Chapter 24.
24. 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,
- I. The case of the Elect, from sec. 1-11. II. The case of the
Reprobate, from sec. 12-17.

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 cavil
    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 pure doctrine 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 apposite 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 seed
    of election is sown in the hearts of the elect from their very
    birth. Answer. 1. One or two examples do not make the rule. 2.
    This view 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 God deprives 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
    are 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 apostle's
    meaning explained. A third objection and fourth objection
    answered.
17. A fifth objection, viz., 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, (chap. 22, sec. 10, 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. The special election which
otherwise would remain hidden in God, he at 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, them he also called; and whom he called, them he also
justified," that he may one day glorify, (Rom. 8: 29, 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 Savior, "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 gavest 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) every one who has
learned comes, then every one who does not come has not learned. It
does not therefore follows that he who can come does come, unless he
have willed and done it; but every one who has learned of the
Father, not only can come, but also comes; the antecedence of
possibility the affection of will, and the effect of action being
now present," (August. de Grat. Chr. Cont. Pelag., Lib. 1, c. 14,
31.) In another passage, he says still more clearly, "What means,
Every one 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 every one who has heard and
learned, comes; assuredly every one 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," (August. de
Praedes. Sanct. c. 8.) 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 as 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," (Rom. 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 cavil 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," (August. Enchir. ad Laurent., c. 31.) 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, viz.,
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 than perpetually
proclaim the free calling of God?
    2. Moreover, this is clearly demonstrated by the nature and
dispensation of calling, which consists not merely of the preaching
of the word, but also of 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 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," (Isaiah 65: 1.) And lest the Jews should think
that that mercy applied only to the Gentiles, he calls to their
remembrance whence 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, this 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," (1 John 3: 24.) And lest the
flesh should glory, in 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 not he 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 13: 48.) How can
we deny that calling is gratuitous, when election alone reigns in it
even to its conclusion?
    3. 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 till
confirmed 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 is 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 thence derives 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 this light, 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, Deut. 30: 14,)
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 the 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.
    4. Therefore as those are in error who make the power of
election dependent on the 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 a depraved desire of inquiring after it
out of the proper way. (See Luther in Genes. cap. 26.) 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, Whence 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 of predestination, than 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 tranquillity in regard to God. Therefore, as we dread
shipwreck, we must avoid this rock, which is fatal to every one 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," (Isa. 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 us. On this subject there is an apposite 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 any thing to the
charge of God's elect? It is completely sufficient for my
justification to have him propitious against whom only I have
sinned. Every thing which he has decreed not to impute to me, is as
if it had never been." A little after he says, "O 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,"
(Bernard, super Cantic. Serm. 14.)
    5. 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, (Matth. 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, (Eph.
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 ingraft 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,(Rom. 8: 32.) 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 3: 16.) He who believes in him is said to have passed from
death unto life, (John 5: 24.) In this sense he calls himself the
bread of life, of which if a man eat, he shall never die, (John 6:
35.) 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 Determinate Counsel of the Father, there is no
room for fear that any thing which he tells us will vary in the
minutes 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 it upon God, or to
stipulate in this way, "O Lord, if I am elected, hear me." He would
have us to rest satisfied with his promises, and not to 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 wrest it to
purposes different from that to which it ought to be confined.
    6. Another confirmation tending to establish our confidence is,
that our election is connected with our calling. For those whom
Christ enlightens 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: 37-39, 17: 6, 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, 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, (Matth. 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
Cor. 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," (Rom. 11: 20, 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, 39.) 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 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, 28.) Again when he declares, Every plant which my
heavenly Father has not planted shall be rooted up," (Matth. 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, (Rom. 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," (Phil. 1: 6.) David,
also, when his faith threatened to fail, leant 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, viz., 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 seemed 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 have
perished, he excepts the son of perdition. This, indeed, is true;
but it is equally true that such persons never adhered 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 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, (sec.
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,
(Rom. 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 had been substituted in their
stead. He also enjoins fear, not a fear under which they may waver
in alarm, but a fear which, teaching us to receive the grace of God
in 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 sects in general, (see 1 Cor. 10: 12.) The Church having been
divided into two parties, and rivalship producing dissension, Paul
reminds the Gentiles that their having been substituted in the place
of a peculiar and holy people was a reason for modesty and fear. For
there were many vain-glorious 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.
    8. The expression of our Savior, "Many are called, but few are
chosen," (Matth. 22: 14,) is also very improperly interpreted, (see
Book 3, chap. 2, sec. 11, 12.) There will be no ambiguity in it, if
we attend to what our former remarks ought to have made clear, viz.,
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 savor of death, and the ground of a severer 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 preached 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 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 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
every one 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 any one
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 unto the day of the Lord,
(Eph. 1: 13, 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 thy
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, 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.
    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: 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, reference is 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 any one confound
the term elect in the two passages, he will miserably entangle
himself; whereas if he distinguish 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 to-day, yet we know not what we are to be, (Gregor. Hom. 38.)
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, viz., 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," (Ezek. 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: 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: 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 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 iftongues 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.)