nothing in its defense. For while we maintain that none perish without deserving it and that it is owing to the free goodness of God that some are delivered, enough has been said for the display of his glory, there is not the least occasion for archaveling. The Supreme Disposer then makes way for his own predestination. When depriving those whom he has reprobated of the communication of his light, he leaves them in blindness. Every day furnishes instances of the latter case, and many of them are set before us in scripture. Among the hundred to whom the same discourse is delivered, 20 perhaps, receive it with the prompt obedience of faith. The others set no value upon it, or deride, or spurn, or abominate it. If it is said that this diversity is owing to the malice and perversity of the latter, the answer is not satisfactory. For the same wickedness would possess the minds of the former, did not God in his goodness correct it. And hence we will always be entangled until we call in the aid of Paul's question, who make a thee to differ? 1 Corinthians 4, verse 7, intimating that some excel others, not by their own virtue, but by the mere favor of God. 13. Why then, while bestowing grace on the one, does he pass by the other? In regard to the former, Luke gives the reason, because they were ordained to eternal life. Acts 13, 48. What then shall we think of the latter, but that they are vessels of wrath unto dishonor? Wherefore let us not decline to say with Augustine, God could change the will of the wicked into good, because he is omnipotent. Clearly he could. Why then does he not do it? Because he is unwilling. Why he is unwilling remains with himself. We should not attempt to be wise above what is meat, and it is much better to take Augustine's explanation than to quibble with Chrysostom, that he draws him who is willing and stretching forth his hand. Lest the difference should seem to lie in the judgment of God and not in the mere will of man. So far as it indeed from being placed in the mere will of man, that we may add that even the pious and those who fear God need the special inspiration of the spirit. Lydia, a cellar of purple, feared God, and yet it was necessary that her heart should be opened, that she might attend to the doctrine of Paul and profit in it. Acts 16, 14. This was not said of one woman only, but to teach us that all progress and piety is the secret work of the spirit. Nor can it be questioned that God sends his word to many whose blindness he is pleased to aggravate. For why does he order so many messages to be taken to Pharaoh? Was it because he hoped that he might be softened by the repetition? Nay, before he began, he both knew and had foretold the result. The Lord said unto Moses, when thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand, but I will harden his heart that he will not let the people go. Exodus 4, 21. So when he raises up Ezekiel, he forewarns him, I send thee to the children of Israel to a rebellious nation that has rebelled against me. Be not afraid of their words. Thou dwellest in the midst of a rebellious house which has eyes to see and see not. They have ears to hear and hear not. Ezekiel 2, verses 3 and 6, and chapter 12, verse 2. Thus he foretells to Jeremiah that the effect of his doctrine would be to root out and pull down and to destroy. Jeremiah 1, verse 10. But the prophecy of Isaiah presses still more closely. For he is thus commissioned by the Lord. Go and tell this people, hear ye indeed but understand not and see ye indeed but perceive not. Make the heart of this people fat and make their ears heavy and shut their eyes, lest they see with their eyes and hear with their ears and understand with their heart and convert and be healed. Isaiah 6, verses 9 and 10. Here he directs his voice to them, but it is that they may turn a defer ear. He kindles a light, but it is that they may become more blind. He produces a doctrine, but it is that they may be more stupid. He employs a remedy, but it is that they may not be cured. And John, referring to this prophecy, declares that the Jews could not believe the doctrine of Christ because this curse from God lay upon them. It is also incontrovertible that to those whom God is not pleased to illumine, he delivers his doctrine wrapped up in enigmas so that they may not profit by it but be given over to greater blindness. Hence our Saviour declares that the parables in which he had spoken to the multitude, he expounded to the apostles only because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew 13, verse 11. What you will ask does our Lord mean by teaching those by whom he is careful not to be understood? Consider where the fault lies and then cease to ask. How obscure so ever the word may be, there is always sufficient light in it to convince the consciences of the ungodly. 14. It now remains to see why the Lord acts in the manner in which it is plain that he does. If the answer be given that it is because men deserve this by their impiety, wickedness and ingratitude, it is indeed well and truly said. But still, because it does not yet appear what the cause of the difference is, why some are turned to obedience and others remain obdurate, we must in discussing it, pass to the passage from Moses on which Paul has commented, namely, even for this same purpose have I raised thee up that I might show my power in thee and that my name might be declared throughout all the earth. Romans 9, 17. The refusal of the reprobate to obey the word of God when manifested to them will be properly ascribed to the malice and depravity of their hearts, provided it be at the same time added that they were adjudged to this depravity because they were raised up by the just but inscrutable judgment of God to show forth his glory by their condemnation. In like manner, when it is said of the sons of Eli that they would not listen to salutary admonitions because the Lord would slay them, 1 Samuel chapter 2, 25. It is not denied that their stubbornness was the result of their own iniquity, but it is at the same time stated why they were left to their stubbornness when the Lord might have softened their hearts, namely because his immutable decree had once for all doomed them to destruction. Hence the words of John, though he had done so many miracles before them, yet they believed not on him, that the saying of Isaiah the prophet might be fulfilled which he spake, Lord who has believed our report. John 12, verses 37 and 38. For though he does not exculpate their perverseness, he is satisfied with the reason that the grace of God is insipid to men until the Holy Spirit gives it its savor. And Christ, in quoting the prophecy of Isaiah, they shall be all taught of God. John 6, 45. Designs only to show that the Jews were reprobates and aliens from the church because they would not be taught and gives no other reason than that the promise of God does not belong to them. Confirmatory of this are the words of Paul. Christ crucified was unto the Jews a stumbling block and unto the Greeks foolishness, but unto them which are called both Jews and Greeks, Christ the power of God and the wisdom of God. 1 Corinthians 1, 23. For after mentioning the usual result wherever the gospel is preached, that it exasperates some and is despised by others, he says that it is precious to them only who are called. A little before he had given them the name of believers, but he was unwilling to refuse the proper rank to divine grace which precedes faith. Or rather he added the second term by way of correction that those who had embraced the gospel might ascribe the merit of their faith to the calling of God. Thus also he shortly after shows that they were elected by God. When the wicked hear these things, they complain that God abuses his inordinate power to make cruel sport with the miseries of his creatures. But let us who know that all men are liable on so many grounds to the judgment of God that they cannot answer for one in a thousand of their transgressions. Job 9, verse 3, confess that the reprobate suffered nothing which is not accordant with the most perfect justice. When unable clearly to ascertain the reason, let us not decline to be somewhat in ignorance in regard to the depths of the divine wisdom. 15, but since an objection is often founded on a few passages of scripture in which God seems to deny that the wicked perish through his ordination except in so far as they spontaneously bring death upon themselves in opposition to his warning, let us briefly explain these passages and demonstrate that they are not adverse to the above view. One of the passages adduced is, have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live? Ezekiel 18, 23. If we are to extend this to the whole human race, why are not the very many whose minds might be more easily bent to obey urged to repentance rather than those who by his invitations become daily more and more hardened? Our Lord declares that the preaching of the gospel and miracles would have produced more fruit among the people of Nineveh and Sodom than in Judea. Matthew 13, 23. How comes it then that if God would have all to be saved, he does not open a door of repentance for the wretched, who would more readily have received grace? Hence we may see that the passage is violently rested if the will of God which the prophet mentions is opposed to his eternal counsel by which he separated the elect from the reprobate. Now if the genuine meaning of the prophet is inquired into, it will be found that he only means to give the hope of pardon to them who repent. The sum is that God is undoubtedly ready to pardon whenever the sinner turns. Therefore he does not will his death insofar as he wills repentance. But experience shows that this will for the repentance of those whom he invites to himself is not such as to make him touch all their hearts. Still it cannot be said that he acts deceitfully for though the external word only renders those who hear it and do not obey it inexcusable, it is still truly regarded as an evidence of the grace by which he reconciles men to himself. Let us therefore hold the doctrine of the prophet that God has no pleasure in the death of the sinner, that the godly may feel confident that whenever they repent God is ready to pardon them and that the wicked may feel that their guilt has doubled when they respond not to the great mercy and condescension of God. The mercy of God therefore will ever be ready to meet the penitent, but all the prophets and apostles and Ezekiel himself clearly tell us who they are to whom repentance is given. 16. The second passage adduced is that in which Paul says that God will have all men to be saved. First Timothy two, four. Though the reason here differs from the former, they have somewhat in common. I answer first that the mode in which God thus wills is plain from the context. For Paul connects two things, a will to be saved and to come to the knowledge of the truth. If by this they will have it to be fixed by the eternal counsel of God, that they are to receive the doctrine of salvation, what is meant by Moses in these words? What nation is there so great who has God so nigh unto them? Deuteronomy four, seven. How comes it that many nations are deprived of that light of the gospel which others enjoy? How comes it that the pure knowledge of the doctrine of godliness has never reached some and others have scarcely tasted some obscure rudiments of it? It will now be easy to extract the purport of Paul's statement. He had commanded Timothy that prayers should be regularly offered up in the church for kings and princes. But as it seemed it somewhat absurd that prayers should be offered up for a class of men who are almost hopeless, all of them being not only aliens from the body of Christ, but doing their utmost to overthrow his kingdom. He adds that it was acceptable to God who will have all men to be saved. By this he assuredly means nothing more than that the way of salvation was not shut against any order of men, that on the contrary he had manifested his mercy in such a way that he would have none debarred from it. Other passages do not declare what God has in his secret judgment determined with regard to all, but declare that pardon is prepared for all sinners who only turn to seek after it. For if they persist in urging the words God has concluded all in unbelief that he might have mercy upon all. Romans 1132, I will on the contrary urge what is elsewhere written. Our God is in the heavens. He has done whatsoever he has pleased. Psalm 115.3, we must therefore expound the passage so as to reconcile it with another. I will be gracious to whom I will be gracious and will show mercy on whom I will show mercy. Exodus 3319. He who selects those whom he is to visit in mercy does not impart it to all, but since it clearly appears that he is there speaking not of individuals, but of orders of men, let us have done with a longer discussion. At the same time we ought to observe that Paul does not assert what God does always everywhere and in all circumstances, but leaves it free to him to make kings and magistrates partakers of heavenly doctrine, though in their blindness they rage against it. A stronger objection seems to be founded on the passage in Peter. The Lord is not willing that any should perish, but that all should come to repentance. 2 Peter 319. But the solution of the difficulty is to be found in the second branch of the sentence. For his will that they should come to repentance cannot be used in any other sense than that which is uniformly employed. Conversion is undoubtedly in the hand of God, whether he designs to convert all can be learned from himself when he promises that he will give some a heart of flesh and leave to others a heart of stone. Ezekiel 3626. It is true that if he were not disposed to receive those who implore his mercy, it could not have been said turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. Zechariah 13. But I hold that no man approaches God unless previously influenced from above, and if repentance were placed at the will of man, Paul would not say if God per adventure will give them repentance. 2 Timothy 225. Nay did not God at the very time when he is verbally exhorting all to repentance influenced the elect by the secret movement of his spirit, Jeremiah would not say, turn thou me, and I shall be turned, for thou art the Lord my God. Surely after that I was turned, I repented. Jeremiah 31, 18. 17. But if it is so, you will say, little faith can be put in the gospel promises, which in testifying concerning the will of God, declare that he wills what is contrary to his inviolable decree. Not at all, for however universal the promises of salvation may be, there is no discrepancy between them and the predestination of the reprobate, provided we attend to their effect. We know that the promises are effectual only when we receive them in faith, but on the contrary, when faith is made void, the promise is of no effect. If this is the nature of the promises, let us now see whether there be any inconsistency between the two things. That is, that God, by an eternal decree, fixed the number of those whom he is pleased to embrace in love, and on whom he is pleased to display his wrath, and that he offers salvation indiscriminately to all. I hold that they are perfectly consistent, for all that is meant by the promise is just that his mercy is offered to all who desire and implore it, and this none do, save those whom he has enlightened. Moreover, he enlightens those whom he has predestined to salvation. Thus the truth of the promises remains firm and unshaken so that it cannot be said there is any disagreement between the eternal election of God and the testimony of his grace, which he offers to believers. But why does he mention all men? Namely that the consciences of the righteous may rest the more secure when they understand that there is no difference between sinners provided they have faith, and that they ungodly may not be able to allege that they have not an asylum to which they may retake themselves from the bondage of sin, while they ungratefully reject the offer which is made to them. Therefore, since by the gospel the mercy of God is offered to both, it is faith, in other words, the illumination of God, which distinguishes between the righteous and the wicked, the former feeling the efficacy of the gospel, the latter obtaining no benefit from it. Illumination itself has eternal election for its rule. Another passage quoted is the lamentation of our savior. Oh Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Matthew 23, 37. But it gives them no support. I admit that here Christ speaks not only in the character of man, but upbraids them with having in every age rejected his grace. But this will of God of which we speak must be defined. For it is well known what exertions the Lord made to retain that people, and how perversely from the highest to the lowest they followed their own wayward desires and refused to be gathered together. But it does not follow that by the wickedness of men the counsel of God was frustrated. They object that nothing is less according with the nature of God than that he should have a double will. This I concede provided they are sound interpreters. But why do they not attend to the many passages in which God clothes himself with human affections and descends beneath his proper majesty? He says, I have spread out my hands all the day unto a rebellious people. Isaiah 65, 1. Exerting himself early and late to bring them back. Were they to apply these qualities without regarding the figure, many unnecessary disputes would arise, which are quashed by the simple solution that what is human is here transferred to God. Indeed, the solution which we have given elsewhere is amply sufficient. That is, that though to our apprehension the will of God is manifold, yet he does not in himself will opposites. But according to his manifold wisdom, so Paul styles it in Ephesians 3-10, transcends our senses until such time as it shall be given us to know how he mysteriously wills what now seems to be adverse to his will. They also amuse themselves with the cavill that since God is the father of all, it is unjust to discard any one before he has by his misconduct merited such a punishment. As if the kindness of God did not extend even to dogs and swine. But if we confine our view to the human race, let them tell why God selected one people for himself and became their father, and why from that one people he plucked only a small number as if they were the flower. But those who thus charge God are so blinded by their love of evil speaking that they consider not that as God maketh his son to rise on the evil and on the good, Matthew 5, 45. So the inheritance is treasured up for a few to whom it shall one day be said, come ye blessed of my father, inherit the kingdom, et cetera. Matthew 25, 34. They object moreover that God does not hate any of the things which he has made. This I concede, but it does not affect the doctrine which I maintain, that the reprobate are hateful to God and that with perfect justice, since those destitute of his spirit cannot produce anything that does not deserve cursing. They add that there is no distinction of Jew and Gentile and that therefore the grace of God is held forth to all indiscriminately. True provided they admit, as Paul declares, that God calls as well Jews as Gentiles, according to his good pleasure, without being astricted to any. This disposes of their gloss upon another passage, God has concluded all in unbelief that he might have mercy upon all. Romans 11, 32. In other words, he wills that all who are saved should ascribe their salvation to his mercy, although the blessing of salvation is not common to all. Finally, after all that has been adduced on this side and on that, let it be our conclusion to feel over-odd with Paul at the great depth, and if petulant tongues will still murmur, let us not be ashamed to join in his exclamation. Nay, but, O man, who art thou that replies against God? Romans 9, 20. Truly does Augustine maintain that it is perverse to measure divine by the standard of human justice. End of section 45, recording by Nicola K.