Calvin, Institutes, Vol.3, Part 30
(... continued from part 29)
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 a 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 Pharisaism, that Cornelius was accepted for his prayers
and alms, and so forth, (Phil. 3: 5; Acts 10: 2.) 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 any
one, after pointing to the integrity of Aristides, Socrates,
Xenocrates, Scipio, Curios, Camillus, and others, (see Book 2, c. 4,
sec. 4,) 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 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," (Eph. 2: 1-3.) And again, "At that time ye were without
Christ," "having no hope, and without God in the world," (Eph. 2:
12.) Again, "Ye were sometimes darkness, but now are ye light in the
Lord: walk as children of light," (Eph. 5: 8.) But perhaps they will
insist that in this last passage reference is 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
Apostle's inference, that they were no longer to lie or steal, (Eph.
4: 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"? (1 Cor. 6: 9-11.)
Again he says 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 unto holiness. For when
ye were the servants of sin, ye were free from righteousness. What
fruit had ye then in those things whereof ye are now ashamed?" (Rom.
6: 19-21.)
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," (1
Pet. 4: 3.) What if we come to examples? Was there any germ of
righteousness in Rahab the harlot before she believed? (Josh. 2: 4;)
in Manasseh when Jerusalem was dyed and almost deluged with the
blood of the prophets? (2 Kings 23: 16;) in the thief who only with
his last breath thought of repentance? (Luke 23: 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 viz., that "All we like sheep have gone
astray, we have turned every one to his own way," (Isa. 53: 6;) 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 irremediable blasphemy.
12. 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 four thousand years passed away,
during which he hid the light of saving doctrine from all nations.
If any one answer, 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 Porphyry 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 our caviling. 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 a hundred to whom the same
discourse is delivered, twenty, 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 maketh thee to differ?" (1 Cor. 4: 7,) intimating that some
excel others, not by their own virtue, but by the mere favour 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," (August. de Genes. ad Lit. Lib. 2.) We should not attempt
to be wise above what is meet, 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," (Chrysost.
Hom. de Convers. Pauli,) lest the difference should seem to lie in
the judgment of God, and not in the mere will of man. So far is 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 this special
inspiration of the Spirit. Lydia, a seller 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 in 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," (Exod. 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," (Ezek. 2: 3, 6; 12: 2.) Thus he foretells to Jeremiah that the
effect of his doctrine would be, "to root out, and pull down, and to
destroy," (Jer. 1: 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," (Isa. 6: 9,10.) Here he directs his voice to them,
but it is that they may turn a deafer 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 wrapt up in enigmas, so that they may not
profit by it, but be given over to greater blindness. Hence our
Savior 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," (Matth. 13: 1l.) 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
soever 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," (Rom. 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 Sam. 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 Esaias the prophet might be
fulfilled which he spake, Lord, who has believed our report?" (John
12: 37, 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 Cor. 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: 3,)
confess that the reprobate suffer 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?" (Ezek. 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, (Matth. 13: 23.) How comes its 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 wrested, 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, in so far
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 its 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 is 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," (1 Tim. 2: 4.) 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?"
(Deut. 4: 7.) 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 somewhat absurd that
prayer should be offered up for a class of men who were 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," (Rom. 11: 32,) I will, on the
contrary, urge what is elsewhere written, "Our God is in the
heavens: he has done whatsoever he has pleased," (Ps. 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," (Exod. 33: 19.) 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 Pet. 3:
9.) 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, (Ezek. 36: 26.) 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," (Zech. 1: 3;) 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 Tim.
2: 25.) Nay, did not God at the very time when he is verbally
exhorting all to repentance, influence 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," (Jer. 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, viz.,
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 predestinated 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 the 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, "O
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!" (Matth. 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 accordant 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,"
(Isa. 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 (see Book 1, c.
18, sec. 3; and Book 3, c. 20, sec. 43) is amply sufficient, viz.,
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, Eph. 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 cavil, 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 sun to rise on the evil and on the good,"
(Matth. 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," &c., (Matth. 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 any thing 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," (Rom. 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 overawed 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?" (Rom. 9: 20.) Truly does Augustine maintain that it is
perverse to measure divine by the standard of human justice, (De
Praedest. et Gra. c. 2.)
Calvin, Institutes of the Christian Religion, Vol. 3, Part 30
(continued in part 31...)
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