XXIX 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 emboldened 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 hath 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?" (a) In which (a) 1 Cor. iv. 7. he signifies, that the excellence of some men beyond others, is not from their own virtue, but solely from Divine grace. 66 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." (b) So when he calls forth Ezekiel, he apprises him that he is sending him to a rebellious and obstinate people, that he may not be alarmed if they refuse to hear him. (c) So Jeremiah foretels that his word will be like fire, to scatter and destroy the people like stubble. (d) But the prophecy of Isaiah furnishes a still stronger confirmation; for this is his mission (b) Exod. iv. 21. (c) Ezek. ii. 3. xii. 2. (d) Jer. v. 14. CHAP. XXV.] CHRISTIAN RELIGION. 477 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." (e) 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. (ƒ) 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 disciples 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." (g) 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 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 shew my power in thee, and that my name might be declared throughout all the earth." (h) 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 (e) Isaiah vi. 9, 10. (f) John xii. 39, 40. 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;" (i) 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?" (k) 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," (/) with no other design than to shew, 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." (m) 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 (i) 1 Sam. ii. 25. (k) John xii. 37, 38. 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 shew 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." (n) 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 hath 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 immedi. ately 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 exter (a) Ezek. xxxiii. 11. |