CHAPTER XXIV. ELECTION CONFIRMED BY THE DIVINE CALL. THE DESTINED DESTRUCTION OF THE REPROBATE PROCURED BY THEMSELVES.

But, in order to a further elucidation of the subject, it is necessary to treat of the calling of the elect, and of the blinding and hardening of the impious. On the former I have already made a few observations, with a view to refute the error of those who suppose the generality of the promises to put all mankind on an equality. But the discriminating election of God, which is otherwise concealed within himself, he manifests only by his calling, which may therefore with propriety be termed the testification or evidence of it. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified,” in order to their eventual glorification. [521] Though by choosing his people, the Lord has adopted them as his children, yet we see that they enter not on the possession of so great a blessing till they are called; on the other hand, as soon as they are called, they immediately enjoy some communication of his election. On this account Paul calls the Spirit received by them, both “the Spirit of adoption, and the seal and earnest of the future inheritance;” [522] because, by his testimony, he confirms and seals to their hearts the certainty of their future adoption. For though the preaching of the gospel is a stream from the source of election, yet, being common also to the reprobate, it would of itself be no solid proof of it. For God effectually teaches his elect, to bring them to faith, as we have already cited from the words of Christ: “He which is of God, he,” and he alone, “hath seen the Father.” [523] Again: “I have manifested thy name unto the men which thou gavest me.” [524] For he says in another place, “No man can come to me, except the Father draw him.” [525] This passage is judiciously explained by Augustine in the following words: “If, according to the declaration of truth, every one that has learned comes, whosoever comes not, certainly has not learned. It does not necessarily follow that he who can come actually comes, unless he has both willed and done it; but every one that has learned of the Father, not only can come, but also actually comes; where there is an immediate union of the advantage of possibility, the inclination of the will, and the consequent action.” In another place he is still clearer: “Every one that hath heard and learned of the Father, cometh unto me. Is not this saying, There is no one that hears and learns of the Father, and comes not unto me? For if every one that has heard and learned of the Father comes, certainly every one that comes not has neither heard nor learned of the Father; for if he had heard and learned, he would come. Very remote from carnal observation is this school, in which men hear and learn of the Father to come to the Son.” Just after he says, “This grace, which is secretly communicated to the hearts of men, is received by no hard heart; for the first object of its communication is, that hardness of heart may be taken away. When the Father is heard within therefore, he takes away the heart of stone, and gives a heart of flesh. For thus he forms children of promise and vessels of mercy whom he has prepared for glory. Why, then, does he not teach all, that they may come to Christ, but because all whom he teaches, he teaches in mercy? but whom he teaches not, he teaches not in judgment; for he hath mercy on whom he will have mercy, and whom he will he hardeneth.” Those whom God has chosen, therefore, he designates as his children, and determines himself to be their Father. By calling, he introduces them into his family, and unites them to himself, that they may be one. By connecting calling with election, the Scripture evidently suggests that nothing is requisite to it but the free mercy of God. For if we inquire whom he calls, and for what reason, the answer is, those whom he had elected. But when we come to election, we see nothing but mercy on every side. And so that observation of Paul is very applicable here—“It is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” but not as it is commonly understood by those who make a distribution between the grace of God, and the will and exertion of man. For they say, that human desires and endeavours have no efficacy of themselves, unless they are rendered successful by the grace of God; but maintain that, with the assistance of his blessing, these things have also their share in procuring salvation. To refute their cavil, I prefer Augustine’s words to my own. “If the apostle only meant that it is not of him that wills, or of him that runs, without the assistance of the merciful Lord, we may retort the converse proposition, that it is not of mercy alone without the assistance of willing and running.” If this be manifestly impious, we may be certain that the apostle ascribes every thing to the Lord’s mercy, and leaves nothing to our wills or exertions. This was the opinion of that holy man. Nor is the least regard due to their paltry sophism, that Paul would not have expressed himself so, if we had no exertion or will. For he considered not what was in man; but seeing some persons attribute salvation partly to human industry, he simply condemned their error in the former part of the sentence, and in the latter, vindicated the claim of Divine mercy to the whole accomplishment of salvation. And what do the prophets, but perpetually proclaim the gratuitous calling of God?

II. This point is further demonstrated by the very nature and dispensation of calling, which consists not in the mere preaching of the word, but in the accompanying illumination of the Spirit. To whom God offers his word, we are informed in the prophet: “I am sought of them that asked 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.” [526] And lest the Jews should suppose that this clemency extended only to the Gentiles, he recalls to their remembrance the situation from which he took their father Abraham, when he deigned to draw him to himself; that was from the midst of idolatry, in which he and all his family were sunk. [527] When he first shines upon the undeserving with the light of his word, he thereby exhibits a most brilliant specimen of his free goodness. Here, then, the infinite goodness of God is displayed, but not to the salvation of all; for heavier judgment awaits the reprobate, because they reject the testimony of Divine love. And God also, to manifest his glory, withdraws from them the efficacious influence of his Spirit. This internal call, therefore, is a pledge of salvation, which cannot possibly deceive. To this purpose is that passage of John—“Hereby we know that he abideth in us, by the Spirit which he hath given us.” [528] And lest the flesh should glory in having answered at least to his call, and accepted his free offers, he affirms that men have no ears to hear, or eyes to see, but such as he has formed; and that he acts in this, not according to individual gratitude, but according to his own election. Of this fact Luke gives us an eminent example, where Jews and Gentiles in common heard the preaching of Paul and Barnabas. Though they were all instructed on that occasion with the same discourse, it is narrated that “as many as were ordained to eternal life, believed.” [529] With what face, then, can we deny the freeness of calling, in which election reigns alone, even to the last?

III. Here two errors are to be avoided. For some suppose man to be a coöperator with God, so that the validity of election depends on his consent; thus, according to them, the will of man is superior to the counsel of God. As though the Scripture taught, that we are only given an ability to believe, and not faith itself. Others, not thus enervating the grace of the Holy Spirit, yet induced by I know not what mode of reasoning, suspend election on that which is subsequent to it; as though it were doubtful and ineffectual till it is confirmed by faith. That this is its confirmation to us is very clear; that it is the manifestation of God’s secret counsel before concealed, we have already seen; but all that we are to understand by this, is that what was before unknown is verified, and as it were ratified with a seal. But it is contrary to the truth to assert, that election has no efficacy till after we have embraced the gospel, and that this circumstance gives it all its energy. The certainty of it, indeed, we are to seek here; for if we attempt to penetrate to the eternal decree of God, we shall be ingulfed in the profound abyss. But when God has discovered it to us, we must ascend to loftier heights, that the cause may not be lost in the effect. For what can be more absurd and inconsistent, when the Scripture teaches that we are illuminated according as God has chosen us, than that our eyes should be so dazzled with the blaze of this light as to refuse to contemplate election? At the same time I admit that, in order to attain an assurance of our salvation, we ought to begin with the word, and that with it our confidence ought to be satisfied, so as to call upon God as our Father. For some persons, to obtain certainty respecting the counsel of God, “which is nigh unto us, in our mouth and in our heart,” [530] preposterously wish to soar above the clouds. Such temerity, therefore, should be restrained by the sobriety of faith, that we may be satisfied with the testimony of God in his external word respecting his secret grace; only the channel, which conveys to us such a copious stream to satisfy our thirst, must not deprive the fountain-head of the honour which belongs to it.

IV. As it is erroneous, therefore, to suspend the efficacy of election upon the faith of the gospel, by which we discover our interest in election, so we shall observe the best order, if, in seeking an assurance of our election, we confine our attention to those subsequent signs which are certain attestations of it. Satan never attacks believers with a more grievous or dangerous temptation, than when he disquiets them with doubts of their election, and stimulates to an improper desire of seeking it in a wrong way. I call it seeking in a wrong way, when miserable man endeavours to force his way into the secret recesses of Divine wisdom, and to penetrate even to the highest eternity, that he may discover what is determined concerning him at the tribunal of God. Then he precipitates himself to be absorbed in the profound of an unfathomable gulf; then he entangles himself in numberless and inextricable snares; then he sinks himself in an abyss of total darkness. For it is right that the folly of the human mind should be thus punished with horrible destruction, when it attempts by its own ability to rise to the summit of Divine wisdom. This temptation is the more fatal, because there is no other to which men in general have a stronger propensity. For there is scarcely a person to be found, whose mind is not sometimes struck with this thought—Whence can you obtain salvation but from the election of God? And what revelation have you received of election? If this has once impressed a man, it either perpetually excruciates the unhappy being with dreadful torments, or altogether stupefies him with astonishment. Indeed, I should desire no stronger argument to prove how extremely erroneous the conceptions of such persons are respecting predestination, than experience itself; since no error can affect the mind, more pestilent than such as disturbs the conscience, and destroys its peace and tranquillity towards God. Therefore, if we dread shipwreck, let us anxiously beware of this rock, on which none ever strike without being destroyed. But though the discussion of predestination may be compared to a dangerous ocean, yet, in traversing over it, the navigation is safe and serene, and I will also add pleasant, unless any one freely wishes to expose himself to danger. For as those who, in order to gain an assurance of their election, examine into the eternal counsel of God without the word, plunge themselves into a fatal abyss, so they who investigate it in a regular and orderly manner, as it is contained in the word, derive from such inquiry the benefit of peculiar consolation. Let this, then, be our way of inquiry; to begin and end with the calling of God. Though this prevents not believers from perceiving, that the blessings they daily receive from the hand of God descend from that secret adoption; as Isaiah introduces them, saying, “Thou hast done wonderful things; thy counsels of old are faithfulness and truth;” [531] for by adoption, as by a token, God chooses to confirm to us all that we are permitted to know of his counsel. Lest this should be thought a weak testimony, let us consider how much clearness and certainty it affords us. Bernard has some pertinent observations on this subject. After speaking of the reprobate, he says, “The counsel of God stands, the sentence of peace stands, respecting them who fear him, concealing their faults and rewarding their virtues; so that to them, not only good things, but evil ones also, coöperate for good. Who shall lay any thing to the charge of God’s elect? It is sufficient for me, for all righteousness, to possess his favour alone, against whom alone I have sinned. All that he has decreed not to impute to me, is just as if it had never been.” And a little after: “O place of true rest, which I might not improperly call a bed-chamber, in which God is viewed, not as disturbed with anger, or filled with care, but where his will is proved to be good, and acceptable, and perfect. This view is not terrifying, but soothing; it excites no restless curiosity, but allays it; it fatigues not the senses, but tranquillizes them. Here true rest is enjoyed. A tranquil God tranquillizes all things; and to behold rest, is to enjoy repose.”

V. In the first place, if we seek the fatherly clemency and propitious heart of God, our eyes must be directed to Christ, in whom alone the Father is well pleased. [532] If we seek salvation, life, and the immortality of the heavenly kingdom, recourse must be had to no other; for he alone is the Fountain of life, the Anchor of salvation, and the Heir of the kingdom of heaven. Now, what is the end of election, but that, being adopted as children by our heavenly Father, we may by his favour obtain salvation and immortality? Consider and investigate it as much as you please, you will not find its ultimate scope extend beyond this. The persons, therefore, whom God has adopted as his children, he is said to have chosen, not in themselves, but in Christ; because it was impossible for him to love them, except in him; or to honour them with the inheritance of his kingdom, unless previously made partakers of him. But if we are chosen in him, we shall find no assurance of our election in ourselves; nor even in God the Father, considered alone, abstractedly from the Son. Christ, therefore, is the mirror, in which it behoves us to contemplate our election; and here we may do it with safety. For as the Father has determined to unite to the body of his Son all who are the objects of his eternal choice, that he may have, as his children, all that he recognizes among his members, we have a testimony sufficiently clear and strong, that if we have communion with Christ, we are written in the book of life. And he gave us this certain communion with himself, when he testified by the preaching of the gospel, that he was given to us by the Father, to be ours with all his benefits. We are said to put him on, and to grow up into him, that we may live because he lives. This doctrine is often repeated. “God spared not his only begotten Son, that whosoever believeth in him should not perish.” [533] “He that believeth on him, is passed from death unto life.” [534] In which sense he calls himself “The bread of life, he that eateth which, shall live for ever.” [535] He, I say, is our witness, that all who receive him by faith shall be considered as the children of his heavenly Father. If we desire any thing more than being numbered among the sons and heirs of God, we must rise above Christ. If this is our highest limit, what folly do we betray in seeking out of him, that which we have already obtained in him, and which can never be found any where else! Besides, as he is the Father’s eternal Wisdom, immutable Truth, and determined Counsel, we have no reason to fear the least variation in the declarations of his word from that will of the Father, which is the object of our inquiry; indeed, he faithfully reveals it to us, as it has been from the beginning, and will ever continue to be. This doctrine ought to have a practical influence on our prayers. For though faith in election animates us to call upon God, yet it would be preposterous to obtrude it upon him when we pray, or to stipulate this condition—O Lord, if I am elected, hear me; since it is his pleasure that we should be satisfied with his promises, and make no further inquiries whether he will be propitious to our prayers. This prudence will extricate us from many snares, if we know how to make a right use of what has been rightly written; but we must not inconsiderately apply to various purposes, what ought to be restricted to the object particularly designed.

VI. For the establishment of our confidence, there is also another confirmation of election, which, we have said, is connected with our calling. For those whom Christ illuminates with the knowledge of his name, and introduces into the bosom of his Church, he is said to receive into his charge and protection. And all whom he receives are said to be committed and intrusted to him by the Father, to be kept to eternal life. What do we wish for ourselves? Christ loudly proclaims that all whose salvation was designed by the Father, had been delivered by him into his protection. [536] If, therefore, we want to ascertain whether God is concerned for our salvation, let us inquire whether he has committed us to Christ, whom he constituted the only Saviour of all his people. Now, if we doubt whether Christ has received us into his charge and custody, he obviates this doubt, by freely offering himself as our Shepherd, and declaring that if we hear his voice, we shall be numbered among his sheep. We therefore embrace Christ, thus kindly offered to us and advancing to meet us; and he will number us with his sheep, and preserve us enclosed in his fold. But yet we feel anxiety for our future state; for as Paul declares that “whom he predestinated, them he also called,” [537] so Christ informs us that “many are called, but few chosen.” [538] Besides, Paul himself also, in another place, cautions against carelessness, saying, “Let him that thinketh he standeth, take heed lest he fall.” [539] Again: “Art thou grafted among the people of God? Be not high-minded, but fear. God is able to cut thee off again, and graft in others.” [540] Lastly, experience itself teaches us that vocation and faith are of little value, unless accompanied by perseverance, which is not the lot of all. But Christ has delivered us from this anxiety, for these promises undoubtedly belong to the future: “All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out. And this is the Father’s will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day.” [541] Again: “My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father, which gave them me, is greater than all; and none is able to pluck them out of my Father’s hand.” [542] Besides, when he declares, “Every plant which my heavenly Father hath not planted, shall be rooted up,” [543] he fully implies on the contrary, that those who are rooted in God, can never by any violence be deprived of salvation. With this corresponds that passage of John, “If they had been of us, they would no doubt have continued with us.” [544] Hence also that magnificent exultation of Paul, in defiance of life and death, of things present and future; which must necessarily have been founded in the gift of perseverance. [545] Nor can it be doubted that he applies this sentiment to all the elect. The same apostle in another place says, “He which hath begun a good work in you, will perform it until the day of Jesus Christ.” [546] This also supported David when his faith was failing: “Thou wilt not forsake the work of thine own hands.” [547] Nor is it to be doubted, that when Christ intercedes for all the elect, he prays for them the same as for Peter, that their faith may never fail. Hence we conclude, that they are beyond all danger of falling away, because the intercessions of the Son of God for their perseverance in piety have not been rejected. What did Christ intend we should learn from this, but confidence in our perpetual security, since we have once been introduced into the number of his people?

VII. But it daily happens, that they who appeared to belong to Christ, fall away from him again, and sink into ruin. Even in that very place, where he asserts that none perish of those who were given to him by the Father, he excepts the son of perdition. This is true; but it is equally certain, that such persons never adhered to Christ with that confidence of heart which, we say, gives us an assurance of our election. “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.” [548] I dispute not their having similar signs of calling with the elect; but I am far from admitting them to possess that certain assurance of election which I enjoin believers to seek from the word of the gospel. Wherefore, let not such examples move us from a tranquil reliance on our Lord’s promise, where he declares, that all who receive him by faith were given him by the Father, and that since he is their Guardian and Shepherd, not one of them shall perish. Of Judas we shall speak afterwards. Paul is dissuading Christians, not from all security, but from supine, unguarded, carnal security, which is attended with pride, arrogance, and contempt of others, extinguishes humility and reverence of God, and produces forgetfulness of favours received. For he is addressing Gentiles, teaching them that the Jews should not be proudly and inhumanly insulted because they had been rejected, and the Gentiles substituted in their place. He also inculcates fear; not such a fear as produces terror and uncertainty, but such as teaches humble admiration of the grace of God, without any diminution of confidence in it; as has been elsewhere observed. Besides, he is not addressing individuals, but distinct parties generally. For as the Church was divided into two parties, and emulation gave birth to dissension, Paul admonishes the Gentiles, that their substitution in the place of the holy and peculiar people ought to be a motive to fear and modesty. There were, however, many clamorous people among them, whose empty boasting it was necessary to restrain. But we have already seen that our hope extends into futurity, even beyond the grave, and that nothing is more contrary to its nature than doubts respecting our final destiny.

VIII. The declaration of Christ, that “many are called, and few chosen,” is very improperly understood. For there will be no ambiguity in it, if we remember what must be clear from the foregoing observations, that there are two kinds of calling. For there is a universal call, by which God, in the external preaching of the word, invites all, indiscriminately, to come to him, even those to whom he intends it as a savour of death, and an occasion of heavier condemnation. There is also a special call, with which he, for the most part, favours only believers, when, by the inward illumination of his Spirit, he causes the word preached to sink into their hearts. Yet sometimes he also communicates it to those whom he only enlightens for a season, and afterwards forsakes on account of their ingratitude, and strikes with greater blindness. Now, the Lord, seeing the gospel published far and wide, held in contempt by the generality of men, and justly appreciated by few, gives us a description of God, under the character of a king, who prepares a solemn feast, and sends out his messengers in every direction, to invite a great company, but can only prevail on very few, every one alleging impediments to excuse himself; so that at length he is constrained by their refusal to bring in all who can be found in the streets. Thus far, every one sees, the parable is to be understood of the external call. He proceeds to inform us, that God acts like a good master of a feast, walking round the tables, courteously receiving his guests; but that if he finds any one not adorned with a nuptial garment, he suffers not the meanness of such a person to disgrace the festivity of the banquet. I confess, this part is to be understood of those who enter into the Church by a profession of faith, but are not invested with the sanctification of Christ. Such blemishes, and, as it were, cankers of his Church, God will not always suffer, but will cast them out of it, as their turpitude deserves. Few, therefore, are chosen out of a multitude that are called, but not with that calling by which we say believers ought to judge of their election. For the former is common also to the wicked; but the latter is attended with the Spirit of regeneration, the earnest and seal of the future inheritance, which seals our hearts to the day of the Lord. [549] In short, though hypocrites boast of piety as if they were true worshippers of God, Christ declares that he will finally cast them out of the place which they unjustly occupy. Thus the Psalmist says, “Who shall abide in thy tabernacle? He that worketh righteousness, and speaketh the truth in his heart.” [550] Again: “This is the generation of them that seek him, that seek thy face, O Jacob.” [551] And thus the Spirit exhorts believers to patience, that they may not be disturbed by Ishmaelites being united with them in the Church, since the mask will at length be torn off, and they will be cast out with disgrace.

IX. The same reasoning applies to the exception lately cited, where Christ says, that “none of them is lost, but the son of perdition.” [552] Here is, indeed, some inaccuracy of expression, but the meaning is clear. For he was never reckoned among the sheep of Christ, as being really such, but only as he occupied the place of one. When the Lord declares he was chosen by himself with the other apostles, it only refers to the ministerial office. “Have not I chosen you twelve,” says he, “and one of you is a devil?” [553] That is, he had chosen him to the office of an apostle. But when he speaks of election to salvation, he excludes him from the number of the elect: “I speak not of you all; I know whom I have chosen.” [554] If any one confound the term election in these passages, he will miserably embarrass himself; if he make a proper distinction, nothing is plainer. It is therefore a very erroneous and pernicious assertion of Gregory, that we are only conscious of our calling, but uncertain of our election; from which he exhorts all to fear and trembling, using also this argument, that though we know what we are to-day, yet we know not what we may be in future. But the context plainly shows the cause of his error on this point. For as he suspended election on the merit of works, this furnished abundant reason for discouragement to the minds of men: he could never establish them, for want of leading them from themselves to a confidence in the Divine goodness. Hence believers have some perception of what we stated at the beginning, that predestination, rightly considered, neither destroys nor weakens faith, but rather furnishes its best confirmation. Yet I will not deny, that the Spirit sometimes accommodates his language to the limited extent of our 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.” [555] As though God were beginning to write in the book of life those whom he numbers among his people, whereas we know from the testimony of Christ, that the names of God’s children have been written in the book of life from the beginning. [556] But these expressions only signify the rejection of those who seemed to be the chief among the elect; as the Psalmist says, “Let them be blotted out of the book of the living, and not be written with the righteous.” [557]

X. Now, the elect are not gathered into the fold of Christ by calling, immediately from their birth, nor all at the same time, but according as God is pleased to dispense his grace to them. Before they are gathered to that chief Shepherd, they go astray, scattered in the common wilderness, and differing in no respect from others, except in being protected by the special mercy of God from rushing down the precipice of eternal death. If you observe them, therefore, you will see the posterity of Adam partaking of the common corruption of the whole species. That they go not to the most desperate extremes of impiety, is not owing to any innate goodness of theirs, but because the eye of God watches over them, and his hand is extended for their preservation. For those who dream of I know not what seed of election sown in their hearts from their very birth, always inclining them to piety and the fear of God, are unsupported by the authority of Scripture, and refuted by experience itself. They produce, indeed, a few examples to prove that certain elect persons were not entire strangers to religion, even before they were truly enlightened; that Paul lived blameless in his Pharisaism; [558] that Cornelius, with his alms and prayers, was accepted of God, [559] and if there are any other similar ones. What they say of Paul, we admit; but respecting Cornelius, we maintain that they are deceived; for it is evident, he was then enlightened and regenerated, and wanted nothing but a clear revelation of the gospel. But what will they extort from these very few examples? that the elect have always been endued with the spirit of piety? This is just as if any one, having proved the integrity of Aristides, Socrates, Xenocrates, Scipio, Curius, Camillus, and other heathens, should conclude from this, that all who were left in the darkness of idolatry, were followers of holiness and virtue. But this is contradicted in many passages of Scripture. Paul’s description of the state of the Ephesians prior to regeneration, exhibits not a grain of this seed. “Ye were dead,” he says, “in trespasses and sins, wherein in time past ye 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.” [560] Again: “Remember that at that time ye were without hope, and without God in the world.” [561] Again: “Ye were sometimes darkness, but now are ye light in the Lord; walk as children of light.” [562] But perhaps they will plead, that these passages refer to that ignorance of the true God, in which they acknowledge the elect to be involved previously to their calling. Though this would be an impudent cavil, since the apostle’s inferences from them are such as these: “Put away lying; and let him that stole, steal no more.” [563] But what will they reply to other passages? such as that where, 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, “And 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.” [564] And another passage, addressed to the Romans: “As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; even so now yield your members servants to righteousness. What fruit had ye then in those things whereof ye are now ashamed?” [565]

XI. What kind of seed of election was springing up in them, who were all their lives contaminated with various pollutions, and with desperate wickedness wallowed in the most nefarious and execrable of all crimes? If he had intended to speak according to these teachers, he ought to have shown how much they were obliged to the goodness of God, which had preserved them from falling into such great pollutions. So likewise the persons whom Peter addressed, he ought to have exhorted to gratitude on account of the perpetual seed of election. But, on the contrary, he admonishes them, “that the time past may suffice to have wrought the will of the Gentiles.” [566] What if we come to particular examples? What principle of righteousness was there in Rahab the harlot before faith? [567] in Manasseh, when Jerusalem was dyed, and almost drowned, with the blood of the prophets? [568] in the thief, who repented in his dying moments? [569] Away, then, with these arguments, which men of presumptuous curiosity raise to themselves without regarding the Scripture. Let us rather abide by the declaration of the Scripture, that “all we like sheep have gone astray; we have turned every one to his own way,” [570] that is, destruction. Those whom the Lord has determined to rescue from this gulf of perdition, he defers till his appointed season; before which he only preserves them from falling into unpardonable blasphemy.

XII. As the Lord, by his effectual calling of the elect, completes the salvation to which he predestinated them in his eternal counsel, so he has his judgments against the reprobate, by which he executes his counsel respecting them. Those, therefore, whom he has created to a life of shame and a death of destruction, that they might be instruments of his wrath, and examples of his severity, he causes to reach their appointed end, sometimes depriving them of the opportunity of hearing the word, sometimes, by the preaching of it, increasing their blindness and stupidity. Of the former there are innumerable examples: let us only select one that is more evident and remarkable than the rest. Before the advent of Christ, there passed about four thousand years, in which the Lord concealed the light of the doctrine of salvation from all the Gentiles. If it be replied, that he withheld from them the participation of so great a blessing because he esteemed them unworthy, their posterity will be found equally unworthy of it. The truth of this, to say nothing of experience, is sufficiently attested by Malachi, who follows his reproofs of unbelief and gross blasphemies by an immediate prediction of the coming of the Messiah. Why, then, is he given to the posterity rather than to their ancestors? He will torment himself in vain, who seeks for any cause of this beyond the secret and inscrutable counsel of God. Nor need we be afraid lest any disciple of Porphyry should be imboldened to calumniate the justice of God by our silence in its defence. For while we assert that all deserve to perish, and it is of God’s free goodness that any are saved, enough is said for the illustration of his glory, so that every subterfuge of ours is altogether unnecessary. The supreme Lord, therefore, by depriving of the communication of his light, and leaving in darkness, those whom he has reprobated, makes way for the accomplishment of his predestination. Of the second class, the Scriptures contain many examples, and others present themselves every day. The same sermon is addressed to a hundred persons; twenty receive it with the obedience of faith; the others despise, or ridicule, or reject, or condemn it. If it be replied, that the difference proceeds from their wickedness and perverseness, this will afford no satisfaction; because the minds of others would have been influenced by the same wickedness, but for the correction of Divine goodness. And thus we shall always be perplexed, unless we recur to Paul’s question—“Who maketh thee to differ?” [571] In which he signifies, that the excellence of some men beyond others, is not from their own virtue, but solely from Divine grace.

XIII. Why, then, in bestowing grace upon some, does he pass over others? Luke assigns a reason for the former, that they “were ordained to eternal life.” What conclusion, then, shall we draw respecting the latter, but that they are vessels of wrath to dishonour? Wherefore let us not hesitate to say with Augustine, “God could convert to good the will of the wicked, because he is omnipotent. It is evident that he could. Why, then, does he not? Because he would not. Why he would not, remains with himself.” For we ought not to aim at more wisdom than becomes us. That will be much better than adopting the evasion of Chrysostom, “that he draws those who are willing, and who stretch out their hands for his aid;” that the difference may not appear to consist in the decree of God, but wholly in the will of man. But an approach to him is so far from being a mere effort of man, that even pious persons, and such as fear God, still stand in need of the peculiar impulse of the Spirit. Lydia, the seller of purple, feared God, and yet it was necessary that her heart should be opened, to attend to, and profit by, the doctrine of Paul. This declaration is not made respecting a single female, but in order to teach us that every one’s advancement in piety is the secret work of the Spirit. It is a fact not to be doubted, that God sends his word to many whose blindness he determines shall be increased. For with what design does he direct so many commands to be delivered to Pharaoh? Was it from an expectation that his heart would be softened by repeated and frequent messages? Before he began, he knew and foretold the result. He commanded Moses to go and declare his will to Pharaoh, adding at the same time, “But I will harden his heart, that he shall not let the people go.” [572] So, when he calls forth Ezekiel, he apprizes him that he is sending him to a rebellious and obstinate people, that he may not be alarmed if they refuse to hear him. [573] So Jeremiah foretells that his word will be like fire, to scatter and destroy the people like stubble. [574] But the prophecy of Isaiah furnishes a still stronger confirmation; for this is his mission from 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.” [575] Observe, he directs his voice to them, but it is that they may become more deaf; he kindles a light, but it is that they may be made more blind; he publishes his doctrine, but it is that they may be more besotted; he applies a remedy, but it is that they may not be healed. John, citing this prophecy, declares that the Jews could not believe, because this curse of God was upon them. [576] Nor can it be disputed, that to such persons as God determines not to enlighten, he delivers his doctrine involved in enigmatical obscurity, that its only effect may be to increase their stupidity. For Christ testifies that he confined to his apostles the explanations of the parables in which he had addressed the multitude; “because to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.” [577] What does the Lord mean, you will say, by teaching those by whom he takes care not to be understood? Consider whence the fault arises, and you will cease the inquiry; for whatever obscurity there is in the word, yet there is always light enough to convince the consciences of the wicked.

XIV. It remains now to be seen why the Lord does that which it is evident he does. If it be replied, that this is done because men have deserved it by their impiety, wickedness, and ingratitude, it will be a just and true observation; but as we have not yet discovered the reason of this diversity, why some persist in obduracy while others are inclined to obedience, the discussion of it will necessarily lead us to the same remark that Paul has quoted from Moses concerning Pharaoh: “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.” [578] That the reprobate obey not the word of God, when made known to them, is justly imputed to the wickedness and depravity of their hearts, provided it be at the same time stated, that they are abandoned to this depravity, because they have been raised up, by a just but inscrutable judgment of God, to display his glory in their condemnation. So, when it is related of the sons of Eli, that they listened not to his salutary admonitions, “because the Lord would slay them,” [579] it is not denied that their obstinacy proceeded from their own wickedness, but it is plainly implied that though the Lord was able to soften their hearts, yet they were left in their obstinacy, because his immutable decree had predestinated them to destruction. To the same purpose is that passage of John, “Though he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled, which he spake, ‘Lord, who hath believed our report?’” [580] For though he does not acquit the obstinate from the charge of guilt, yet he satisfies himself with this reason, that the grace of God has no charms for men till the Holy Spirit gives them a taste for it. And Christ cites the prophecy of Isaiah, “They shall be all taught of God,” [581] with no other design than to show, that the Jews are reprobate and strangers to the Church, because they are destitute of docility; and he adduces no other reason for it than that the promise of God does not belong to them; which is confirmed by that passage of Paul, where “Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness,” is said to be “unto them which are called, the power of God, and the wisdom of God.” [582] For, after remarking what generally happens whenever the gospel is preached, that it exasperates some, and is despised by others, he represents it as duly appreciated only by “those who are called.” A little before he had mentioned “them that believe;” not that he had an intention to deny its proper place to the grace of God, which precedes faith, but he seems to add this second description by way of correction, in order that those who had received the gospel might ascribe the praise of their faith to the Divine call. And so, likewise, in a subsequent sentence, he represents them as the objects of Divine election. When the impious hear these things, they loudly complain that God, by a wanton exercise of power, abuses his wretched creatures for the sport of his cruelty. But we, who know that all men are liable to so many charges at the Divine tribunal, that of a thousand questions they would be unable to give a satisfactory answer to one, confess that the reprobate suffer nothing but what is consistent with the most righteous judgment of God. Though we cannot comprehend the reason of this, let us be content with some degree of ignorance where the wisdom of God soars into its own sublimity.

XV. But as objections are frequently raised from some passages of Scripture, in which God seems to deny that the destruction of the wicked is caused by his decree, but that, in opposition to his remonstrances, they voluntarily bring ruin upon themselves,—let us show by a brief explication that they are not at all inconsistent with the foregoing doctrine. A passage is produced from Ezekiel, where God says, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” [583] If this is to be extended to all mankind, why does he not urge many to repentance, whose minds are more flexible to obedience than those of others, who grow more and more callous to his daily invitations? Among the inhabitants of Nineveh and Sodom, Christ himself declares that his evangelical preaching and miracles would have brought forth more fruit than in Judea. How is it, then, if God will have all men to be saved, that he opens not the gate of repentance to those miserable men who would be more ready to receive the favour? Hence we perceive it to be a violent perversion of the passage, if the will of God, mentioned by the prophet, be set in opposition to his eternal counsel, by which he has distinguished the elect from the reprobate. Now, if we inquire the genuine sense of the prophet, his only meaning is to inspire the penitent with hopes of pardon. And this is the sum, that it is beyond a doubt that God is ready to pardon sinners immediately on their conversion. Therefore he wills not their death, inasmuch as he wills their repentance. But experience teaches, that he does not will the repentance of those whom he externally calls, in such a manner as to affect all their hearts. Nor should he on this account be charged with acting deceitfully; for, though his external call only renders those who hear without obeying it inexcusable, yet it is justly esteemed the testimony of God’s grace, by which he reconciles men to himself. Let us observe, therefore, the design of the prophet in saying that God has no pleasure in the death of a sinner; it is to assure the pious of God’s readiness to pardon them immediately on their repentance, and to show the impious the aggravation of their sin in rejecting such great compassion and kindness of God. Repentance, therefore, will always be met by Divine mercy; but on whom repentance is bestowed, we are clearly taught by Ezekiel himself, as well as by all the prophets and apostles.

XVI. Another passage adduced is from Paul, where he states that “God will have all men to be saved;” [584] which, though somewhat different from the passage just considered, yet is very similar to it. I reply, in the first place, that it is evident from the context, how God wills the salvation of all; for Paul connects these two things together, that he “will have all men to be saved, and to come unto the knowledge of the truth.” If it was fixed in the eternal counsel of God, that they should receive the doctrine of salvation, what is the meaning of that question of Moses, “What nation is there so great, who hath God so nigh unto them as we have?” [585] How is it that God has deprived many nations of the light of the gospel, which others enjoyed? How is it that the pure knowledge of the doctrine of piety has never reached some, and that others have but just heard some obscure rudiments of it? Hence it will be easy to discover the design of Paul. He had enjoined Timothy to make solemn prayers in the Church for kings and princes; but as it might seem somewhat inconsistent to pray to God for a class of men almost past hope,—for they were not only strangers to the body of Christ, but striving with all their power to ruin his kingdom,—he subjoins, that “this is good and acceptable in the sight of God, who will have all men to be saved;” which only imports, that God has not closed the way of salvation against any order of men, but has diffused his mercy in such a manner that he would have no rank to be destitute of it. The other texts adduced are not declarative of the Lord’s determination respecting all men in his secret counsel: they only proclaim that pardon is ready for all sinners who sincerely seek it. [586] For if they obstinately insist on its being said that God is merciful to all, I will oppose to them, what is elsewhere asserted, that “our God is in the heavens; he hath done whatsoever he hath pleased.” [587] This text, then, must be explained in a manner consistent with another, where God says, “I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy.” [588] He who makes a selection of objects for the exercise of his mercy, does not impart that mercy to all. But as it clearly appears that Paul is there speaking, not of individuals, but orders of men, I shall forbear any further argument. It must be remarked, however, that Paul is not declaring the actual conduct of God at all times, in all places, and to all persons, but merely representing him as at liberty to make kings and magistrates at length partakers of the heavenly doctrine, notwithstanding their present rage against it in consequence of their blindness. There is more apparent plausibility in their objection, from the declaration of Peter, that “the Lord is not willing that any should perish, but that all should come to repentance.” [589] But the second clause furnishes an immediate solution of this difficulty; for the willingness that they should come to repentance must be understood in consistence with the general tenor of Scripture. Conversion is certainly in the power of God; let him be asked, whether he wills the conversion of all, when he promises a few individuals to give them “a heart of flesh,” while he leaves others with “a heart of stone.” [590] If he were not ready to receive those who implore his mercy, there would indeed be no propriety in this address, “Turn ye unto me, and I will turn unto you;” [591] but I maintain that no mortal ever approaches God without being divinely drawn. But if repentance depended on the will of man, Paul would not have said, “If God peradventure will give them repentance.” [592] And if God, whose voice exhorts all men to repentance, did not draw the elect to it by the secret operation of his Spirit, Jeremiah would not have said, “Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented.” [593]

XVII. If this be correct, it will be said there can be but little faith in the promises of the gospel, which, in declaring the will of God, assert that he wills what is repugnant to his inviolable decree. But this is far from a just conclusion. For if we turn our attention to the effect of the promises of salvation, we shall find that their universality is not at all inconsistent with the predestination of the reprobate. We know the promises to be effectual to us only when we receive them by faith; on the contrary, the annihilation of faith is at once an abolition of the promises. If this is their nature, we may perceive that there is no discordance between these two things—God’s having appointed from eternity on whom he will bestow his favour and exercise his wrath, and his proclaiming salvation indiscriminately to all. Indeed, I maintain that there is the most perfect harmony between them. For his sole design in thus promising, is to offer his mercy to all who desire and seek it, which none do but those whom he has enlightened, and he enlightens all whom he has predestinated to salvation. These persons experience the certain and unshaken truth of the promises; so that it cannot be pretended that there is the least contrariety between God’s eternal election and the testimony of his grace offered to believers. But why does he mention all? It is in order that the consciences of the pious may enjoy the more secure satisfaction, seeing that there is no difference between sinners, provided they have faith; and, on the other hand, that the impious may not plead the want of an asylum to flee to from the bondage of sin, while they ungratefully reject that which is offered to them. When the mercy of God is offered to both by the gospel, it is faith, that is, the illumination of God, which distinguishes between the pious and impious; so that the former experience the efficacy of the gospel, but the latter derive no benefit from it. Now, this illumination is regulated by God’s eternal election. The complaint and lamentation of Christ, “O Jerusalem, Jerusalem, how often would I have gathered thy children together, and ye would not,” [594] however they cite it, affords them no support. I confess, that Christ here speaks not merely in his human character, but that he is upbraiding the Jews for having in all ages rejected his grace. But we must define the will of God which is here intended. It is well known how sedulously God laboured to preserve that people to himself, and with what extreme obstinacy, from the first to the last, they refused to be gathered, being abandoned to their own wandering desires; but this does not authorize the conclusion, that the counsel of God was frustrated by the wickedness of men. They object, that nothing is more inconsistent with the nature of God than to have two wills. This I grant them, provided it be rightly explained. But why do they not consider the numerous passages, where, by the assumption of human affections, God condescends beneath his own majesty? He says, “I have spread out my hands all the day unto a rebellious people;” [595] early and late endeavouring to bring them to himself. If they are determined to accommodate all this to God, and disregard the figurative mode of expression, they will give rise to many needless contentions, which may be settled by this one solution, that what is peculiar to man is transferred to God. The solution, however, elsewhere stated by us, is fully sufficient—that though to our apprehension the will of God is manifold and various, yet he does not in himself will things at variance with each other, but astonishes our faculties with his various and “manifold wisdom,” according to the expression of Paul, till we shall be enabled to understand, that he mysteriously wills what now seems contrary to his will. They impertinently object, that God being the Father of all, it is unjust for him to disinherit any but such as have previously deserved this punishment by their own guilt. As if the goodness of God did not extend even to dogs and swine. But if the question relates to the human race, let them answer why God allied himself to one people as their Father; why he gathered even from them but a very small number, as the flower of them. But their rage for slander prevents these railers from considering that God “maketh his sun to rise on the evil and on the good,” [596] but that the inheritance is reserved for the few, to whom it shall one day be said, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” [597] They further object, that God hates nothing he has made; which though I grant them, the doctrine I maintain still remains unshaken, that the reprobate are hated by God, and that most justly, because, being destitute of his Spirit, they can do nothing but what is deserving of his curse. They further allege, that there is no difference between the Jew and the Gentile, and therefore that the grace of God is offered indiscriminately to all: I grant it; only let them admit, according to the declaration of Paul, that God calls whom he pleases, both of the Jews and of the Gentiles, [598] so that he is under no obligation to any. In this way also we answer their arguments from another text, which says, that “God hath concluded them all in unbelief, that he might have mercy upon all;” [599] which imports that he will have the salvation of all who are saved ascribed to his mercy, though this blessing is not common to all. Now, while many arguments are advanced on both sides, let our conclusion be to stand astonished with Paul at so great a mystery, and amidst the clamour of petulant tongues let us not be ashamed of exclaiming with him, “O man, who art thou that repliest against God?” For, as Augustine justly contends, it is acting a most perverse part, to set up the measure of human justice as the standard by which to measure the justice of God.