Calvin'sCalvinism

"TheEternalPredestinationofGod"

and

"TheSecretProvidenceofGod"

—byJohnCalvin

TranslatedbyHenryCole

TableofContents

THEETERNALPREDESTINATIONOFGOD

Translator'sPrefaceTheConsentDedicatoryPrefaceSectionIEternalPredestintion.SectionIIEternalPredestination.SectionIIIEternalPredestination.SectionIVEternalPredestination.SectionVEternalPredestination.SectionVIEternalPredestination.SectionVII."ABriefReply..."

ADEFENCEOFTHESECRETPROVIDENCEOFGOD

Translator'sPrefaceIntroductionbyJohnCalvinCalumniator'sPrefaceReplyofJohnCalvintotheCalumniator'sPrefacePart I "GOD CREATED THE GREATEST PART OF THEWORLD TOPERDITION.".Part II GOD NOT ONLY PREDESTINATED EVEN ADAM TO

DAMNATION,BUTTOTHECAUSESOFTHATDAMNATION.PartIIITHESINSWHICHARECOMMITTED,ARECOMMITTEDNOTONLYBYTHEPERMISSION,BUTEVENBYTHEWILLOFGOD.Part IV ALL THE CRIMES THAT ARE COMMITTED BY ANY MANWHATSOEVER....Part V NO ADULTERY, THEFT, OR MURDER, IS COMMITTEDWITHOUTTHEINTERVENTIONOFTHEWILLOFGOD.Part VI THE SCRIPTURE OPENLY TESTIFIES THAT EVIL DOINGSAREDESIGNED,NOTONLYBYTHEWILL.Part VII THE WICKED, BY THEIR ACTS OF WICKEDNESS, DORATHERGOD'SWORKTHANTHEIROWN.Part VIII THE HARDENING OF PHARAOH ... WAS THEWORK OFGOD.Part IX THEWILLOFGOD IS THE SUPREMECAUSEOFALL THEHARDNESSOFHEARTINMEN.PartXSATANISALIAR,ATTHECOMMANDOFGOD..PartXIGODGIVESTHEWILLTOTHOSEWHODOEVIL.Part XII THE WICKED, BY THEIR ACTS OF WICKEDNESS, DORATHERGOD'SWORKTHANTHEIROWN.PartXIIIWESINOFNECESSITY(WITHRESPECTTOGOD).

THEETERNALPREDESTINATIONOFGOD

TRANSLATOR'SPREFACE.

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"CALVIN'SCALVINISM."This definitive title is prefixed to thepresentpublicationsadvisedlyandpurposely,asembodyinginitsexpressionthenatureoftheoriginalworksoftheimmortalGeneveseReformer,andalsotheobjectofthepresenttranslation.TheoriginalsareCalvin'stestimonyandrealmindconcerningthedoctrinesofGod'selecting,predestinatingandsovereigngrace;whilehisownexpositionandexpressionofhisfaiththerein satisfactorily evinceandbeautifullymanifest the spirit inwhichheheldandtaughtthosedivineandsublimedoctrines.

NoservantofChrist,probably,sincethedaysof theapostlesandof theGospelwitnessesoftheircentury,hasbeenmoregrosslymisrepresentedor more maliciously maligned than the faithful, fearless and belovedCalvin.ButtheBritishChurchofChristshallnow(theTranslatorintends,under the Divine blessing) see, and love, and admire, while the wholenation shall know what the heavenly John Calvin really was in hisministry, and is still, and ever will be, in his writings, as long as theoriginalsshallsurvivethedesolationsoftime.

The present and (D.v.) forthcoming Treatises derive a considerableaccession of value and interest from the fact that they are the onlyproductions of Calvin which he devoted expressly, exclusively andpurposely, to the exposition and defence of the sublime doctrines ofelecting,predestinatingandperseveringgrace.Thoseglorioustruthsareindeed,asamatterofnaturalconsequence,interwovenwiththewholeofhis written and voluminous labours, which consist principally ofcommentaries onmost, or nearly all, the books of theHoly Scriptures.But the twoTreatisesnowunderpublicationaredevotedwhollyby the

pre-eminentReformertothestatementandvindicationofthoseall-highdoctrineswhichformedtheburdenofhisfaith,testimony,confessionandministry,andassuchtheyaresignallyinterestingandvaluable.

There are, in the religious world, almost as many different shades,phases, kinds and degrees, of Calvinism as there are Calvinists (orprofessors of the doctrines of Calvin), and almost as many diverseopinionsonthefaithandcharacteroftheReformerhimself.But(asthepresentTranslatorhasalreadyremarked)henowpresentstheChurchofChristinEngland,andtheBritishpublicingeneral,with(theymayrestfullyassured)"CALVIN'SownCALVINISM."

Calvinismisadesignation,bywhichthedoctrinesofthesovereigngraceof God have been distinguished for the last two centuries, but moreparticularly and generally for the last century. The term derives, ofcourse,itsdescriptivenessfromthehistoricalfactthattheeminentSwissReformerwasthechosenservantofGod,appointedbyHimtoproclaimand defend more prominently than any contemporary or antecedentwitness the sublime doctrines in question. Not that these stupendoustruths originated with Calvin, but with God Himself. They form anessential portion of the revelation of His Word. They are no moreCalvinismthanAugustinism,orLutherism,orBucerism,orCranmerism,orLatimerism,fortheyareBibleism,andtheismofeverysaintandtrueministerofChrist; theyare thesolidityandsecurityofall true religion;theyarethefast-holdoffaith;theyformasubstantialingredientineverytrueministryof theGospel;andtheyconstituteanessentialdoctrine intheconfessionofeverytrueChurchofChrist.HenceitisthatthetruthfulandfaithfulReformersinterwoveitwiththewholeworshipandservices,andlaiditatthefoundationoftheconfessionoftheChurchofEngland!

The admirable Calvin has treated this stupendous subject with all thepenetratingacumenandcommandingmightofmindwithwhichhewaspeculiarlyendowedbynature,andwiththataccuracy,conclusivenessandforceoflogicalargument,ofwhichhewasaperfectandpowerfulmaster.Thesenaturalandacquiredqualificationsforhisimportanttask,enabledhimtodiscover,atthefarthestdistance,thesubtleaimsofhisopponentsinalltheirhostilereality,andtoestablishagainstthemaself-defendingbulwarkofDivinetruthwithimpregnableandlastingsolidity;while"the

unctionfromtheHolyOne,"withwhichhewashimselfanointedasasonand a servant of the Most High (1 John ii. 20), sanctifying all hisintellectual and literary powers, has rendered these holy and masterlyTreatises asmuch a delight and a profit to the Church of Christ as anexposure, refutation and condemnation of theworld, of human reason,scepticismandinfidelity.Thecrowningsuccessofthewhole,however,isthat theGodof truth is greatly glorifiedby thisHisnoble and edifyingwitness'sindestructibletestimony

WhenMartinLutherhad,bythe"hammer"ofGod's"Word"(Jer.xxiii.29),beatentoatomsthemightypileofsuperstition,idolatry,hypocrisy,formality, "will-worship," work-worship and infinite "abominations,"erectedbythetwelvecenturies'labouroftheanti-ChristianHar1otoftheWorld, and had based on its prostrate and exposed ruins the greatcardinal doctrine of salvation, Justification by Faith; the Church ofChrist, thus reformed and "turned from deadworks to serve the livingGod"(1Thess.i.9),soonrequired,underhercharacteristicinfirmities,astability and confidence in her newly "given faith" (Eph. ii. 8), and asecuritythatshouldassureherofitsappointedend"?"thesalvationofthesoul"(1Pet.i.9).ThegreatandmercifulHeadofHisChurch,seeingthis,raisedupJohnCalvin,anddivinelyandpowerfullyequippedhimtogo forth andminister to the yetunassuredChurch thedoctrines ofHiselecting,predestinatingandimmutablegrace,foundedonHissovereignwill and inscrutable purpose. These glorious doctrines formed then, astheydonow,andeverwilldo,"chambers"(Isa.xxvi.20;Songi.4) intowhichbelieversmightenter,and"beds"uponwhichtheymightsecurelyandeternallyrest(Isa.lvii.2;Psa.cxlix.5).ThusascopeandfoundationweregivenfortheassuranceoffaithasbroadandassureastheEternalMind!

Thehumanandunregeneratemind,however,utterlyincapableofsoaringto an adequate and reverential contemplation of these all-high andsupernaturaltruths,haseverfallenback,dazzledandconfounded,uponitsownvain, ineffectual andoften irreverent andprofane reasonings (1Cor. ii. 14). These reasonings, in all their forms, the present work ofCalvinmeets,exposes,refutesandcondemns.Itexplainstherealnatureof these sublime mysteries, and exalts them in triumph over all the

reason,prideandmaliceofthe"naturalman."Norhasthereeverbeen,nor is there now, nor is there likely to be, an opposing argument ofunsanctifiedreasonwhichthepresentworksdonotstate,oranticipate,exposeandrefute.

Andwhereverthe"naturalman,"unrenewedanduntaughtbytheSpiritofGod,doesreceivethesublimedoctrinesofgrace"intheletter"ofthem(formyriadsofsuchreceiversthereeverare),planted,astheythenmustbe,inthesoilofagraceless,hard,unbrokenandunhumbledspirit;suchprofessorsofthemstatethem,expound,teach,preachandenforcetheminamannerimmeasurablybeneaththeirhighnessandtheirholiness;inamanner tainted,moreor less,with irreverence, ifnotwithpresumptionorevenwithprofanity.Suchanunsanctifiedmethodofsettingforththesublime verities of electing and predestinating grace can never profiteither sinner or saint, but must create in both, grief, or offence, ordisgust.Butwhere thesemighty truths are taughtby theSpirit of theirglorious Author, which is ever the case with all the children of God,ministersandpeople("AllthychildrenshallbetaughtoftheLord,"Isa.liv. 13), their profoundly reverent tenure and their holy exposition arealways inseparably united. When thus received and deposited in thebrokenandhumbledheartsofthedisciplesofChrist,under"theunctionthatteacheth"(1Johnii.20),theywillbeheld,withoutexception,inallhumility, reverenceandadoration,andunder their saving influence theprostration of soul before theirmajestywill be equal to the confidencethey inspire,andtothetriumphof faithoversin,deathandhell,whichtheysecure. Inaword, theywilleverbeheldandtaughtbyallwhoaresavedbythem,astheywerebytheheavenlyJohnCalvin,thepossessor,teacheranddefenderoftheirtruth,theirvalue,theirsublimityandtheirincomprehensibility.

There isnot,perhaps,anextra-Bible saint recordedorknown inwhomcan be found greater humility, meekness, contrition, reverence andadoration,thanareevidentthroughoutthelife,ministryandwritingsofJohnCalvin.Inhim,therefore,allthe"familyofheaven"(Eph.iii.15)onearthfindnotonlyaburningandashininglightasaneminentservantofChrist,butaholy,humbleand lovingbrother,abroken-hearted fellow-sinner,asavedfellow-saint,andaprofoundfellow-worshipper;a"lamb"

beforethesaints,buta"lion"beforetheworld;a"lamb"beforeGod,buta"'lion"forGod.Onewithwhomtheycan"seeeyetoeye(Isa.lii.8)inallDivinethings,whiletheygladlybowbeforetheauthorityandpowerofhistestimony.

IllegitimateCalvinists(assounddivinesandfaithfulmenhaveduringthelastcenturycorrectlydesignatedthegracelessimitatorsofCalvin)knownothing of the spirit or religion of Calvin; nor can they know either,becausetheypossessneither.Wehavealreadydescribedtheirspirit,theirprofessionandtheirteaching,whichareasfarandasdiversefromthoseofCalvinasdarknessfromlight,asthe"Spiritwhichisfromabove"fromthe spiritwhich is from the earth, or frombeneath.Theyneither knowCalvin's religion, nor can have any fellowshipwith him therein, nor hewith them. These illegitimate representatives of the humble and holyReformer, being unregenerate persons, are often unholy as well asunhumbledmen.Theyare frequentlyAntinomians indoctrine, ifnot inpractice.NotsowasCalvin.Hewasasholyashewastruthful;ashumbleas hewas fearless; as remarkable for his chastity as for his intrepidity.Werehenowonearth,hewouldnotacknowledgethesecharactersashislegitimateoffspring.Onehour's attempt tohold communionwith themwouldforcefromhimthatsolemnsentencewhichwill,itmaybefeared,beonedaypronouncedonthemby"aGreater"thanCalvin:"Iknowyounot!"Ithasbeenamatterofmuchwonder to theTranslator thatnoEnglishversions of these important Treatises of Calvin have ever appeared, fortheyembodytheveryfaith,andtestimony,andministryoftheprominentReformer. It is surprising thatnoneof thosegoodand industriousmenwho translated into English that invaluable and imperishable work,Luther "On the Galatians," and those other standard reformativeproductions?Luther "On the Psalms of Degrees," Luther's "Sermons,"Calvin"OnJob,"andDeanNowell's"Catechism,"etc.,etc.?didnotgivetheBritishChurchanEnglishversionofthepresentTreatises.Yetsoitis.NoEnglishtranslationofthesetwoproductionshaseverappearedtillthepresentandthe(D.v.)immediatelyforthcomingpublications.

ThatnoEnglishillegitimateseverundertookthedutyofrepresentinginEnglish their pretended father is nomarvel at all. Theworkmusthave

been by far too hot for them to undertake. Their labour would havecondemned and consumed their religion as fast as they proceeded.Calvin's truthwouldhave crushed andannihilated their error; his lightwould have discovered and exposed their darkness; his lifewould haveawestruck their death; and his holy fire would have consumed theirgracelessprofessiontoashes.Noone,indeed,couldfaithfullyandreallytranslateCalvinorLuther,oranyotherkindredservantofGod,butatrueparticipator in the religion of the original authors. One of a generalacquaintance with the Latin, or French, or German languages of theoriginalproductionsmight transvert theone language intoanother,buthe could not trans-convey the mind, and most certainly could nottransfusethesavingspiritofhisauthor,whetherCalvinorLuther.Nonecould do this but a partaker of Calvin's or Luther's spirit, faith andreligion.

Whether it be the intent of the present meritoriously labouring CalvinSocietytotranslateintoEnglishthetwoTreatisesnowunderpublicationthepresentTranslatorknowsnot.Ifitbeso,theremustlieinthewayofevery general English lover of Calvin a very formidable pecuniaryimpediment. He could not procure either of these Treatises withoutpurchasing thewhole of the already-issued series of theCalvinSociety,amounting to fortyormorevolumes.Thesightof this seriousdifficultyformedoneportionof thepresentTranslator's resolve toundertakehisdelightfultask,knowingthathecouldtherebyputtheseinvaluablerelic-testimoniesintothehandofanyEnglishreaderforamoderatesum,andthus render theBritishChurch ofChrist a considerablemonetaryhelp,andconferuponheralastingbenefit,thusfurnishing,forherperusalandprofit, two invaluable productions of the Geneva Reformer, which hadlainunprofitabletoher,andunknownbyher,forabove300years.*

One word more in conclusion. Above 300 years ago were the divinecontents of these Treatises penned byCalvin. But such is the enduringandunchangeablenatureofallDivineTruthanditsconfession,thatthesetestimoniesofthebelovedReformer,whichflowedfromhisheart,tobeleft by his pen on the pages of the originals, stillmeet, even when re-clothed in a different language, the spirits of all the "family of heaven"(Eph.iii.15),astheyreadthemwiththesamedivinelife,freshnessand

unction, as theywould have been felt if heard from the heart-suppliedlipsofJohnCalvinatGeneva.Soblessed,gloriousandtrue,isthatword:"FortheLord isgood;Hismercy iseverlasting:andHis truthendurethfromgenerationtogeneration"(Psa.c.5).

If,bytheDivineblessinguponthepresentTranslations,thedisciplesofChristshallbecomforted,andtheir faithconfirmed; if the loversof thetruth shallbe rejoicedand itsdefenders re-armed; if reasoners shallberendereddumband infidels confoundedandashamed; if theChurchofChrist shall be edified and God glorified; the Translator's satisfaction,objectandrewardwillhavebeenfullyandabundantlyrealised.

3UpperIslingtonTerrace,London.

December27th,1855.

THECONSENT

OF THE PASTORS OF THE CHURCH OF CHRIST AT GENEVA,CONCERNING "THE ETERNAL PREDESTINATION OF GOD," BYWHICHHEHASCHOSENSOMEMENUNTOSALVATION,WHILEHEHAS LEFT OTHERS TO THEIR OWN DESTRUCTION, AND ALSOTHEIRCONSENTCONCERNING "THEPROVIDENCEOFGOD,"*BYWHICHHEGOVERNSHUMANAFFAIRS,SETFORTH

ByJOHNCALVIN.

ThePastorsoftheChurcho/ChristatGenevapraythatGodwouldgranttothosemostexcellentMen,theirsupremeLords,andtotheSyndicsandSenate Of Geneva, a just and holy administration of the State, and allhappyprosperityandsuccess

THE samemotivewhich impelledus towrite this book,most excellentSirs,constrainedusalsotodedicateittoyou,thatitmightgoforthunder

yournameandauspices.1ThefreeelectionofGod,bywhichHeadoptsuntoHimselfwhomHewilloutof the lostgenerationofmen,hasbeenhithertopubliclydeclaredbyus, inthiscity,withallreverence,sobrietyandsincerity,andhasbeenpeacefully receivedby thepeople.Butnow,Satan, the father of all strifes, has subtlely introduced, by means of acertainworthless person, awide spreading error, andhas attempted torootoutourdoctrine,whichisdrawnfromthepureWordofGod,andtoshakethefaithofthepeople.ButsincethishungryhunteraftervainglorywishestogainnotorietyoutoftheveryflamesofthetempleofGod,lestheshouldcatchthatrewardofhisunholyaudacityforwhichhehaslaidhis nets, let his name be buried under our silence, while we leave itpurposelyunmentioned.

But since the trouble which this vainmortal endeavoured to cause us,reachesuntoyoualso,itisbutjustthatyoushouldpartakeoftheblessedfruitwhichGodbringsoutofit.Andaswehaveeverfoundyoustrenuousandheartydefendersofourholycause,wehavefelt ittobeourdutytotestify, with all our ability, our gratitude. The performance of this ourduty will also plainly testify what that doctrine is which you haveprotectedbyyourfavourandauthority.AndalthoughitbecomesneithertherulersoftheState,northeministersofChrist,tobetooanxiousaboutrumours and tumults; and though all insidious revilings (which aregenerally lost, by degrees, in the noise theymake) should be despised,both by rulers and ministers of Christ, with fortitude and an exaltedmind; yet it is of the utmost importance that the great reality of thematterconcernedshouldeverbekeptinthehands,and(asengravenonpublic tablets)before theeyes,ofall, that theplainstatementof itmaycondemn and stop the false tongues of the foolish, the vain, or thewicked, and, at the same time, repress the frivolous whispers of thepeopleingeneral.

Therewasspreadabroadinmanyplacesarumourthatthisvainpersonwas severelybound inprison,whereashewasperfectly free, and flyingabout thecityopenlyeveryday.Andwithwhatmalignitysomevirulentonesimaginedandstatedthatwewishedhimtobeputtodeath,youareyourselvesourbestwitnesses.2Torefutesuchcalumniesuntiltheyshallhave vanishedby contempt and tranquilmagnanimity, is thebecoming

dutyofgravityandprudence.

Ontheotherhand,however,lestsomeunstableonesshouldbemoved,ofwhomseriouscaremustbetaken,tosetforthplainlybeforeall therealstate of the case and cause at issue is no less expedient than a solemnduty on our part. For iniquity, unless it be resolutely met, makes itscreeping way (as saith Paul) 'like a canker" (2 Tim. ii. 17). Now thisDefence,whichweoffer toall thegodly,will,wehope,bea strongandeffectual remedy to those who are healable, and will serve also os awholesomeantidotetothesoundandthewhole.Andthesubjectitselfisone to which the children of God should devote their most studiousattention, that they become not ignorant of their heavenly birth andorigin.For some fools,because theGospel is called " thepowerofGodunto salvation to everyone that believeth," would blot out under thispretext the election of God; whereas it ought to have entered into theminds of such to think from whence faith comes! Now the ScriptureeverywhereproclaimethaloudthatGodgivethtoHisSonthosethatwereever His, that He calleth those whomHe hath chosen, and that thosewhomHehathadoptedforsonsHebegettethbyHisSpirit;andfinally,that the men whom He has taught within, and to whom His "arm isrevealed," believe. Wherefore, whosoever shall hold faith to be theearnestandpledgeofadoption,willassuredlyconfessthatitflowsfromDivineelectionasitseternalsource.Andyettheknowledgeofsalvationisnot tobesought fromthesecretcounselofGod.Life issetbeforeus inChrist,whonotonlymakesHimselfknown,butpresentsHimselftoourenjoyment in the Gospel. Into thismirror let the eye of our faith everfixedlylook.Norletiteverdesiretopenetratewhereaccesstoitssightisnotgiven.

Since this is the rightway; let the childrenofGodwalk therein, lestbywinging their flighthigher than is lawful, theyplunge themselves intoalabyrinthdeeperthantheywouldwishtofindthemselvesin.Butasthereis none other gate of the kingdom of heaven than faith in Christ, ascontainedinthepromisesoftheGospelopenlysetbeforeus;soitmustbethegreatestignorancenottoacknowledgethattheeyesofourmindsareopenedofGodHimself,forHechoseusuntofaithinChristbeforewewereconceivedinthewomb.Andyet,thattheobjectofthisimpureand

abandonedonewasnotonly toblotoutallknowledgeofGod'selectionfrom the minds of men, but to overturn His power also, is clearlymanifestfromthosemaddreamsofhis,whichyepossessinyourpublicrecords,writtenwithhisownhand;whereinheassertsthatfaithdoesnotdependonelection,butthatratherelectionstandsinfaith,andthatnoneremain in blindness on account of the in-born corruption of nature,seeingthatallmenarerightlyenlightenedofGod;andthatwedoagreatinjusticetoGodwhenwedeclarethatthosearepassedbyofHimwhomHedeignsnottoilluminebyHisSpirit.

Thisworthlessbeingalsomaintains thatallmen,generallyandequally,are "drawn" of God; and that there is no difference, except whereresistance begins it; and that when God promises that He will make"heartsof flesh"outof"heartsofstone,"nothingelse ismeantthanthemakinguscapableofreceivingthegraceofGod;andthatthiscapability,or the being made capable, extends without distinction to the wholehuman race,whereas the Scripturemost clearly affirms that this is thepeculiarprivilegeoftheChurchofGod.

AstotheProvidenceofGod,bywhichtheworldisruled,thisoughtevertobeconfessedandheldfastbyallthegodly:thatthereisnoreasonwhymenshouldmakeGodasharerintheirsins,orinanywayinvolveHimwith themselves inaparticipationof their fault.Butsince theScriptureteaches that the reprobatearealso instrumentsof thewrathofGod,bysomeofwhomHe instructs the faithfuluntopatience,andonothersofwhom, as His enemies, He inflicts the punishments they deserve; thisprofanetriflercontendsthatnoactofGodisjust,butthatforwhichthereliesaplainreasonbeforeoureyes.Thus,doingawaywithalldifferencebetween remoteandproximate and immediate causeshewillnot allowthesevereafflictions laidonJob tobeconsidered theworkofGod, lestHeshouldbemadeequallyguiltywith thedevil, and theChaldeanandSabeanplunderers.

Nowthereasonwhy,passingbythis fellowinsilence,weenter intothebattlewiththeothertwo,AlbertusPighiusandGeorgiustheSicilian, is,as we will explain to you, two-fold. This ignorant plagiary could bringforth nothing but what he obtained from these sources, and so wouldmake what was bad in them worse and worse. To contend with him,

therefore,wouldhavebeenacontestcoldandbootless.Letourreadersbecontent with one proof. With what cavils Pighius and Georgius woulddarken the first chapterofPaul to theEphesianshasbeenshewn in itsproperplace.They,indeed,wereignorantanddisgusting;butthefollyofthis worthless being is fouler still, who blushed not to babble hisnonsense in vour Senate and venerable assembly; and not only so, butdaredtodefendwithpertinacitywhathehadthusblatteredinfolly.ForhemaintainedthatPaulwasnotspeakingintheaboveplaceconcerningthecommonsalvationofthegodly,butshewingonlythathimselfandhisfellow-labourerswereelectedtotheapostolicoffice.Todisprovesofutilea figmentwouldbebutamoment'swork, seeing it is still fresh inyourmemories.Butifanyarewillingtoputthemselvesundersuchateacherasthis,theymustbecontenttolearnamiserabletheologyindeed,whichwoulddeprivenearlyallmenofaconfidenceineternallife;for,accordingto it, the apostles alone could be partakers of Divine adoption, couldalone be reconciled to Christ, could alone be blessed, could alone bejoined to the company of the saints. But the place and time for therefutation of the vain figment in question was where and when itoccurred.Torefuteso insipidananimalbyapublishedbookwouldnotperhaps be so desirable and agreeable; for you are not ignorant howconceitedheis,norneedsitbeamatterofwonderthataman,whocouldthrow off his monk's cowl and immediately transform himself into aphysician, should be a person of such consummate audacity! But tonauseatemany,bypleasinghimwithan"answeroffolly,accordingtohisfolly"(Prov.xxvi.4),wouldbesomewhatforeigntomyusualcarefulness.Andfarther,sincethosetwocharactersareknownandprofessedenemiesof the Gospel; and one of them, by attacking Calvin by name, hasproclaimedwarwithusandthisChurch,ithasseemedtousmuchbetterthatthepoisonoftheimpiousdoctrinewhichhasbeenspreadabroadintheirpublishedbooks,shouldbepurgedawayaltogether,thanthattheirabsurditiesshouldbefartherpropagated,whichhadmuchbetterremainburiedoutofknowledge;whileitwould,moreover,betiresometoutterlywear out the ears of men, which have been so long fatigued andtormentedwiththesesuperfluouscontentions.MayGodgrant,nobleandexcellentSirs, that (asyehavehithertodonewith the highest praise) yemay go on unto the end to defend, by yourunweariedfaithandauthority,thepuredoctrineoftheGospelofChrist,

which isattackedonevery sideby theangryviolenceof theworld;andthatyemayneverceasetoreceiveunderyourprotectingcareallthegodlywho flee to your protection; so that your citymay ever be a sanctuarydevoted to God and a faithful asylum for the members of Christ,remainingimmovableamidthesehorridtumults.ThusshallyeeverfindHimtobeaneverlastingGuardianofyoursafety;forwhateverdwelling-placeofmanisdedicatedtoHim,shallabidesafeunderHispowerandshallneverfall!

January1st,1552.

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Notes

* This portion of the CONSENT, concerning "the Providence of God,"which originally formed a Conclusion to the present Treatise, istransferred by the Translator, to the "Second Part" of "CALVIN'SCALVINISM"andmadetoconstituteaPREFACE,byJohnCalvin,tothatWork. An arrangement which, it is considered, will be deemedappropriate; and in peculiar harmony with the subject of the "SecondPart," or Second Volume; which is "A DEFENCE of the SECRETPROVIDENCEofGOD;"byJohnCalvin.

1.This testimonyofesteemand love for theirprincipalPastorCALVIN,and of value for his ministerial service, as their representative, in thefollowing Treatise (I Thess. v.13), are lasting honours to the Church ofChrist, at Geneva: while the manifestation of their scriptural andprayerfulsubjectionto"thepowersthatbe," isabrightcrownuponthegenuineness of their religious profession. as disciples of Christ. (Rom.xiii.I;Titusiii.I;Pet.ii.13to17.)

2.Thepersontowhomallusionisheremade,isServetus,thecraftyandangryenemyof theTruth,andofCalvin, its faithfuldefender:ofwhosebeingputtodeathCalvinisfalselyreportedtohavebeentheprominentadviser, as leading Pastor of the Genevan Church. The truth of whichrumour is, in this Dedicatory Preface, most solemnly denied and thewholeSenateofGenevaisappealedto,inconfirmationoftheveracityof

thedenial.(Seelastparagraphofprecedingpage.)

DEDICATORYPREFACEOFTHEPASTORSOFTHECHURCHOFCHRISTATGENEVA.

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ThePastorsoftheChurchofChristatGenevapraythatGodwouldgranttothosemostexcellentMentheirsupremeLords,andtotheSyndicsandSenate of Geneva, a just and holy administration o/ the State, and allhappyprosperityandsuccess.

THEsamemotivewhichimpelledmetowritethisbook,constrainedmealsotodedicateittoyou,mostexcellentSirs,thatitmightgoforthunderyournameand auspices.The free electionofGod, bywhichHe adoptsuntoHimselfwhomHewilloutof the lostgenerationofmen,hasbeenhithertopubliclydeclaredbyme,inthiscity,withallreverence,sobrietyandsincerity,andhasbeenpeacefully receivedby thepeople.Butnow,Satan, the father of all disturbances, has subtlely introduced a widespreading error, and has attempted to root out my doctrine, which isdrawn from thepureWordofGod, and to shake the faithof thewholepeople. But since this hungry hunter after vain glory wishes to gainnotorietyoutoftheveryflamesofthetempleofGod,lestheshouldcatchthatrewardofhissacrilegiousaudacityforwhichhehaslaidhisnets,lethis name remain buried in our silence, while I leave it purposelyunmentioned.*

But since the trouble which this vain fellow endeavoured to causeme,reachesuntoyoualso,itisbutjustthatyoushouldpartakeoftheblessedfruitwhichGodbringsoutofit.AndasIhaveeverfoundyoustrenuousand hearty defenders of our holy cause, I have felt it to bemy duty totestify,withallmyability,mygratitude.Theperformanceofthismydutywillalsoplainlytestifywhatthatdoctrineiswhichyouhaveprotectedby

yourfavourandauthority.AndalthoughitbecomesneithertherulersoftheState,nor theministers ofChrist, tobe too anxious about rumoursandtumults;andthoughallinsidiousrevilings(whicharegenerallylost,by degrees, in the noise theymake) should be despised, both by rulersandministersofChrist,withfortitudeandanexaltedmind;yetitisoftheutmostimportancethatthegreatrealityofthematterconcernedshouldeverbekeptinthehands,and(asengravenonpublictablets)beforetheeyes,ofall,thattheplainstatementofitmaycondemnandstopthefalsetongue's of the foolish, the vain, or thewicked, and, at the same time,repressthefrivolouswhispersofthepeopleingeneral.

Therewasspreadabroadinmanyplacesarumourthatthisvainpersonwas severelybound inprison,whereashewasperfectly free, and flyingabout thecityopenlyeveryday.Andwithwhatmalignitysomevirulentones imaginedandstatedthatIwishedhimtobeput todeath,youareyourselvesmybestwitnesses.To refute such calumniesuntil they shallhave vanishedby contempt and tranquilmagnanimity, is thebecomingdutyofgravityandprudence.

Ontheotherhand,however,lestsomeunstableonesshouldbemoved,ofwhomseriouscaremustbetaken,tosetforthplainlybeforeall therealstateofthecaseandcauseisnolessexpedientthanasolemndutyonourpart.Foriniquity,unlessitberesolutelymet,makesitscreepingway(assaithPaul)"likeacanker"(2Tim.ii.17).NowthisDefence,whichIofferto all the godly,will, I hope, be a strong and effectual remedy to thosewho are healable, and will serve also as a wholesome antidote to thesoundandthewhole.AndthesubjectitselfisonetowhichthechildrenofGod may devote their most studious attention, that they become notignorantof theirheavenlybirthandorigin.Forsome fools,because theGospel is called "the power of God unto salvation to everyone thatbelieveth,"wouldblotoutunderthispretexttheelectionofGod;whereasitoughttohaveenteredintothemindsofsuchtothinkfromwhencefaithcomes!NowtheScriptureeverywhereproclaimethaloudthatGodgivethtoHisSonthosethatwereeverHis,thatHecalleththosewhomHehathchosen,andthat thosewhomhehathadoptedforsonsHebegettethbyHisSpirit;andfinally,thatthemenwhomHehastaughtwithin,andtowhom His arm is revealed," believe. Wherefore, whosoever shall hold

faithtobetheearnestandpledgeofadoption,willassuredlyconfessthatitflowsfromDivineelectionasitseternalsource.AndyettheknowledgeofsalvationisnottobesoughtfromthesecretcounselofGod.Lifeissetbefore us in Christ, who not only makes Himself known, but presentsHimselftoourenjoymentintheGospel.Intothismirrorlettheeyeofourfaitheverfixedlylook.Norletiteverdesiretopenetratewhereaccesstoits'sightisnotgiven.

Since this is the rightway, let the childrenofGodwalk therein, lestbywinging their flighthigher than is lawful, theyplunge themselves intoalabyrinthdeeperthantheywouldwishtofindthemselvesin.Butasthereis none other gate of the kingdom of heaven than faith in Christ, ascontainedinthepromisesoftheGospelopenlysetbeforeus;soitmustbe thegreatest stupiditynot toacknowledge that theeyesofourmindsareopenedofGodHimself,forHechoseusuntofaithinChristbeforewewere conceived in thewomb.And yet, that the object of this filthy andabandonedonewasnotonly toblotoutallknowledgeofGod'selectionfrom the minds of men, but to overturn His power also, is clearlymanifestfromthosemaddreamsofhis,whichyepossessinyourpublicrecords,writtenwithhisownhand;whereinheassertsthatfaithdoesnotdependonelection,butthatratherelectionstandsinfaith,andthatnoneremain in blindness on account of the in-born corruption of nature,seeingthatallmenarereallyenlightenedofGod;andthatwedoagreatinjusticetoGodwhenwedeclarethatthosearepassedbyofHimwhomHedeignsnottoilluminebyHisSpirit.

This fellow also maintains that all men, generally and equally, are"drawn"ofGod;andthatthereisnodifference,exceptwhereresistancebeginsit;andthatwhenGodpromisesthatHewillmake"heartsofflesh"outof"heartsofstone,"nothingelseismeantthanthemakinguscapableofreceivingthegraceofGod;andthatthiscapability,orthebeingmadecapable, extendswithout distinction to thewhole human race,whereastheScripturemostclearlyaffirmsthatthisisthepeculiarprivilegeoftheChurchofGod.

AstotheProvidenceofGod,bywhichtheworldisruled,thisoughtevertobeconfessedandheldfastbyallthegodly:thatthereisnoreasonwhymenshouldmakeGodasharerintheirsins,orinanywayinvolveHim

with themselves inaparticipationof their fault.Butsince theScriptureteaches that the reprobatearealso instrumentsof thewrathofGod,bysomeofwhomHe instructs the faithfuluntopatience,andonothersofwhom, as His enemies, He inflicts the punishments they deserve; thisprofanetriflercontendsthatnoactofGodisjust,butthatforwhichthereliesaplainreasonbeforeoureyes.Thus,doingawaywithalldifferencebetweenremoteandproximateandimmediatecauses,hewillnotallowthesevereafflictions laidonJob tobeconsidered theworkofGod, lestHeshouldbemadeequallyguiltywith thedevil, and theChaldeanandSabeanplunderers.

Now the reasonwhy, passing by this fellow in silence, I enter into thebattlewiththeothertwo,AlbertusPighiusandGeorgiusofSicily,is,asIwillexplaintoyou,two-fold.This ignorantpettifoggercouldbringforthnothingbutwhathegotfromthesesources,andsowouldmakewhatwasbad in them worse and worse. To contend with him, therefore, wouldhave been a contest cold andbootless. Let our readers be contentwithoneproof.WithwhatcavilsPighiusandGeorgiuswoulddarkenthefirstchapter of Paul to the Ephesians has been shewn in its proper place.They,indeed,wereignorantanddisgusting;butthefollyofthisfellowisfouler still,whoblushednot tobabblehisnonsense inyourSenateandvenerableassembly;andnotonlyso,butdaredtodefendwithpertinacitywhathehadthusblatteredinfolly.ForhemaintainedthatPaulwasnotspeaking in the above place concerning the common salvation of thegodly, but shewing only that himself and his fellow-labourers wereelected to the apostolic office.Todisprove so futile a figmentwouldbebutamoment'swork,seeingitisstillfreshinyourmemories.Butifanyarewillingtoputthemselvesundersuchateacherasthis,theymustbecontenttolearnamiserabletheologyindeed,whichwoulddeprivenearlyallmenof a confidence in eternal life; for, according to it, the apostlesalonecouldbepartakersofDivineadoption,couldalonebereconciledtoChrist, couldalonebeblessed, couldalonebe joined to thecompanyofthesaints.Buttheplaceandtimefortherefutationofthevainfigmentinquestionwaswhereandwhenitoccurred.Torefutesoinsipidamortalbya publishedbookwouldnot perhaps be so desirable and agreeable; foryou are not ignorant how conceited he is, nor needs it be a matter ofwonder that a man, who could throw off his monk's cowl and

immediately transform himself into a physician, should be a person ofsuchconsummateaudacity!Buttonauseatemany,bypleasinghimwithanansweroffolly,accordingtohisfolly,"wouldbesomewhatforeigntomyusualmodesty.Andfarther,sincethosetwocharactersareknownandprofessedenemiesoftheGospel;andoneofthem,byattackingCalvinbyname,hasproclaimedwarwithmeandthisChurch,ithasseemedtomemuch better that the poison of the impious doctrine which has beenspread abroad in their published books, should be purged awayaltogether, than that their absurdities should be farther propagated,whichhadmuchbetterremainburiedoutofknowledge;whileitwould,moreover, be tiresome to utterly wear out the ears of men, alreadyfatiguedandtormentedwithsuchsuperfluouscontentions.

MayGodgrant,nobleandexcellentSirs, that (asyehavehithertodonewith the highest praise) yemay go on unto the end to defend, by yourunweariedfaithandauthority,thepuredoctrineoftheGospelofChrist,which isattackedonevery sideby theangryviolenceof theworld;andthatyemayneverceasetoreceiveunderyourprotectingcareallthegodlywho flee to your protection; so that your citymay ever be a sanctuarydevoted to God and a faithful asylum for the members of Christ,remaining immovable amid these horrible tumults. Thus shall ye everfind Him to be an everlasting Guardian of your safety; for whateverdwelling-place of man is dedicated to Him, shall abide safe under Hispowerandshallneverfall!

January1st,1552.

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*Thepersonherealluded to, isServetus, thecraftyandangryenemyofthetruth,andofCalvin,itsfaithfuldefender:ofwhosebeingputtodeathCalvinisfalselyreportedtohavebeentheprominentadviser.ThetruthofwhichrumourCalvin, in thisDedicatoryPreface,mostsolemnlydenies:callingthewholeSenateofGeneva inwitness(Seesecondparagraphofthispage.)

EternalPredestination-Section1

NINEyearshavenowelapsedsinceAlbertusPighius,theCampanian,amanofevidentlyphrensiedaudacity,attempted,atthesametime,andinthesamebook,toestablishthefree-willofman,andtosubvertthesecretcounsel of God, by which He chooses some to salvation and appointsothers to eternal destruction. But as he attackedme by name, that hemightstab,throughmyside,holyandsounddoctrine,Ihavedeemeditnecessary to curb the sacrilegious madness of the man. At that time,however,beingdistractedbyvariousengagement,Icouldnotembrace,inone short space of time, the discussion of both subjects; but havingpublishedmythoughtsupontheformer,Ipromisedtoconsider,whenanopportunityshouldbegiven,thedoctrineofpredestination.Shortlyaftermybookonfree-willappeared,Pighiusdied.AndthatImightnotinsultadeaddog,Iturnedmyattentiontootherseriousmatters.AndfromthattimetillnowIhavealwaysfoundplentytodo.Moreover,asIhadalreadycopiously treated of this great point of doctrine, and had set it forthclearly, and confirmed it by solid testimonies of Scripture, this newlabour upon it did not seem so absolutely necessary, but that itmightsafelybesufferedtorestforatime.

But since, at the present day, certain maddened and exulting spiritsstrive,aftertheexampleofPighiuswithalltheirmighttodestroyallthatis contained in the Scriptures concerning the free election of the godlyandtheeternaljudgmentofthereprobate,Ihaveconsidereditmydutyto prevent this contagion from spreading farther, by collecting andsummarilyrefutingthosefrivolousobjectionsbywhichsuchmendeludethemselves and others. Among these characters there started forth, inItaly, a certain one, Georgius, a Sicilian?an ignorant man indeed, andmoreworthyofcontemptthanpublicnoticeinanyform,wereitnotthatanotoriety,obtainedbyfraudandimposture,hasgivenhimconsiderablepowertodomischief.Forwhenhewasamonkheremainedunknowninhiscell,untilLuciusAbbas,oneoftheTridentinefathers,raisedhimonhigh by a lying commendation, hoping that he himself should be able,fromtheshouldersofhisfavourite,totakeaflightintoheavenitself.Thisabandoned fellow, having mendaciously given it out that Christ hadappeared to him, and appointed him an interpreter of the whole

Scripture, persuaded many, without much trouble, to believe, with astupid, shameless, and more than vain folly, that which he had thuspublished. And that he might push the drama to the last act, he sotrumpeted forth his insane visions, that he rendered his ignorantadherents, already fast bound by prejudice, perfectly astonished. Andcertain it is, that the greater part ofmen in our day areworthy of justsuchprophets. For thehearts ofmost of them,hardened and renderedobstinatebywickedness,willreceivenohealing;whilethecarsofothersareeveritchingwiththeinsatiabledesireofdepravedspeculations.Thereare, perhaps, otherswho are exceptions, andwhomwemightmentionwillinglyandbecomingly;butwewillleavethemunmentioned,resolvingtomakeallourreadersseeandunderstandhowfrivolousandworthlessaretheobjectionsofalltheenemiesofthetruth.

Ipropose,now,toenterintothesacredbattlewithPighiusandGeorge,the Sicilian, a pair of unclean beasts (Lev. xi. 3) by no means badlymatched. For though I confess that in some things they differ, yet, inhatching enormities of error, in adulterating the Scripture with wickedand revelling audacity, in a proud contempt of the truth; in forwardimpudence, and ? in brazen loquacity, the most perfect likeness andsamenesswill be found to exist between them. Except that Pighius, byinflatingthemuddybombastofhismagniloquence,carrieshimselfwithgreater boast and pomp; while the other fellow borrows the boots bywhichheelevateshimselffromhisinventedrevelation.Andthoughbothof them, at their commencement, agree in their attempt to overthrowpredestination, yet they afterwards differ in the figments which theyadvance. An invention of them both is, that it lies in each one's ownliberty,whetherhewillbecomeapartakerofthegraceofadoptionornot;and that it doesnotdependon the counsel anddecreeofGodwhoareelectandwhoarereprobate;butthateachonedeterminesforhimselftheonestateor theotherbyhisownwill, andwith respect to the fact thatsome believe the Gospel, while others remain in unbelief; that thisdifference does not arise from the free election of God, nor from Hissecretcounsel,butfromthewillofeachindividual.

NowPighiusexplainshismindon thegreatmatterbeforeus thus: thatGod, by His immutable counsel, created all men to salvation without

distinction;but that, asHe foresaw theFall ofAdam, inorder thatHiselection might nevertheless remain firm and unaltered, He applied aremedywhichmight,therefore,becommontoall,whichremedywasHisconfirmationoftheelectionofthewholehumanraceinChrist;sothatnoonecanperishbuthewho,byhisownobstinacy,blotshisnameoutofthe book of life.Andhis viewof the other side of the great question isthat,asGodforesawthatsomewoulddeterminatelyremainuntothelastin malice and a contempt of Divine grace, He by His foreknowledgereprobatedsuch,unlesstheyshouldrepent.This,withhim,istheoriginof reprobation, by which he makes it out that the wicked deprivethemselves of the benefit of universal election, irrespectively andindependentlyofthecounselandwillofGodaltogether.Andhemoreoverdeclares that all those who hold and teach that certain persons arepositively and absolutely chosen to salvation, while others are asabsolutelyappointedtodestruction,thinkunworthilyofGod,andimputetoHimaseverityutterlyforeigntoHisjusticeandHisgoodness.AndourhumanreasonerherecondemnsthesentimentsofAugustine,mentioninghimbyname.

And in order to show, as he thinks, that the foreknowledge of Goddetractsnothingfromthefreedomofourownwill,ourimpostorbetakeshimself to thatcunningdeviceofNicolausofCusa,whowouldmakeusbelievethatGoddidnotforesee,intheirfutureaspectandreality,thosethingsthatwereknowntoHimfromalleternity,butviewedthem,as itwere,inathenpresentlight.Andhere,moreover,heelevateshisbrowinamannerpeculiartohimself,asifhehaddiscoveredsomedeeplyhiddenthing;whereasthissubterfugeofhisisinthemouthofeveryschoolboy.Butashestillfindshimselftruth-boundbytheleg,hestrugglestoescapeby introducing a twofold foreknowledge of God. He asserts that GodformedthedesignofcreatingmantolifebeforeHeforeknewhisFall,andthatthereforethethoughtofman'ssalvationprecededtheforeknowledgeofhisdeath,astoitsorder,inthemindofGodHimself.Andasherollsout these sentiments in a muddy torrent of words, he thinks that hethereby so befloods the senses of his readers, that they can perceivenothingdistinctlyandclearly. Ihope,however,bymybrevity, todispelpresentlythedarknessofthisman'sloquacity.

It is the figment of Georgius. that no man whatever, neither one noranother,ispredestinatedtosalvation,butthatGodpre-appointedatimeinwhichHewouldsavethewholeworld.Inhisattempttoprovethis,hewrests certainpassages ofPaul, such as this: "Even themystery,whichhathbeenhidfromages,andfromgenerations,butnowismademanifesttoHissaints"(Col.i.26).Havingtwistedthispassageoftheapostletohispurpose,heslipsawayinsecurity,thinkinghimselfvictorious.JustasifnotestimonyofScriptureplainlydeclaresthatsomearechosenofGodtosalvation,whileothersarepassedby.Inaword,inthematterofelectionthismanconsidersnothingbutthetimeoftheNewTestament.

Whatmymindonthismomentoussubjectis,my"Institute"furnishesafull andabundant testimony, even if I shouldnowaddnothingmore. Iwould,inthefirstplace,entreatmyreaderscarefullytobearinmemorytheadmonitionwhichIthereoffer:thatthisgreatsubjectisnot,asmanyimagine, amere thorny andnoisy disputation, nor a speculationwhichwearies the minds of men without any profit; but a solid discussioneminently adapted to the service of the godly, because it builds us upsoundly in the faith, trains us to humility, and lifts us up into anadmiration of the unbounded goodness of God towards us, while itelevatesustopraisethisgoodnessinourhigheststrains.ForthereisnotamoreeffectualmeansofbuildingupfaiththanthegivingouropenearstotheelectionofGod,whichtheHolySpiritsealsuponourheartwhilewehear,shewingusthatitstandsintheeternalandimmutablegoodwillofGodtowardsus;andthat,therefore,itcannotbemovedoralteredbyanystormsoftheworld,byanyassaultsofSatan,byanychanges,orbyanyfluctuationsorweaknessesoftheflesh.Foroursalvationisthensuretous,whenwefindthecauseofitinthebreastofGod.Thus,whenwelayholdoflifeinChrist,mademanifesttoourfaith,thesamefaithbeingstillour leader and guide, our sight is permitted topenetratemuch farther,and to see from what source that life proceeded. Our confidence ofsalvationisrootedinChrist,andrestsonthepromisesoftheGospel.Butit isnoweakproptoourconfidence,whenwearebrought tobelieve inChrist,tohearthatallwasoriginallygiventousofGod,andthatwewereasmuchordainedtofaithinChristbeforethefoundationoftheworld,aswewerechosentotheinheritanceofeternallifeinChrist.

Hence,therefore,arisestheimpregnableandinsubvertiblesecurityofthesaints. The Father, who gave us to the Son asHis peculiar treasure, isstrongerthanallwhoopposeus;andHewillnotsufferustobepluckedoutofHishand.WhatacauseforhumilitytheninthesaintsofGodwhentheyseesuchadifferenceofconditionmadeinthosewhoare,bynature,all alike! Wherever the sons of God turn their eyes, they behold suchwonderfulinstancesofblindness,ignoranceandinsensibility,asfillthemwith horror; while they, in the midst of such darkness, have receivedDivineillumination,andknowit,andfeelit,tobeso.How(saythey)isitthat some, under the clear light, continue in darkness and blindness?Who makes this difference? One thing they know by their ownexperience, thatwhereastheireyeswerealsoonce closed, theyarenowopened. Another thing is also certain, that those who willingly remainignorant of any difference between them and others, have never yetlearned to render unto God the glory due to Him for making thatdifference.

Nownoonedoubts thathumility lies at thebottomof all true religion,andisthemotherofallvirtues.Buthowshallhebehumblewhowillnothear of the original sin andmisery fromwhich he has been delivered?Andwho,byextendingthesavingmercyofGodtoall,withoutdifference,lessens, as much as in him lies, the glory of that mercy? Those mostcertainlyarethefarthestfromglorifyingthegraceofGod,accordingtoitsgreatness,whodeclare that it is indeed common to allmen;but that itrests effectually in them, because they have embraced it by faith. Thecauseoffaithitself,however,theywouldkeepburiedallthetimeoutofsight,which is this: that thechildrenofGodwhoarechosentobe sonsare afterwards blessed with the spirit of adoption. Now, what kind ofgratitudeisthatinmeif,beingendowedwithsopre-eminentabenefit,Iconsidermyselfnogreater adebtor thanhewhohathnot receivedonehundredth part of it? Wherefore, if, to praise the goodness of Godworthily, it is necessary to bear inmind howmuchwe are indebted toHim, those aremalignant towardsHim and robHim ofHis glorywhoreject andwill not endure the doctrine of eternal election,which beingburiedoutofsight,onehalfofthegraceofGodmustofnecessityvanishwithit.

Let those roar at uswhowill.Wewilt ever brighten forth,with all ourpower of language, the doctrine which we hold concerning the freeelectionofGod,seeingthatitisonlybyitthatthefaithfulcanunderstandhow great that goodness of God is which effectually called them tosalvation.Imerelygivethegreatdoctrineofelectionaslighttouchhere,lestanyone,byavoidingasubjectsonecessary forhimtoknow,shouldafterwardsfeelwhatlosshisneglecthascausedhim.Iwill,byandby,inits proper place, enter into theDivinematterwith appropriate fulness.Now, if we are not really ashamed of theGospel, wemust of necessityacknowledge what is therein openly declared: that God by His eternalgoodwill (for which there was no other cause than His own purpose),appointed thosewhomHepleaseduntosalvation, rejectingall the rest;andthatthosewhomHeblessedwiththisfreeadoptiontobeHissonsHeillumines by His Holy Spirit, that they may receive the life which isoffered to them inChrist;while others, continuing of their ownwill inunbelief,areleftdestituteofthelightoffaith,intotaldarkness.

Against this unsearchable judgment ofGodmany insolent dogs riseupandbark.Someofthem,indeed,hesitatenottoattackGodopenly,askingwhy, foreseeing theFallofAdam,Hedidnotbetterorder theaffairsofmen?Tocurbsuchspiritsasthese,nobettermeansneedbesoughtthanthosewhichPaulsetsbeforeus.Hesupposesthisquestiontobeputbyanungodlyperson:HowcanGodbejustinshowingmercytowhomHewill and hardening whom He will? Such audacity in men the apostleconsiders unworthy a reply.He does nothing but remind themof theirorderandpositioninGod'screation:"Whoartthou,Oman,thatrepliestagainstGod?"(Rom.ix.20.)Profanemen,indeed,vainlybabblethattheapostle covered the absurdity of thematterwith silence forwant of ananswer.Butthecaseisfarotherwise.

The apostle in this appeal adopts an axiom, or universalacknowledgment,whichnotonlyoughttobeheldfastbyallgodlyminds,butdeeplyengraveninthebreastofcommonsense;thattheinscrutablejudgment of God is deeper than can be penetrated byman. And whatman,Iprayyou,wouldnotbeashamedtocompressallthecausesoftheworksofGodwithintheconfinedmeasureofhisindividualintellect?Yet,onthishingeturnsthewholequestion:IstherenojusticeofGod,butthat

whichisconceivedofbyus?Nowifweshouldthrowthisintotheformofonequestion?whether it be lawful tomeasure thepowerofGod by ournaturalsense?there isnotamanwhowouldnot immediatelyreplythatallthesensesofallmencombinedinoneindividualmustfaintunderanattempttocomprehendtheimmeasurablepowerofGod;andyet,assoonasareasoncannot immediatelybe seen for certainworks ofGod,mensomehoworotherareimmediatelypreparedtoappointadayforenteringinto judgment with Him. What therefore can be more opportune orappropriate than the apostle's appeal: that thosewhowould thus raisethemselvesabovetheheavensintheirreasoningsutterlyforgetwhoandwhattheyare?

AndsupposeGod,cedingHisownright,shouldofferHimselfasreadytorender a reason forHis works?When thematter came to those secretcounsels ofHis, which angels adorewith trembling,whowould not beutterlybereft ofhis sensesbefore suchglorious splendour?Marvellous,indeed,isthemadnessofman!whowouldmoreaudaciouslysethimselfabove God than stand on equal ground with any Pagan judge! It isintolerabletoyou,andhateful,thatthepowerandworksofGodshouldexceedthecapacityofyourownmindandyetyouwillgranttoanequaltheenjoymentofhisownmindandjudgment.Now,willyou,withsuchmadnessasthis,daretomakementionoftheadorableGod?WhatdoyoureallythinkofGod'sgloriousName?Andwillyouvauntthattheapostleisdevoidofallreason,becausehedoesnotdragGodfromHisthroneandsetHimbeforeyou,tobequestionedandexamined?

Letus,however,befullyassuredthattheapostle,inthefirstplace,herecurbswith becoming gravity the licentiousmadness of thesemen,whomakenothingofattackingopenlythejusticeofGod;andthat,inthenextplace, he gives to the worshippers of God a more useful counsel ofmoderation,thanifhehadtaughtthemtosoaroneagles'wingsabovetheforbiddenclouds.Forthatsobernessofmindwhich,regulatedbythefearofGod, keeps itselfwithin the bounds of comprehension prescribed byHim, is far better than all human wisdom. Let proud men revile thissobriety if theywill, calling it ignorance. But let this sober-mindednesseverholdfastthatwhichistheheightofalltruewisdom;thatbyholdingthewillofGodtobethehighestruleofrighteousness,weascribetoHim

Hisownproperandpeculiarglory.

But Pighius and his fellows are not hereby satisfied. For, pretending agreatconcernforthehonourofGod,theybarkatus,asimputingtoHima cruelty utterly foreign to His nature. Pighius denies that he has anycontest with God. What cause, or whose cause is it, then, that Paulmaintains? After he had adopted the above axiom?that God hardenswhomHewillandhasmercyonwhomHewill?hesubjoinsthesupposedtauntofawickedreasoner:"WhydothHeyetfindfault?Forwhohathresisted His will?" (Rom. ix. 19.) Hemeets such blasphemy as this bysimplysettingagainst it thepowerofGod. If those clotheGodwith thegarmentofatyrant,whoreferthehardeningofmeneventoHiseternalcounsel,wemostcertainlyarenottheoriginatorsofthisdoctrine.IftheydoGodaninjurywhosetHiswillaboveallothercauses,Paultaughtthisdoctrine long before us. Let these enemies of God, then, dispute thematter with the apostle. For I maintain nothing, in the presentdiscussion,butwhatIdeclareistaughtbyhim.Aboutthesebarkingdogs,however,I would not be very anxious. I am the rather moved with ananxiety about someotherwise goodmen,who,while they fear lest theyshouldascribetoGodanythingunworthyofHisgoodness,reallyseemtobe horror-struck at that whichHe declares, by the apostle, concerningHimself.

Now,weareholdingfast,allthewhile,agodlypurposeofvindicatingthejustice of God from all calumny. And themodesty of these timid oneswouldbeworthyofallpraise,ifitwerenottheoffspringofmoroseness,inflatedwithacertainsecretpride.Forsuchmenspeakaccordingtotheirownnaturalsenseandunderstanding.ButwhydotheyfeartoconcedetothepowerofGod thatwhich isbeyond thepowerof theirownmind tocomprehend,lestHisjusticeshouldbeendangered?Why,Isay,isthis?Itis because they presume to subject the tribunal of God to their ownjudgment.NowPaulshowsusthatitisanactofintolerableprideinanymantoassumetohimself the judgmentofhisbrother,because there isoneJudgebywhomweall standor fall, and towhomeverykneemustbow.Whatmadness is it, then, for aman to raisehis crest against thisonly JudgeHimself, and to presume tomeasureHis infinite power bynaturalsense!

They, therefore, who allege as an excuse that modesty prevents themfromsubscribingtotheApostlePaul'stestimony,mustofnecessity,inthefirstplace,confessthatwhateverpraisetheygivetothejusticeofGodisrestrictedtotheboundsoftheirownnaturalcomprehensions.Andinthenextplace, ifagreeing inrealitywithus, theychooserather tosuppressthispartofthegreatdoctrine,lesttheyshouldgivereintotheinsolenceofthewicked,suchcautionisquitepreposterous.AsifthehonourofGodcould be protected by our lies! God Himself not only rejects suchprotectionas this,butdeclares, in theBook of Job, that it is hateful toHim.Letsuchdefenderstakecare,lestbyaffectinggreatercautionthanthe Lord prescribes in His Word, they become guilty of a twofoldmadnessandfolly.

Themoderation and cautionwhich thesemen recommend are, indeed,beneficial in repressing the blasphemies of the impious. But if suchpersonspersuadethemselvesthattheyshallbeablebytheirwordstoputthebridleonrebelsagainstGodandHistruth,theirhopeandexpectationare ridiculous. The Apostle Paul, after having dwelt upon the secretcounselsofGodasfaraswasneedful,putsforthhishand,asitwere,toforbidustogofarther.Restlessspirits,however,willkickandbutt,and,withunsettledlevity,leapoverthebarrierplacedbeforethem.Howthinkye, then, that suchwill stop at thenodof this or that sobermind, thatwould set still narrower bounds to their headlong course? Youmay aswellattempttoholdwithacobwebafierce-spiritedhorse,thathasburstthe bars and prances in his strength. But you will say, In a matter sodifficultanddeepasthis,nothingisbetterthantothinkmoderately.Whodeniesit?Butwemust,atthesametime,examinewhatkindanddegreeof moderation it is, lest we should be drawn into the principle of thePapists,who, to keep their disciples obedient to them,make them likemuteandbrutebeasts.

But shall it be called Christian simplicity to consider as hurtful theknowledge of those things which God sets before us? But (say ouropponents),thissubjectisoneofwhichwemayremainignorantwithoutlossorharm.AsifourheavenlyTeacherwerenotthebestjudgeofwhatitis expedient for us to know, and to what extent we ought to know it!Wherefore,thatwemaynotstruggleamidthewaves,norbeborneabout

in the air, unfixed and uncertain, nor, by getting our foot too deep, bedrownedinthegulphbelow;letussogiveourselves:toGod,toberuledbyHimandtaughtbyHim,that,contentedwithHisWordalone,wemaynever desire to know more than we find therein. No! not even if thepowersotodoweregiventous!Thisteachableness;inwhicheverygodlymanwilleverholdallthepowersofhismindundertheauthorityoftheWordofGod,isthetrueandonlyruleofwisdom.

Nowwherever,andhowfarsoever,Hewhois"theWay", thus leadsuswithHisoutstretchedhand,whoseSpirit spokeby theapostlesand theprophets,wemaymostsafelyfollow.Andtheremainingignorantofallthosethingswhicharenot learnt in theschoolofGod farexcelsall thepenetration of human intellect.Wherefore Christ requires ofHis sheepthattheyshouldnotonlyholdtheirearsopentoHisvoice,butkeepthemshutagainst thevoiceof strangers.Nor can it everbebut that thevainwindsoferrorfromeverysidemustblowthroughasouldevoidofsounddoctrine.Moreover,Ican,withalltruth,confessthatInevershouldhavespokenorwrittenonthissubjectunlesstheWordofGodinmyownsoulhad led the way. All godly readers will, indeed, gather this from myformer writings, and especially from my "Institute" But this presentrefutationofmy enemies,whooppose themselves tome,will, perhaps,affordmyfriendssomenewlightuponthematter.

ButsincetheauthorityoftheancientChurchis,withmuchhatred,castinmy teeth, it will perhaps be worth our while to consider at thecommencementhowunjustlythetruthofChristissmotheredunderthisenmity, the ground of which is, in one sense, false, and in anotherfrivolous.Thisaccusation,however,suchasitis,IwouldratherwipeoffwiththewordsofAugustinethanwithmyown;forthePelagiansofoldannoyed him with the same accusation, saying, that he had all otherwritersoftheChurchagainsthim.Inhisreplyheremarksthatbeforetheheresy of Pelagius, the fathers of the primitive Church did not delivertheiropinionssodeeplyandaccuratelyuponpredestination,whichreply,indeed,isthetruth.Andheadds:"Whatneedisthereforustosearchtheworksofthosewriters,who,beforetheheresyofPelagiusarose,foundnonecessityfordevotingthemselvestothisquestion,sodifficultofsolution?Hadsuchnecessityarisen,andhad theybeencompelled toreply to the

enemies of predestination, they would doubtless have done so." ThisremarkofAugustineisaprudentone,andawiseone.Foriftheenemiesof thegraceofGodhadnotworriedAugustinehimself,heneverwouldhavedevotedsomuchlabour(ashehimselfconfesses)tothediscussionofGod'selection.

Hence, in reference to his book, entitled, "On the Blessing ofPerseverance," he pointedly says, "This predestination of the saints iscertainandmanifest;whichnecessityafterwardscompelledmetodefendmore diligently and laboriously when I was discussing the subject inopposition toacertainnewsect.For Ihave learned thateveryseparateheresyintroducesintotheChurchitspeculiarquestions,whichcallforamorediligentdefenceoftheHolyScripture,thanifnosuchnecessityofdefencehadarisen.Forwhatwasitthatcompelledmetodefend,inthatwork of mine, with greater copiousness and fuller explanation thosepassagesoftheScripturesinwhichpredestinationissetbeforeus?What,butthestartingupofthePelagians,whosaythatthegraceofGodisgiventousaccordingaswerenderourselvesdeservingofit?

Augustine had,moreover, just before denied that any prejudice againsthis books could be justly entertained because of their want of theauthority of the ancient Church. "No one," says he, "can surely be sounjust,orso invidious,asnottoallowmetogainsome instructionandprofit for myself from this important subject." And he afterwardscontends that it couldbe gathered from the testimonies of someof theancientfathers,thattheirsentimentsandteachingwerethesameashisown.Nottomentionotherauthoritiestowhichherefers,thatisamorethan satisfactory onewhich he cites fromAmbrose: "WhomChrist hasmercyon.Hecalls."Again."WhenHewill,Hemakesoutofcarelessonesdevotedones."Andagain,"ButGodcallswhomHecondescendstocall;andwhomHewill,Hemakesreligious."Nowwhodoesnotseethatthesumof the whole Divinematter is comprehended in these few words?Ambrosehere assigns the reason or causewhy allmendonot come toChrist that theymayobtain salvation.BecauseGoddoesnot effectuallytouchtheirhearts.TheholymandeclaresthattheconversionofasinnerproceedsfromthefreeelectionofGod,andthatthereasonwhyHecallssome,whileothersareleftreprobate,liessolelyinHisownwill.Ambrose

neitherhesitatesnordissembleshere.Now,whothatisendowedwiththemost common judgment does not perceive that the state of the wholequestioniscontainedin,anddefinedby,thesethreesummaries?

In a word, Augustine is so wholly withme, that if I wished to write aconfessionofmy faith, Icoulddosowithall fulnessand satisfaction tomyselfoutofhiswritings.ButthatImaynot,onthepresentoccasionbetooprolix.Iwillbecontentwiththreeorfourinstancesofhistestimony,fromwhichitwillbemanifestthathedoesnotdifferfrommeonepin'spoint. And it would bemoremanifest still, could the whole line of hisconfessionbeadduced,howfullyandsolidlyheagreeswithmeineveryparticular.Inhisbook,"ConcerningthePredestinationoftheSaints,"hehasthesewords:"Lestanyoneshouldsay,Myfaithmyrighteousness(oranything of the kind) distinguishes me from others; meeting all suchthoughts,thegreatteacheroftheGentilesasks,'Whathastthouthatthouhastnotreceived?'Asiftheapostlehadsaid.Fromwhomindeedcouldstthou receive it, but fromHimwho separates thee from every other, towhomHehasnotgivenwhatHehasgiventothee?"Augustinethenadds,"Faith, therefore, from its beginning to its perfection is the gift ofGod.Andthatthisgiftisbestowedonsomeandnotonothers,whowilldenybut he who would fight against the most manifest testimonies of theScripture? But why faith is not given to all ought not to concern thebeliever,whoknows thatallmenby thesinofonecame intomost justcondemnation. But whyGod delivers one from this condemnation andnotanotherbelongstoHisinscrutablejudgments,and'Hiswaysarepastfinding out.' And if it be investigated and inquired how it is that eachreceiveroffaithisdeemedofGodworthytoreceivesuchagift,therearenotwantingthosewhowillsay,Itisbytheirhumanwill.Butwesaythatitisbygrace,orDivinepredestination."

The holy father then makes these beautiful and striking observations:"IndeedtheSaviouroftheworldHimself,theadorableSonofGod,isthebrightest luminary ofDivine grace and eternal predestination, not onlywithrespecttoHisDivinenatureastheSonofGod,butespeciallyalsoinreferencetoHishumannatureas'Man.'Forinwhatway,Iprayyou,did'THEMANChrist Jesus,' asMan,merit so great a glory as that, beingtakenintounionwiththeDivinePersonoftheSonbythewordoftheco-

eternalFather,Heshouldbecomethe'only-begottenSonofGod'?Whatgoodwordorworkprecededinthisgloriouscase?Whatgoodthingdid'THEMAN'perform?WhatactoffaithdidHeexercise?WhatprayerdidHeofferupthatHeshouldbeexaltedtosuchpreeminentdignity?Nowhere,perhaps, someprofaneand insolentbeingmaybe inclined tosay,'WhywasitnotIthatwaspredestinatedtothisexcellentgreatness?'Ifweshouldreplyinthesolemnappealoftheapostle,'Nay,butwhoart thou,Oman, that repliest againstGod?" and if such an one should not eventhenrestrainhisdaringspirit,butshouldgivemorereintohisblasphemyandsay, 'Whydoyouuttertomethecaution,"Whoart thou,Oman?"etc.AmInotamanasHewas,concerningwhomthouspeakest?Why,then,amInotnowwhatHeis?He,forsooth,iswhatHeis,andasgreatasHe is,bygrace.Why, then, is thegracedifferentwhere thenature isthe same? For most assuredly there is no acceptance of persons withGod.' Now I would solemnly ask, What Christian man, nay, whatmadman, would thus reason, speak, or think? Let, then, our gloriousHeadHimself, theFountainofallgrace,beanever-shining luminaryofeternalpredestinationandaDivineexampleofitssovereignnature.AndfromHimletthestreamofelectinggraceflowthroughallHismembers,'according to themeasure of the gift' in each. This, then, is the eternalpredestinationofthesaints,whichshonewithsuchsurpassingsplendourintheSAINTofsaints!AndasHealonewaspredestinated,asMAN,tobeourHEAD,somanyofusarealsopredestinatedtobeHismembers."

Now, thatnoonemightattribute it to faith thatone is preferred aboveanother,Augustinetestifiesthatmenarenotchosenbecausetheybelieve,but,onthecontrary,arechosenthattheymightbelieve.Inlikemanner,when writing to Sextus, he says, "As to the great deep?why one manbelieves and another does not, why God delivers one man and notanother?let himwho can, search into that profound abyss; but let himbeware of the awful precipice." Again, in another place he says: "WhocreatedthereprobatebutGod?Andwhy?BecauseHewilledit.WhydidHewillit??'Whoartthou,Oman,thatrepliestagainstGod?'"Andagain,elsewhere,afterhehadprovedthatGodismovedbynomeritsofmentomake themobedient toHis commands, but thatHe rendersunto themgoodforevil,andthatforHisownsakeandnotfortheirs,headds,"IfanyoneshouldaskwhyGodmakessomemenHissheepandnotothers,

theApostle,dreadingthisquestion,exclaims,'Othedepthoftherichesboth of the wisdom and knowledge of God! how unsearchable are Hisjudgments,andHiswayspastfindingout!'

AndasAugustine, tracingthebeginningororiginofelection to the freeandgratuitouswillofGod,placesreprobationinHismerewill likewise,sohe teaches that the security of our salvation stands in thatwill also,andinnothingelse.For,writingtoPaulinus,heaffirmsthatthosewhodonot persevere unto the end, belong not to the calling of God, which isalways effectual and without any repentance in Him. And, in anotherwork,hemaintainsmorefullythatperseveranceisfreelybestowedontheelect,fromwhichtheycanneverfallaway."Thus,"sayshe"whenChristprayedforPeter,thathisfaithmightnotfail,whatelsedidHeaskofGod,but that there might be with, or in, Peter's faith a fully free, fullycourageous,fullyvictorious,fullyperseveringwill,ordetermination?AndHehadjustbeforesaid,'ThefoundationofGodstandethsure,havingthisseal, The Lord knoweth them that are His.' The faith of such, whichworkethby love, either failethnot at all, or, if therebe any inwhom itdoes partially fail, it is renewed and restored before this life is ended.That iniquitywhich had interrupted it is done away, and the faith stillperseveres unto the end. But those who are not designed of God topersevere?ifthey fall from theChristian faith, and the end of life findstheminthatstatethusfallen?such,doubtless,couldnothavebeenofthisnumberofGod'select,evenwhiletheywere,toallappearance,livingwellandrighteously.ForsuchwereneverseparatedfromthegeneralmassofperditionbytheforeknowledgeandpredestinationofGod,andthereforewerenever'calledaccordingtoHispurpose.'"And,thatnoonemightbedisturbed in mind because those sometimes fall away who had beenconsideredthesonsofGod,hemeetssuchperplexedonesthus:"Letnoonethinkthatthoseeverfallawaywhoarethesubjectsofpredestination,who are the called according to God's purpose, and who are truly thechildren of promise. Those who live godly in appearance are, indeed,called by men the children of God; but, because they are destinedsometimeor other to live ungodly, and to die in that ungodliness,Goddoes not call them His children in His foreknowledge. They who areordained unto life are understood, by the Scripture, to be given untoChrist.Thesearepredestinatedand called, according toGod's purpose.

Notoneoftheseeverperishes.Andonthisaccountnosuchone,thoughchangedfromgoodtobadforatime,everendshislifeso,becauseheisforthatendordainedofGod,andforthatendgivenuntoChrist,thathemightnotperish,buthaveeternallife."

A little afterwards the same Augustine saith, " Those who, by the all-foreseeing appointment of God, are foreknown, predestinated, called,justifiedandglorified,are thechildrenofGod,notonlybefore theyareregenerated, but before they are born of woman; and such can neverperish." He then assigns the reason: "Because (says he) God works allthingstogetherforthegoodofsuch;andHesomakesallthingsthustoworktogetherfortheirgood,thatifsomeofthemgooutoftheway,andevenexceedallbounds,Hemakeseven this towork for theirgoodandprofit; for they return to Him more humble and more teachable thanbefore."

Andifthematterbecarriedhigher,andaquestionbemovedconcerningthefirstcreationofman,Augustinemeetsthatquestionthus:"Wemostwholesomely confess that whichwemost rightly believe, that God, theLordofall things,whocreatedall things 'verygood,' foreknew that evilwouldariseoutof thisgood;andHealsoknew that itwasmore to thegloryofHisomnipotentgoodness tobringgoodoutofevil, thannot topermiteviltobeatall!AndHesoordainedthelivesofangelsandofmenthat He might first show in them what free-will could do, and thenafterwardsshowwhatthefreegiftofHisgraceandthejudgmentofHisjusticecoulddo."

In his "Manual" to Laurentinus, he more freely and fully explainswhateverofdoubtmightyetremain."WhenChristshallappear(sayshe)tojudgetheworldatthelastday,thatshallbeseen,intheclearestlightofknowledge,whichthefaithofthegodlynowholdsfast,thoughnotyetmademanifest to theircomprehension;howsure,how immutable,howall-efficacious is thewill ofGod;howmany thingsHe could do, or haspowertodo,whichHewillsnottodo(butthatHewillsnothingwhichHehasnotpowertodo);andhowtruethatiswhichthePsalmistsings,'TheLordhathdoneinheavenwhatsoeverpleasedHim."This,however,isnottrue, ifHewilledsome things anddid themnot.Nothing, therefore, isdone but that which the Omnipotent willed to be done, either by

permitting it to be done or by doing it Himself. Nor is a doubt to beentertainedthatGoddoesrighteouslyinpermittingallthosethingstobedonewhich are done evilly. For He permits not this, but by righteousjudgment.Although, therefore, those thingswhich are evil, in so far astheyare evil, arenot good, yet it isgood that there should not only begood things, but evil things also. For, unless therewere this good, thatevil thingsalsoexisted, thoseevil thingswouldnotbepermittedbytheGreatandGoodOmnipotenttoexistatall.ForHe,withoutdoubt,canaseasilyrefusetopermittobedonewhatHedoesnotwilltobedone,asHecando thatwhichHewills to be done.Unlesswe fully believe this theverybeginningofourfaithisperilled,bywhichweprofesstobelieve inGodALMIGHTY!"

Augustinethenaddsthisshortsentence:"Thesearethemightyworksofthe Lord, shining with perfection in every instance of His will; and soperfectinwisdom,thatwhentheangelicandhumannaturehadsinned?thatis,haddonenotwhatGodwilled,butwhateachnatureitselfwilled?itcametopassthatbythissamewillofthecreature,God,thoughinonesenseunwilling,yetaccomplishedwhatHewilled, righteously andwiththeheightofallwisdom,overruling theevilsdone, to thedamnationofthose whom He had justly predestinated to punishment, and to thesalvation of those whom He had mercifully predestinated to grace.Wherefore,as faras thesenatures themselveswereconcerned,theydidwhattheydidcontrarytothewillofGod;but,asfarastheomnipotenceofGodisconcerned,theyactedaccordingtoHiswill;norcouldtheyhaveacted contrary to it.Hence, by their very acting contrary to thewill ofGod,thewillofGodconcerningthemwasdone.Somighty,therefore,aretheworksofGod,sogloriouslyandexquisitelyperfect inevery instanceofHiswill,thatbyamarvellousandineffableplanofoperationpeculiartoHimself, as the 'all-wiseGod,' that cannotbedone,withoutHiswill,whichisevencontrarytoHiswill;becauseitcouldnotbedonewithoutHispermittingittobedone,whichpermissionisevidentlynotcontrarytoHiswill,butaccordingtoHiswill." Ihavegladlyextractedthesefewthings out of many like them in the writings of Augustine, that myreadersmay clearly seewithwhat a verymodest face it is that Pighiusrepresentshimasdifferingfromme!andmakesuseofhimtosupporthisownerrors.Ishall,indeed,hereafteroccasionallyrefertothetestimonies

ofthissameholymaninthecourseofthisdiscussion.

Iwillnowenteruponthemoreexpresssubjectandobjectofthepresentundertaking, which are to prove that nothing has been taught by meconcerning this important doctrine but thatwhichGodHimself clearlyteachesus all in theSacredOracles.The sumofwhich is this: that thesalvationofbelieversdependson theeternal electionofGod, forwhichno cause or reason can be rendered but His own gratuitous goodpleasure. Most plain and eloquent on this point are the words of theApostlePaulinhisfirstchapterofhisEpistletotheEphesians:"Blessed(saith he) be the God and Father of our Lord Jesus Christ, who hathblessed us with all spiritual blessings in heavenly places in Christ.According as He hath chosen us in Him before the foundation of theworld."NowIhear, inamoment, thebabbleofPighius, that thewholehuman racewere chosen inChrist; thatwhosoever should take hold ofHimbyfaithshouldobtainsalvation.Inthisabsurdinventionofhisthereare twomostgrossblunders,whichmaybe immediately refutedby thewordsoftheapostle.

In the first place, there is,most certainly and evidently, an inseparableconnectionbetween theelectand thereprobate.So that theelection,ofwhich the apostle speaks, Cannot consist unless we confess that Godseparated fromall others certainpersonswhom itpleasedHim thus toseparate.Now, thisactofGod is expressedby the termpredestinating,which the apostle afterwards twice repeats. He moreover calls those"chosen"(orelected)whoareengraftedbyfaithintothebodyofChrist;and that this blessing is by no means common to all men is openlymanifest.Theapostle,therefore,bythe"chosen,"evidentlymeansthosewhomChristcondescendstocallaftertheyhavebeengiventoHimbytheFather.But,tomakefaiththecauseofelectionisaltogetherabsurd,andutterly at variance with the words of the apostle. "Paul does not (asAugustinewiselyobserves)declarethatthechildrenofGodwere'chosen,'becauseHe foreknew theywould believe,but in order that theymightbelieve.Nor does the apostle (says he) call them 'chosen,' becauseGodhadforeseenthattheywouldbeholyandwithoutspot,butinorderthatthey might be made such" Again, "God did not (says he) choose usbecausewebelieved,but inorder thatwemightbelieve, lestwe should

appear to have first chosen Him. Paul loudly declares that our verybeginning to be holy is the fruit and effect of election. They act mostpreposterously, therefore, who put election after faith." He furtherobserves,"WhenPaullaysdown,asthesoleastheofelection,thatgoodpleasure ofGodwhichHehad inHimself, he excludes all other causeswhatsoever."Augustine,therefore,rightlyadmonishesusevertogobacktothatfirstgreatcauseofelection,lestweshouldbeinclinedtoboastofthegoodpleasureofourownwill!

Paul then proceeds to declare that "God abounded towards us in allwisdomandprudence,accordingtotherichesofHisgrace,havingmadeknownuntous themystery ofHiswill, according toHis goodpleasurewhich He hath purposed in Himself." Thou hearest in these words,reader,thegraceofillumination,flowinglikeariverfromthefountainofthateternalcounselwhichhadbeenbeforehidden.Far,veryfar, is thisremovedfromtheideathatGodhadanyrespecttoourfaithinchoosingus,whichfaithcouldnotpossiblyhaveexistedexceptthatGodhadthenappointed it for us by the free grace of His adoption of us. And PaulfartherconfirmsallthisbydeclaringthatGodwasmovedbynoexternalcause?by no cause out of Himself?in the choice of us; but that HeHimself,inHimself,wasthecauseandtheauthorofchoosingHispeople,not yet createdorborn, as thoseonwhomHewouldafterwards conferfaith:"AccordingtothepurposeofHim(saiththeapostle)whoworkethallthingsafterthecounselofHisownwill"(Eph.i.11).

Who does not see that the eternal purpose of God is here set indiametrical opposition to our own purpose andwill? This passage alsowas deeply weighed by Augustine, who, in his interpretation of it,observes"thatGodsoworksoutallthings,thatHeworksalso inustheverywillingnessbywhichwebelieve."Itisthus,Ithink,clearlybroughtoutandprovedwhotheyarewhomGodcallsbytheGospeltothehopeofsalvation,whomHeengraftsintothebodyofChrist,andwhomHemakesheirs of eternal life; that they are those whom He had adopted untoHimselfbyHiseternalandsecretcounseltobeHissons;andthathewassofarfrombeingmovedbyanyfaithinthemtocomethustoadoptthem,thatthisHiselectionisthecauseandthebeginningofallfaithinthem;andthat,therefore,electionis,inorder,beforefaith.

Equallyplainandmanifestisthatwhichwehaveintheeighthchapteroftheapostle'sEpistletotheRomans.Forafterhehadsaidthatallthingsworktogetherforgood(orareahelp)tothefaithfulwholoveGod;thatmen might not trace the source of their happiness to themselves, orsupposethatbytheirfirstlovingGodtheyhad,bythusfirstlovingHim,merited such goodness at His hands; the apostle, by way of correctingeveryerrorofthatkind,immediatelyadds,"WhoarethecalledaccordingtoHispurpose."Wherebywe see thatPaul is anxious to secure toGodHimselfalltheoriginatingglory, forheshewsthat it isHeWho,byHiscalling,causesmentoloveHim,whoofthemselvescoulddonothingbuthateHim. For if you thoroughly examine the whole human race, whatinclinationwillyoufindinanyoneofthembynaturetoloveGod?Nay!Paulinthisverysamechapterdeclaresthatallthesensesoftheflesh,thewhole "carnal mind, is enmity against God." Now, if all men are, bynature,enemiestoGodandHisadversaries,itisquiteevidentthatitisbyHiscallingalonethatsomeareseparatedfromtherest,andcausedtolayasidetheirhatred,andbroughttoloveHim.Moreover,therecanexistnodoubt that theapostleheredesigns that effectual calling,bywhichGodregenerates thosewhomHehadbeforeadopteduntoHimself tobeHissons.Fortheapostledoesnotsimplysay"whoarethecalled"(forthisissometimes applicable to the reprobate whom God calls, or invites,promiscuously,withHis own children, to repentance and faith), buthesays, inall fulnessofexplanation, "Whoare thecalledaccording toHispurpose;"whichpurposemust, from its verynature and effect, be firmandratifying.

Now, to explain this text as applying to the purpose of man is (asAugustine argues) absurd in the extreme. Indeed, the context itselfbanishes every scruple, as if to render the intrusion of an interpreterwholly unnecessary. For the apostle immediately adds, "WhomHe didpredestinate(ordefinitelyappoint), themHealsocalled;andwhomHecalled, them He also justified." Here it is evident that the apostle isspeaking of a certain number whom God destined for Himself as apeculiar property and treasure. For although God calls very many?bymany means, and especially by the external ministry of men?yet Hejustifies,andatlastglorifies,noonebuthimwhomHehadordaineduntoeternal life. The calling of God, therefore, is a certain special calling,

which so seals and ratifies His eternal election, as to manifest openlywhatwasbeforehiddeninGodconcerningeachonesocalled.

Iknowwellwhatarethecavillingsofmanyhere.TheysaythatwhenPaulaffirms that those were predestinated whom God foreknew, he meansthat eachonewas chosen in respect of his future faithwhenhe shouldbelieve. But I do not concede to these that which they falsely imagine,that we are to understand that God foresaw something in themwhichwouldmove Him to confer upon themHis favour and grace. For it isevident that the elect of Godwere foreknownwhen, and because, theywerefreelychosen.Hence,thesameapostleelsewhereteachesthatGodknoweththemthatareHis,because, that is,Hehasthemmarkedas itwere,andholdsthemasnumberedonHisroll.

NoriseventhisimportantpointomittedbyAugustine:thatbythetermforeknowledge we are to understand the counsel of God by which HepredestinatesHisownuntosalvation.NowthatitwasforeknownofGodwho shouldbeheirs of eternal lifenoonewill deny.Theonlyquestionthatcanpossiblyariseisthis:WhetherGodforeknewwhatHewoulddoin them,orwhat theywouldbe in themselves.But it isapieceof futilecunningtolayholdonthetermforeknowledge,andsotousethatastopintheeternalelectionofGoduponthemeritsofmen,whichelectiontheapostle everywhere ascribes to the alone purpose of God. Peter alsosalutestheChurchas"electaccordingtotheforeknowledgeofGod."Didhe do this believing that some virtue in them foreseen of God gainedthemHis favour? No! Peter is not comparingmen withmen, so as tomakesomeofthembetterormoreworthythanothers,butheisplacingon high, above all other causes, that decree which God determined inHimself. As if he had said, that those to whom he wrote were nownumbered among the children of God, because they were chosen orelected of Him before they were born. On this same principle heafterwards teaches, in the same chapter, that Christ was "verilyforeordainedbeforethefoundationoftheworld"tobetheSaviour,Whoshould wash away by His blood the sins of the world; by which thatapostle doubtlessmeans that the expiation of sin. completedbyChrist,waspreordainedbytheeternalcounselofGod.Norcanthatbeotherwiseexplained,whichwefindinthesermonofPeter,recordedbyLukeinthe

Acts of the Apostles, that Christ was delivered to death "by thedeterminate counsel and foreknowledge of God." Peter here joins"foreknowledge" to "counsel," that we may learn that Christ was nothurriedawaytodeathbyanycasualty,norbythemereviolentassaultofmen;butbecausetheall-goodandall-wiseGod,whoknowethallthings,had thuspurposely decreed it. Indeed, onepassage of theApostle Paulought to suffice for the end of all controversy among those who havereallyasoundmind.Hesays,"GodhathnotcastawayHispeople,whichHe foreknew." And what that foreknowledge was he shortly afterexplains, where he says that a "remnant according to the election ofgrace"were saved. And again, that Israel did not obtain by works thatwhich they sought after, but that "the election" did obtain it.Now thatwhichintheformerpassagehecalledforeknowledge,hehereafterwardsdefinestobeelection,andthatgratuitousandfree.

ThefictionofPighiusispuerileandabsurd,whenhe interpretsgracetobeGod'sgoodnessininvitingallmentosalvation,thoughallwerelostinAdam. For Paul most clearly separates the foreknown from those onwhom God deigned not to look in mercy. And the same is expressed,without any obscurity, in thememorablewords of Christ: "All that theFathergivethMeshall comeuntoMe;andhim that comethuntoMe, Iwill innowise cast out.''Herewehave three things briefly indeed, butmostperspicuouslyexpressed.First,thatallwhocomeuntoChristwerebeforegivenuntoHimbytheFather;secondly,thatthosewhowerethusgivenuntoHimweredelivered,as itwere, fromthehandof theFatherintothehandoftheSon,thattheymaybetrulyHis;thirdly,thatChrististhesurekeeperofallthosewhomtheFatherdeliveredovertoHisfaithfulcustodyandcare,fortheveryendthatHemightnotsufferoneofthemtoperish.Now if a question be raised as to the beginning of faith, Christhere gives the answer, whenHe says that those who believe, thereforebelievebecausetheyweregivenuntoHimbytheFather.

TheunbeliefoftheScribeswasagreatobstacletotheignorantmultitude,because they always persuaded them that no doctrine was worthy ofbelief but that which was received under their sanction. On the otherhand,Christdeclares aloud that that lightbywhichwe are guided intothewayofsalvationisthegiftofGod.Andifanyonebeinclinedtoturn

hisbackupon the truth thatall thosewhom theFather chose inChristweregivenuntoHim, itnevertheless remains fixed anda fact that thatgiftwasnotonlyantecedenttofaith,butthecauseandoriginofit.Nowin the remaining member of the sentence of Christ, "Shall come untoMe,"thereisamoremarvellousweightstill.ForHenotonlydeclaresthatnoneevercometoHim,butthosetowhomthehandofGodisstretchedout;butHeassertsthatallwhoweregivenuntoHimbytheFatherare,withoutexception,broughttobelieveinHim.AndthisHestillmorefullyconfirmsinthecontextofHisdivinediscourse:"Noone,"saysHe,"cancomeuntoMeexceptMyFatherdrawhim."

Pighius will himself confess that there is need of illumination to bringuntoChristthosewhowereadversariestoGod;buthe,atthesametime,holds fast the fiction that grace is offered equally to all, but that it isultimately rendered effectual by the will of man, just as each one iswilling to receive it. Christ, however, testifies that the meaning of Hisworlds isverydifferent fromthis.ForHeadds immediatelyafterwards,"Therearesomeamongyouwhobelievenot.ThereforesaidIuntoyou,that no man can come unto Me except it were given unto him of MyFather."YouseeherethatChristexcludesthosethat"believernot"fromthenumberofthemwhoare"drawn."NowChristwouldhaveutteredallthisinvain,andoutofplace,iffaithwerenotanespecialgiftofGod.Butthat is the clearestof allwhichHe conclusively adds in continuationofHisdiscourse.AfterhavingcitedtheprophecyofIsaiah,"AllthychildrenshallbetaughtoftheLord;"Hesubjoins,bywayofinterpretation,"Everyone therefore that hath heard and learned of the Father cometh untoMe."HereinHeshewsthattheprophecyofIsaiahisthenfulfilledwhenGod,byHisSpirit,speakstoHischildrenanddiscipleswithin, inorderthatHemaydeliverthemintothehandsandpossessionofChrist.Isaiahdefines this to be themanner in which God renews and increases HisChurch, by teaching His children from above: "And they shall be alltaughtofGod."Theprophet,therefore, isrecordingapeculiar favourofGod,ofwhichnonearedeemedworthybutHisownchildren.Christalsohere declares, by this His doctrine, that those are effectually drawn toHimwhosemindsandheartsGod"compels."

ThusdoesGod(saithAugustine) teach thosewithinwhoare 'thecalled

according toHis purpose,' at the same time giving them to knowwhattheyoughttodo,andgivingthemthepowertodowhattheyknow.He,therefore,whoknowswhatheought todo,anddoes itnot,hasnotyetlearned of God according to grace, but according to the law only; notaccordingtothespirit,butonlyaccordingtotheletter."Andagainalittleafterwards,"Ifas'theTruth'saith,'Everyonethathathlearnedcometh,'hethatcomethnotmostcertainlyhathnot learned."At length theholyfatherarrivesatthisconclusion:"Itdoesnotfollow(saithhe)thathewhocancome,thereforedoescome.Thesacredmatterisnotperfectedunlessheiswillingtocome,anddoescome.Noweveryonethathathlearnedofthe Father has not only the power to come, but does come." Here,therefore,wehavetheforwardmovementof thepower, theaffectionofthewill,andtheeffectoftheact.

NordoIthusadduceAugustineasawitnessonthisoccasion,thatImayfightmyenemiesundercoverofhisauthority;butbecauseIcannotfindwordsmoreappropriatethanhiswherewithtoexpressthemindofChristintheEvangelist.Iftherebeanynotyetquieted,hediscussesthemattermorefullyelsewherethus:"WhatdothChristmean(argueshe)whenHesays, 'Everyonethathath learnedof theFathercomethuntoMe' (Johnvi.45.)Whatisit,butasifHehadsaid,:'ThereisnoonewhohearethandlearnethoftheFatherthatcomethnotuntoMe.'Forifeveryonewhohathheard and learned of the Father cometh (unto Christ), most certainlywhosocomethnotuntoHimhathneverheardorlearned.Forifhehadheardandlearnedhewouldcertainlycome.ThisschoolofGodisveryfarremoved from all carnal sense and understanding. In it the Fatherteaches, and isheard, that 'thosewho hear and learnmay come to theSon."

A little farther on Augustine observes, " This grace. which is secretlycommunicated to the hearts of men, is received by no heart that ishardened. Indeed, it is given for the very end that the hardness of theheart may be first taken away. When, therefore, the Father is heardwithin,Hetakesawaythestonyheart'andgives'aheartofflesh.'Foritis thus thatHemakesHis own the children of promise and vessels ofmercy.whichHehadbeforeprepareduntoglory.Ifitbeasked,WhyHedoesnotthusteachallmen,inorderthattheymaycometoChristFthe

answeris,BecausethosewhomHedoesteach,Heteachesinmercy;butthosewhomHedoes not teach, in judgmentHe teaches themnot. For'He hath mercy on whom He will have mercy, and whom He will Hehardeneth'"(Rom.ix.18).

The sum of this sacred matter, however, may be compressed into asmaller compass still. Christ does not say that those are drawn by theFatherwhohaveaflexibleheartgiventhemtorenderthemabletocometoHim;butthatthosewhodocometoHimaretheywhomGodbyHisSpirittoucheswithin,andwho,undertheefficacyofthattouch,actuallycome.Nowthat thisprivilege isnotgiven toallpromiscuously is a factwhichuniversalexperiencemakesmanifest.eventotheblind.

Andnext,whenChristdeclaresthatHewillbynomeanscastoutoneofthosewhodocomeuntoHim;nay,thatthelifeofallsuchishiddenandkeptinsecurity,inHimself,untilHeshallraisethemupatthelastday;whodoesnot seehere that the finalperseveranceof the saints (as it iscommonly termed) is in likemannerascribed to theelectionofGod? Itmaybe, andhasbeen, that some fall from the faith;but thosewhoaregiven to Christ by the Father are, as Christ Himself declares, placedbeyond the peril of destruction. In the same manner also, when, inanother place, Christ had said that some of the Jews did not believe"because theywere not ofHis sheep,"He places, as it were, the sheepthemselvesinasurehavenofsafety."Theyshallneverperish(saithHe),neither shall anyonepluck themoutofMyhand.MyFatherwhogavethemMe is greater than all, andnone is able to pluck themout ofMyFather'shand."NowPighiuswillnot,surely,daretorestthesafestateofthesalvationofthesesheepontheirpresentfaith.Yethewouldsuspenditalluponthefreewillofman!

Norarewetoconsider itapoint forambiguousdiscussionwhenChristhere sets Himself alone as a sufficient protection against all themachinationsofSatan,andwhenHedeclaresthatweshallbesafeevenunto the end, because it is His will to save us. But that there mightremainno doubt upon the subject in any one'smind as to the personswhomHedoesundertakeinHisfaithfulnesstoprotectandpreserve,HecallsourattentionasecondtimetothegiftoftheFather,declaringboththegiftoftheFatherandtheteachingoftheFather.Norshouldwepass,

without especial notice, Christ's making the Father greater than alladversaries that canpossiblyopposeHispeople.OurLorddoes it, thatourconfidence in the securityofour salvationmightbeasgreat asourreverenceforthepowerofGod.ForoursecurityandGod'somnipotenceareequal;theformernotbeinglessthanthelatter.Wherefore,amidstalltheviolentassaults,allthevariousdangers,allthemightystorms,andalltheshakingsconvulsionsandagitations,withwhichwehavetocontend,thecontinuanceandperpetuityofourstanding lie inthis: thatGodwillconstantlydefendthatwhichHehathdecreedinHimselfconcerningoursalvationbytheomnipotentpowerofHisarm.Ifanyoneofusbutlookintohimself,what canhedo but tremble? For all things shake to theircentre around us, and there is nothing more weak and tottering thanourselves.ButsinceourheavenlyFathersuffersnotoneof thosewhomHegavetoHisSontoperish,asgreatas isHispower,socertain isourconfidence,andsogreatourglorying.AndHisomnipotenceissuchthatHestandstheinvinciblevindicatorofHisowngift.

Hence,Augustineadvisedlyobserves,"Ifanyoneof theseshouldperishGodwould be deceived. But no one of them ever does perish, becauseGodneveris,orcanbe,deceived.Ifanyoneoftheseshouldperish.Godisovercomeandoutdonebythesinofman.Butnooneofthemeverdoesperish,becauseGodcanbeconqueredoroutdonebynothing.TheelectofGodarechosenthattheymayreignwithChristforever.TheyarenotlikeJudas, who was chosen to a temporary office only, for which he wasnaturally fitted."Again, "Of thesenotoneperishes,because theyareallchosenaccordingtoapurpose;nottheirownpurpose,butGod's.Seeingthat there is not conferred upon them such a gift of perseverance, bywhichtheymaypersevereiftheywill;butagiftbywhichtheycannotbutpersevere." Augustine then confirms this by the following excellentargument: "If, in the greatweakness of this life (in themidst ofwhichweakness there is nevertheless need of mighty power to keep downhumanvanityandpride),menwere left to theirownwill,whether theywouldpersevereornot,sothat,underthehelpingpowerofGod(withoutwhich they could not persevere at all), they might stand still if theypleased;andifGoddidnotworkinthemthatwill,man'sownwillitselfwould,amidsuchandsogreattemptations,sinkunderitsowninfirmity.And thusmen could not persevere at all, because, sinking under their

ownweaknesses,theywouldnotbewillingtopersevere,or,beingwilling,would not have the power. A remedy, therefore, is provided for theinfirmity of human will by its being caused to act, unceasingly andinseparably,underDivinegrace.Thus,thehumanwill,thoughinfirminitself,cannotfail,norbeovercomebyanyinfirmityofitsown."

Now let that memorable passage of Paul (Rom. ix. 10-13) come forthbeforeus.Thispassagealoneshouldabundantlysufficetoputanendtoall controversy among the sober-minded andobedient children ofGod.Andalthoughit isnowonderthatthateyelessmonster,Pighius,shouldmockwithcontemptthewordsof theapostlehimself,yet IhopeI shallbring all readers of a soundmind to abhor such barbarous audacity inprofaning the Scripture as this monster evinces. As the Jews, pridingthemselves on the name of the Church, rejected under this pretext theGospelofChrist,because ithadbeencondemnedby the consentof the(so-called)Church,theapostle,topreventthemajestyoftheGospelfrombeing overshadowed by such shameless pride, tears from the faces ofthese enemies of Christ the mask, under cover of which they falselyboasted.Itwas,indeed,averygreatdifficulty,andaformidableobstacle,inthewayoftheweakwhentheysawthedoctrineofChristrejectedbynearlyall theseverypersonswhomGodhadappointed theheirsofHiseverlastingcovenant.TheapostleshadallalongpreachedthatJesuswastheMessiahofGod.But thewholeof thisnation, towhomtheMessiahhadbeenpromised,opposedandrejectedHim.Andwhatwonder!whenatthisverydayweseethousandstotter,failandfaint,frightenedbythisvery Church mask which the Papists hold before their eyes, boastingthemselvestobetheChurch!

The apostle, therefore, enters into the battle with the Jews in thismanner:HebynomeansmakesthefleshlyseedthelegitimatechildrenofAbraham,butcountsthechildrenofpromisealonefortheseed.Nowhemight have counted the seed according to their faith. And that indeedwould have been consistent,when, in reference to the promise, hewasstating the difference between the genuine and the spurious offspring;andthat,indeed,hehadbeforedone.ButnowheascendshigherintothemindofGod,anddeclaresthatthosewerethechildrenofpromisewhomGodchosebeforetheywereborn.Inproofofwhichhecitesthatpromise

whichwasgivenbytheangeltoAbraham,"AtthistimewillIcome,andSarah shall have a son (as if the apostle had added, before Isaac wasconceivedinthewomb,hewaschosenofGod).Andnotonlythis(saiththe apostle), but when Rebecca also had conceived by one (embrace),even by our father Isaac (for the children being not yet born, neitherhaving done any good or evil, that the purpose of God according toelectionmightstand,notofworks,butofHimthatcalleth), itwassaiduntoher,Theeldershallservetheyounger.Asitiswritten.JacobhaveIloved,butEsauhaveIhated"(Rom.ix.10).

Pighiuswould slide awayunder the excuse that this is one of themostdifficultplacesofScripture.AndsupposeIconcedethis;Idonottherebyacknowledge that his impious barking is to be endured, when heboastingly asserts that it is a labyrinth inwhichno straightway canbefound. What! are we to suppose that the Holy Spirit, speaking by themouthoftheapostle,wentoutofHiswayorlostHimself,soastoleadusasideandbeyondwhatitisusefulorproperforustoknow?Itwouldhavebeenveryeasy(asIhavejustsaid)fortheapostletodistinguishthetruechildrenofAbrahamfromthespuriousonesbythemarkof faithalone.But he on purpose introduces the question of election, far higher andmuch farther removed. And most certainly as, according to his ownrecordofhimself,hehadbeencarriedupintothethirdheaven,andthosesecretsofGodhadbeenrevealedtohimwhichitisnotlawfulforamantoutter, itmustbeevident thathewellknewhow far itwasexpedient,andhowfaritwaslawful,forhimtogoinpublishingthesecretthingsoftheMostHigh.When,therefore,hepurposelycarriesthequestiontosogreataheight,andbringsitdowntosoimportantapoint,whenitmighthavebeensettled insogeneral,briefandcompendiousamanner,whatgodlypersonwillhesitatetolendanattentiveandteachableeartowhathe testifies?Unless we are to entertain a supposition that this furious,blindmonsterwould restrain, byhis greatmoderation (!), the Spirit ofGodHimself,wantoning (inhis ownopinion)beyondduebounds!Ourverymodest(!)opponentadds,"This isoneoftheportionsofScripturewhichunlearnedandunstablepersonscorrupttotheirowndestruction."Now this is the very fact which, by the plainest proof, he forces us todeclare concerning himself, so lawlessly does he twist and pervert thewhole context of theApostle Paul. Andwhen he exhorts his readers to

holdthemselvesobedienttotheChurch,intheinterpretationofallsuchdifficultpassagesofScripture,heshouldhavemeaseconderofhisgraveadmonition,ifhewouldshewtohisreaders,astheChurch,asheepfoldofChrist,andnotastinkingstyofswine!ForwhichisPighius'Churchbutthat vortex, formed of the congregatedmass of all iniquities, and everfilling,butnotyetfull,ofeverykindoferror?

Pighius' lastadmonitionis,thathisreaderswouldadmitnothingthat isinconsistent with the infinite goodness of God, nor anything by whichtheymight be incited tohateGod rather than to loveHim.And yet heruns full sail directly against God, because He predestines some todestruction from their very creation. But suppose the whole of thisdoctrine were suppressed, the reprobate would ever find occasion forhating God, and for assailing Him with their impious reasonings andarguments.Whatrealreasontheyhavefortheirnoisyoppositionshallbedulyconsidered,initsplace,whenweshallhavefullyexplainedthemindoftheapostle.Atthepresentmoment,letallthosewhoarewillingtobetaughtintheschoolofGodhearwhattheapostleplainly,andwithoutanyambiguity,reallysaysandmeans.

Theapostleplacesbeforeus the twosonsof Isaac,who,whenbegottentogetherinthesecretandsacredwombofnature,asinatempleofGod,as itwere,werenevertheless,while in thewombtogether, separatedbytheoracularwordofGodtoanentirelydifferentdestiny.Nowtheapostleassigns the cause of this difference (which otherwise might have beensought in the merits of the lives of these two children) to the hiddencounselofGod:"ThatthecounselofGodmightstand."WeheredistinctlylearnthatitwasdeterminedofGodtochooseoneonlyoutofthesetwochildren.AndyetPighius,byasenselesscavil,asbyahog'ssnout,triestoroot up these words of the apostle with all their positive plainness ofmeaning.HerepliesthattheelectionofgraceheremeansthatJacobhadmeritednosuchthingbeforehand.ButsincetheapostlecommendsthiselectinggraceofGodontheverygroundthatwhiletheonewaselected,the otherwas rejected, the vain fiction of Pighius concerning universalgracefalls to the ground at once. The apostle does not here simply saythat Jacob was appointed heir of life, that the election of God mightstand, but that his brother being rejected, his brother's birthright was

conferredonhim. I am fully aware ofwhat some other dogs here barkout, and what are themurmurings ofmany ignorant persons, that thetestimoniesoftheapostlewhichwehaveciteddonottreatofeternallife,nor of eternal destruction, at all. But if such objectors held the trueprinciplesoftheologyinanydegree(whichoughttobewellknownbyallChristian men), they would express their sentiments with a little lessconfidenceandinsolence.FortheanswerofGodtoRebecca'scomplaintwasdesignedtoshewherthattheissueofthestrugglingwhichshefeltinherwombwouldbethattheblessingofGodandthecovenantofeternallife would rest with the younger. And what did the struggling itselfsignify,but thatboththechildrencouldnotbeheirsof the covenant atthesametime,whichcovenanthadalready,bythesecretcouncilofGod,beendecreedfortheone?

Objectors here allege that this covenant and its decree referred toCanaan,onwhichtheProphetMalachidwells(Mal.i.1~3).And,indeed,thisobjectionmightbeworthyofnotice ifGodhaddesignedmerely tofattentheJewsinCanaanaspigsinasty.Butthemindoftheprophetisverydifferent fromthis.Godhadpromised that landtoAbrahamasanoutward symbol or figure of a better inheritance, and had given it toAbraham's posterity for a possession, thatHemight there collect themtogether as a peculiar people unto Himself, and might there erect asanctuary ofHis presence and grace. These great ends and objects arethosewhichtheprophetisrevolvinginhisdeepandreflectivemind.Inaword,theprophetisholdingCanaantobethesacredhabitationofGod.AndasEsauwasdeprivedofthishabitation,theprophetsacredlygathersthat hewas hated ofGod, because he had been thus rejected from theholyandelectfamily,onwhichtheloveofGodperpetuallyrests.Wealsowith the prophet,must carefully consider the particular nature of thatland,andthepeculiarqualitywhichGodassignstoit,thatitmightheacertain earnest or pledge of that spiritual covenant which God enteredintowith the seedofAbraham. It is in full sacredpoint, therefore, thattheapostlerecordsthatthefreeelectionofGodfelluponJacob,because,being yet unborn, hewas appointed to enjoy the inheritance,while hisbrother was, at the same time, rejected. But Paul is proceeding muchfartherstillinhissacredargument,andmaintainingthatthisinheritancewasnotobtainedbyworks,norconferredonJacobfromanyrespect to

workswhichheshouldinhisafterlifeperform.Noriseventhisall.Theapostleexpresslydeclaresthatthebrotherswerethusseparated,andthisdifferencemadebetweenthem,beforeeitherof themhaddoneanyonethinggoodor evil.From these facts theapostle solemnly settles it, thatthe difference made between the children was not from any workswhatever,butfromthewillofHimthatcalled.

Here Pighius thrusts upon us that rancid distinction of his: that worksperformedwere not indeed taken into theDivine consideration (for noworks as yet existed), but that the election of God was ratified in thepersonofJacob,becauseGodforesawwhathisfaithandobediencewouldbe.Andhephilosophises,inamostingeniousway,onthenameIsrael?thatJacobwassonamedfromseeingGod,thatwemayknowthatthoseare true Israelites (not who are blind from their own malice andwickedness, but blind only with respect to God), and who, when GodpresentsHimselftobeseenbythem,opentheireyes.Butisitnotamostridiculouscircumstancethat,whilethisbeing isanxioustomakeothersso clear-sighted, he should himself be blinder than amole? An utterlydifferentetymologyisthatwhichisgivenusbyMoses!HesaysthenameIsraelwasgiventoJacobbytheangelwithwhomhewrestled,andcameoff victorious. For ISRAEL signifies "having power with God." or"prevailingoverGod."

EternalPredestination-Section2

Butwhoseeyes,Iprayyou,willthismortalbeablesotopierceortearoutas to prevent them from seeing his absurdities? Why does Paul soparticularlysaythatthechildrenhaddoneneithergoodnorevil?butthathemight do awaywith all respect ofmerit in them?Why? but that hemightpositivelyaffirmthatGoddrewHisreasonsfromnoothersourcethan fromHis ownmind and will whenHe pronounced so different ajudgmenton the twinbrothers? Iwell knowhow commonascape-waythissupposedrespectofmerit,presentorfuture, inthemindofGodis.ButIwouldfirstofallaskthisquestion,IfEsauandJacobhadbeenleftto the course of their common nature, what greater amount of goodworks would God have found in the latter than in the former? Mostdecidedly the hardness of a stony heart in both would have rejectedsalvationwhen offered.But (says Pighius) a flexible heartwas given tobothof them, that theymightbeable toembrace theofferedgrace;butthe onewaswilling to dowhat, by his freewill, he could do; the otherrefusedtodo it."As if theapostleweretestifyingthattheunwillingnessandrefusalofEsauwerealsogivenofGod!AndasifGoddidnotpromisetocauseHisIsraeltowalkinHiscommandments!

Accordingtothe judgmentofPighius,however,JohnloudlydeniesthatGod gives us the "power to become the sons of God." Now this crazyfellow is, first of all, utterly out in taking power " to mean faculty orability, whereas it rather signifies aworthiness of, or right or title to,honour.Buthebetraysamorethangrossstupiditywhenhepassesover,aswithhiseyesshut, thecauseof this "power," so clearlydescribedbythe Evangelist, who declares that those become the sons of God whoreceiveChrist; andhe asserts, directly afterwards, "that these areborn,not of flesh, nor of blood, but of God." God, therefore, deems thoseworthythehonourofadoptionwhobelieveinHisSon,butwhomHehadbefore begotten by His Spirit; that is, those whomHe had formed forHimselftobeHissons,thoseHeatlengthopenlydeclarestobesuch.ForiffaithmakesusthesonsofGod,thenextstepofconsiderationis,Wheredoesfaithcomefrom?Whogivesusthat?Itisthefruitoftheseedofthe

Spirit,bywhichGodbegetsagaintoanewnessoflife.

In a word, most true is that which Augustine testifies: "That theredeemedaredistinguishedfromthechildrenofperditionbygracealone,which redeemed ones that commonmass of original corruption wouldhave gathered to the same perdition but for the free grace of God.Whenceitfollows,thatthegraceofGodtobepreachedisthatbywhichHemakesmenHiselectnotthatbywhichHefindsthemsuch."Andthisthe sameholy father continually inculcates.To this itmay be added, IfGodforeseesanythinginHiselect,forwhichHeseparatesthemfromthereprobate, it would have been quite senseless in the apostle to havearguedthat itwas"notofworks,butofHim that calleth,"becauseGodhadsaid,"Theeldershallservetheyounger,"whenthechildrenwerenotyet born. Wherefore, this vain attempt to solve the difficulty of God'seternal predestination by introducing the idea of His foreseeingworksandmeritsinthefuturelivesoftheelectisopenlyinsultingtotheApostlePaulandtohisdivinetestimony.PaulconcludesthatnorespectofworksexistedinGod'selectionofHispeople,becauseHepreferredJacobtohisbrotherbeforetheywereborn,andbeforetheyhaddone"eithergoodorevil."Buttheseopponentsofelection, tomakegoodtheirdoctrine, thatthosewere chosen ofGodwhom somemark of goodness distinguishedfrom the reprobate, would make it appear that God foresaw whatdispositiontherewouldbe ineachpersontoreceiveor torejectofferedgrace. And suppose the apostle's expression, "not having done eithergoodorevil,"bereceivedby thesemen;yetGod,by theirdoctrine,willstillbeelectingaccordingtoworks,becauseHiselectionwilldependonfuture works foreseen by Him. But since the apostle takes that for aconfessedfact,whichiswhollydisbelievedbytheseexcellenttheologians,thatallmenarealikeunworthy,andthenatureofallequallycorrupt,hesecurely concludes thatGod elected thosewhomHedid elect fromHisown goodwill and purpose, not because He foresaw they would heobedient children toHim.Theapostle,moreover, is deeply consideringwhatthenatureofmenwouldbewithouttheelectionofGod.ButthesemenaredreamingofwhatgoodGodforesawinman,whichgoodnevercouldhaveexistedunlessHeHimselfhadwroughtit.

Althoughthesethingsareinthemselvesabundantlyclear,yetthecontext

of the apostle leads usmuch deeper still into this holymatter. It thusproceeds:"Whatshallwesaythen?IsthereunrighteousnesswithGod?"Now, either this supposed objection is introduced without any reasonwhatever,orelsethedoctrineofPaulgivesnoplaceforworksforeseen.For what suspicion of injustice can possibly be conceived where Godoffersgraceequallytoall,andpermitsthosewhobecomeworthyofittoenjoy it? Inaword,when theseobjectorsplace thecauseof electionorreprobationintheworksofmen'scominglives,theyseemtoescapeandto solve, quite to their own satisfaction, this very question which Paulsupposes them to put in objection.Whence it is fully evident that theapostle was not instructed in this new wisdom. For, be it so, that theapostleintroducesthesemenquarrellingwiththejusticeofGodquiteoutof place, andwithout any colour of reason. Let usmark themanner inwhichherepelstheobjectionhesupposestobemade:"Godforbid!ForHesaith toMoses, IwillhavemercyonwhomIwillhavemercy;andIwillhavecompassiononwhomIwillhavecompassion."

Nothing, that I see, will be more appropriate than my using here thewordsofAugustineinexplanationofthispassage:"Itismarvellous(saithhe)toobserveintowhatgulphsouradversariesprecipitatethemselvestoavoid thenetsof truth,when they find themselveshemmed inby thesemighty straits. They say that God hated the one of these children andlovedtheother,whennotyetborn,becauseHeforesawwhattheworksoftheirfutureliveswouldbe.Whatawonderisitthatthisacuteviewofthemind ofGod in themightymatter should quite escape the apostle!Hesawnosuchthing,nosucheasysolutionofthedifficultyastheviewofhisadversariesintended.Hisanswerimpliesthatthematterwasnotsobrief,so plain, so evidently true; so absolutely clear, as these opponentsimagined. For when he had put forth so stupendous a matter for ourmeditationasthis,how it couldbe rightly saidconcerning twochildrennotyetborn,norhavingdoneeithergoodorevil,thatGodlovedtheoneand hated the other; he briefly and solemnly adds, 'What shall we saythen? Is there unrighteousness with God? Now here was the place tointroducetheinterpretationinventedbyouradversaries: 'Because, 'Godforesaw their future works.' The apostle, however, does nothing of thekind.Onthecontrary,thatnoonemightdaretoboastofthemeritsofhisworks,hecommendsthegraceofGodalonebythe introductionof that

all-conclusivewordofGodtoMoses: 'ForHesaithtoMoses;IwillhavemercyonwhomIwillhavemercy,andIwillhavecompassiononwhomIwill have compassion.'Where aremerits now?Where are works eitherpast or future, either fulfilled or to be fulfilled, as by the power orstrength of free-will? Does not the apostle openly declare his mind incommendationoffreegraceonly?"ThusfarhaveIconsideredthewordsofAugustine.

But suppose for a moment that the apostle had introduced no suchargumentas that concerning the twosonsof Isaac. (And, indeed, if thesolution is so plain and satisfactory, that God made the differencebetween the two children from a respect to their future works, whyshouldthe apostlehave entangledhimself deeper andasserted that thecauseof the differencemade rested in thewill ofGod alone?) YetGodhad,atthefirst,inHisconversationwithMoses,claimedtoHimselfthefreerightofexercisingHismercyas,andtowardswhom,Hepleased.AndthisHedid,thatnoonemightdaretoprescribealawforHisactions.HethenopenlydeclaredthatHewouldtakeoutofthewholemultitudeofthepeople whom He would, and would deliver them; and all were alikecovenant-breakers.HedidnotsaythatHischoiceofthemshoulddependonthemselves;thatifHeshouldfindanyworthyofpardonHewouldbemercifultosuch.ButHepositivelydeclaredthatHewouldbetheMaster,Lord and Arbiter, of His own mercy; that He would spare whom Hewould spare, as being bound by no necessity to choose either one oranother.AndtheapostlenextinfersthatwhichofnecessityfollowsfromtheabovedeclarationofGodtoMoses:that"itisnotofhimthatwilleth,nor of him that runneth, but of God that showeth mercy." For if thesalvationofmendependson themercyofGodalone, and ifGod savesnonebut thosewhomHechosebyHisownsecretgoodpleasure, therecan absolutely be nothing left formen to do,will, or determine, in thematterofsalvation.

NowPighiusexplains thesolemncase thus: thatsalvation isnotdue toanyendeavourofours,nortoanyworksofours,forthisreason,becauseGodfreelycallsustothatsalvation.Heamuseshimselfwithhisopinionsquitesecurely, imagining thathecanbyonewordofhiseasilydoawaywiththewholedoctrineoftheapostleatonce.WhereasPaul'sconclusion

is derived thus: becauseGod elects those whomHe saves by His ownabsolute good pleasure, and not from any difference of works in theirlivesfromtheworksandlivesofothers;therefore,"Itisnotofhimthatwilleth,norofhim that runneth,butofGod that showethmercy;" thusmakingthewholeturnonthemercyofGodalone.ButPighiusthinksthathehasmadeacleanescapewhenhetalksaboutgracebeingextendedtoall, whereas it is due to no one. And when he says that those becomepartakers of gracewhom the Lord findswell disposed and obedient toHim,he is forcedat last to fallbackonthisacknowledgment, thatboththe"willing"andthe"running"doindeedavailsomething;butthatsincetheyarenotsufficientofthemselves,thepalmmust,indeed,begiventothemercyofGod.

AlltheseabsurditiesthesameAugustinerefutesmostadmirably:"If(sayshe)Moses thereforesays, 'It is not of him thatwilleth, nor of him thatrunneth,butofGodthatshewethmercy,"becauseitproceedsfromboth?thatis,bothfromthewillofmanandthemercyofGod?thisisthesameassaying,Thewillofmanaloneisnotsufficient,unlessthemercyofGodbe added to it; nor is the mercy of God alone sufficient without theadditionofthewillofman.Moreover,ifnoChristianmandaressay,Itisnot of God that showeth mercy, but of man that willeth, it evidentlyfollowsthatwemustunderstandthatitisnotofhimthatwilleth,norofhimthatrunneth,inorderthatthewholeglorymaybeascribedtoGod,whopreparesthewillofman,whenmadegood,tobeaidedbyHim,andwho aids it when thus prepared. More absurd still, therefore, is thecunningdeviceofcertainones,whospinoutoftheseimportantquestionsa conclusion that there is a kind of concurrence, or half-way meeting,betweenthemercyofGodandtheendeavoursofman.AsifPaulmeantthatmencandoverylittlebyrunningunlessassistedbythegraceofGod!Whereas,theapostlereducesall thingselsetonothingthathemaygiveemptyandwholeplacetothemercyofGod.Forwhenceisthebeginningofallrightrunning?Cananyone,ofhimself,gotomeetGod?Canhedoit,untilledanddirectedbytheHolySpirit?

Here, again, let me adopt the language of Augustine. "There are dailydrawnuntoChrist (says he) thosewhowereHis enemies.No one cancomeuntoMe(saysChrist),exceptMyFatherdrawhim.'Hedoesnotsay

'leadhim,'asifthewillofman,insomeway,preceded;forwhoisdrawnthatisalreadywillingtogo?Buthethat ischosenofGodisdrawninawonderfulwaybyHim,whoknowethhowtoworkintheheartsofmen.Notthattheymaybemadetobelieveagainsttheirwills,orunwillingly,butthattheymaybemadewillingwhobeforewereunwilling.Hencewesee that a man's eternal election of God is proved by this subsequent'running';yetsoproved,thatGod'smercyalone(whichliftsupthosethataredown,andbringsbackthewanderingintotheway;nay,whichraisesthe dead to life, and calleth things to be which are not) hath the pre-eminence."

We have next to consider the remaining members of the apostle'ssentence concerning the reprobate. Of these Paul brings before usPharaohasthemostsignalinstance.ForGodHimselfthusspeaksofhim,byMoses:"Andinverydeed,forthiscausehaveIraisedtheeup,fortoshowintheeMypower."Thispassagetheapostlehasfaithfullyrendered,giving,asitwere,wordforword,thus:"EvenforthissamepurposehaveIraised theeup, that Imight showMypower in thee." The verb used isHIPHIL, derived from the root AMAD, which signifies "to stand."Pharaoh,therefore,isdeclaredtobeputforthopenlyandprominentlyasonewhomGodmightmake amemorable example of His power. Nowwhence (or fromwhat state or condition) did God receive Pharaoh, inorderthatHemightplacehiminthatposition?PighiuswouldhaveitthatGod sustainedhimbyHis power for a timewhen deserving of death.SupposeIshouldpermithimtotakerefugeundersuchacoverofescape;heisstillentangledandheldfastinthefactthatGod,leavingPharaohtohisownwillandinclination,destinedhimtodestruction.

IfPighiusbeanxiousheretodwelluponthelong-sufferingofGod,Ifullyagreewithhim;thisfact,nevertheless,remainsfixedandunaltered,thatthereprobatearesetapart,inthepurposeofGod,fortheveryend,thatinthemGodmightshowforthHispower.Andthatthe longsufferingofGodis,inthepresentinstance,farremovedfromtheapostle'smindandargument isevidencedfromhis immediate inference,whenheobserves"WhomHe will He hardeneth." He would not have added this unless,undertheexpression"raisedtheeup,''hehadmeanttocomprehendthatpurpose of God by which Pharaoh was ordained to magnify by his

obstinancy the redemptionofGod'speople Israel. For if anyone shouldsaythatPharaoh'sbeing"raisedup"signifiedhisbeingraisedfromaboveto the summit of kingly honour, that indeed is some part, but not thewhole,ofthematter.FortheLXX.GreekinterpretershavehereusedthesameexpressionasthatbywhichtheyrendertheverbHIPHIL,derivedfromtheradicalKUM,"toarise."Moreover,Godissaidto"raiseup"thatwhichhecausesbyanoutstretchedarm,asitwere,toaccomplishtheendHehasordained.TheScripturehereprincipally looksat thebeginning,orfirst-cause,ofthatwhichitisrecording,thatitmayascribethewholetoGodalone.InthissamemannerGodisalsosaidto"raiseup"prophetsandministersofsalvation,thatnomanmightclaimanyofthesethingstohimself on the ground of his own industry. Therefore, the meaning ofMoseshasbeenfaithfullyexpressedbytheterm,"raisedup," ifyouwillbutsoreceiveit;nordidPaulreceiveitotherwise.Andmostcertainlytheexpression"raisedup"comprehends,notlessdistinctlythansummarily,whathehadtoucheduponbothconcerningtheelectandthereprobate,since he is claiming forGod the right and the power to havemercy onwhom He will, and to harden whom he will, according to His ownpleasureandpurpose.Theapostle thereforemaintains that the right ofhardeningandofshowingmercy is inthepowerofGodalone,andthatnolawcanbeimposedonHimasaruleforHisworks,becausenolaworrulecanbethoughtofbetter,greater,ormorejust,thanHisownwill!

Butassomeformerlywouldhave it that theapostle ishere introducingthe wicked railing against God, Pighius also flees to this refuge. Andsupposethisbegrantedtohim,theknotisbynomeansuntiedthen.For,in the first place, the apostle does notmove a question about nothing.And,inthenextplace,hisanswerissuchthatheadmitstheobjectionoftheadversariestobetrue.AndwhatdoesPighiusgetbysuchshufflingasthis?Heonlyprovesbysuchquibblesthathiscauseisabadone.Butwhowill be found to cede to him what he asks, when he thus violentlysunders, on the onehand, things thus immediately connected together,and,ontheother,bindsintoonebundlethingsmanifestlyseparateanddistinct?After the apostle had shown that God hadmade a distinctionbetween the elect and the reprobate by His incomprehensible will, hedrawsinthesamecontextthis inference:"ForHehathmercyonwhomHe will have mercy; and whom He will He hardeneth." To which he

immediatelysubjoins,"Thouwiltsaythenuntome,WhydothHeyetfindfault?"WhenPaulthusmakesthepersonsspeakingevidentlyplainanddistinct,whowould not rather attend to Paul's ownwords than to anyextraneouscommentsuponthem?Augustineherealso,asinmanyotherinstances,most wisely observes, "It signifies but little in whose personyoureceivethattobespoken,whichtheapostle,byhisanswer,impliestobetrue.Iftheobjectionhadbeenfake,itisnotverylikelythattheapostlewouldhavebeensilenthadthecauseoftheadversariesbeensogood,soclear,andsoplausible.ForifitbefalsethatGodhardenswhomHewill,thisknot,soinsolvablebyallhumanintellect,mighthavebeensettledbytheapostleinoneword."

Pighius,underthisviewofthematter,pretendsthattheapostledeclinedtogiveaplainandpointedanswer,becausehedidnotdeem impudentpersonsworthyofbeingconversedwith;thattheymightrather learntothinkhumbly,thanproudlytorequireareasonfortheworksofGod.Justasweelsewhereread(sayshe)thattheJews,whoaskedChristbywhatauthorityHedidHisworks,wererepelledbyalikequestiononly.Butthewords of Paul himself stand directly against such a supposition, for heafterwards curbs the insolence of all those who indulge an audaciouscuriosityinscrutinizingthesecretsofGod.Hemaintains,however,whilesodoing, the fact that the reprobatearevesselsof thewrathofGod, inwhomHeshowsHispower.

Augustine, therefore, reasons far differently from Pighius, and muchmore accurately, where he argues: "When Paul had supposed thequestion to be put, 'Why doth He yet find fault?' does he reply, Thatwhichthouhastsaid,Oman,isfalse?Nosuchthing.Hisansweris,'Whoart thou, O man, that repliest against God?'" What Augustine sayselsewhereisworthyofnotice."Paul(observeshe)doesnotbreakoffthediscourseoftheadversariesbyaseverereproofwhentheyarecontendingagainstGodwith profane petulance, as if the justice ofGod required asolemndefence, but he expresses himself in thewaywhich he thoughtmostexpedient.Certainfoolishpersonsconsiderthattheapostlefailedinhisreplyonthisoccasion,and thathavingnoreason togive,hemerelyrepressed the audacity of the opponents. But the apostle's words haveinconceivableweight.'Whoartthou,Oman?'Insuchquestionsasthese

theapostlethrowsamanbackintotheconsiderationofwhatheis,andwhat is thecapacityofhismind.This isamighty reasonrendered, inafewwordsindeed,butingreatreality.ForwhothatunderstandsnotthisappealoftheapostlecanreplytoGod?Andwhothatunderstandsitcanfindanythingtoreply?

Wherefore(saysAugustineelsewhere),"IftheseargumentsofPaulhaveanyweightwithusasmen,letusalsogravelylistentotheapostlewhenhe appeals to us, directly afterwards, in those strikingwords, 'Who artthou,Oman?'etc.ForalthoughGoddidnotcreatethesinsofmen,whobut God did create the natures of men themselves? which are, inthemselves, undoubtedly good, but from which there were destined toproceed evils and sins, according to the pleasure of His will, and, inmany, such sins as would be visited with eternal punishment. If it beasked,WhydidGodcreatesuchnatures?Thereplyis,BecauseHewilledtocreatethem.WhydidHesowill? 'Whoartthou,Oman,thatrepliestagainst God?' If vain reasoners have anything more to say, behold! areasonishererenderedtoman!Areasonsufficientforhim,andallthatisduetohim,ifindeedhewillreceiveeventhis,whoisdisposedtocontendforthelibertyofhisownwill,whileheishimselfunderthebondageofhisown infirmity. But if a depraved desire to quarrel with God still fretsanyone, let such an one (saith Augustine) speak and hear as becomethman: 'Whoart thou,Oman?' But let himhear andnot despise.And ifanyonebeadespiser,lethimbelievehimselftobe'hardenedofGod,'thathemaydespise.Ifanyonedespisenot,lethimbelievethatheisgiftedandaidedofGodthathemightnotdespise.Butlettheonebelievethatheishardenedaccordingtohisdesert;theother,thatheishelpedaccordingtograce." And what the desert of man is Augustine had before shown inthese words, "Every sinner is inexcusable, either on account of hisoriginalsinandsinfulnature,orelsefromtheadditionalactofhisownwill,whetherheknewthathewassinning,orknewitnot;whetherhehada. judgmentofwhatisright,orhaditnot.Forignoranceitself, inthosewhowill not understand, is undoubtedly sin; and in thosewho cannotunderstandignoranceisthepunishmentofsin."

ButletthetestimonyofAugustinenowaidusnofarther.Ponderwithme,readers, this momentous matter itself by itself. Paul comparing, as he

heredoes,manwithGod,showsthatthecounselofGod,inelectingandreprobating men, is without doubt more profound and more deeplyconcealed than the human mind can penetrate. Wherefore, O man,consider (as the apostle adviseth thee) who and what thou art, andconcedemoretoGodthanthemeasureandcompassofthineownnature.But suppose we give place, for a moment, to the philosophizing ofPighius: that the condition of all men is equal, except in those whodeprivethemselvesofeternallife,who,nevertheless,wereelectedevenasothers.Whatwouldtherebehereobscureordifficultofsolution?Whatwouldtherebethatcommonsensecouldnotreceive?Whatthatnaturaljudgment could not make clear? But when you hear of a mysterysurpassingallhumanunderstanding,youmayatonceconclude thatallsolutions of men, derived from common natural judgment, and whichmight avail in a profane court of justice, are frivolous and vain. Here,however, Pighius attempts to meet us with the remark that those arenever repulsedofGod,nor sent away indoubt,whohumblykeep theirmindsinsubjection;that,therefore,thosewhothuscontendagainstGodaretherefractoryandhaughtyonly;andthatsuchcontentionisfoundinnone others. To this assertion I will assent without difficulty, onconditionthatPighiusconfess,onhispart,thattheapostlecondemnsofimpious pride all who measure the justice of God by their owncomprehension. But that Godmay obtain the praise ofHis justice, Hemust, according to the judgment of Pighius, render a plain reason foreverythingHedoes.Whereas,ourruleofmodestyoughttobe,thatwhereGod's reason forHisworks lies hidden,we should nevertheless believeHimtobejust.

NowthesonofSirachisnotashamedtoextolGodwiththepraisethat,asapotter,HeseparatesanddistinguishesvesselsaccordingtoHiswill;andthatmenarealsoasclayinthehandsofGodwhoformsthem,andwhorenders to them accordingly as He has decreed. For krivsi", in thispassage, if you compare it with what has preceded, cannot signifyanythingelsethanthegoodpleasureof theworkman,orpotter.Nordowewant to seek an interpreter beyond the apostle himself,who, underthesamefigure,openlyrebukestheaudacityofallwhorequireofGodareasonforHisworks.Shall theclay (demands theapostle)sayunto thepotter,Whyhast thoumademe thus?"He, therefore,will truly confine

himself to themoderation of the apostle,who, holding thewill ofGod,thoughhidden, tobethehighest justice,gives toHimthe freepowerofdestroyingorsavingwhomHewill.HowmuchsoeverthereforePighiusmay twisthimself in twisting thewordsof the apostle,he cannotmakethissimilitudeapplyotherwise,inthepresentinstance,thantheapostlehadappliedit,whointroducesittoshowthatGodfashionsandformsbyHisownrightallmentowhateverdestinyHepleasesandwills.

If this, at first appearance, should seem to anyone out of the way orunintelligible, let him hear a farther admonition of the admirableAugustine:"If(sayshe)beastscouldspeak,andshouldquarrelwiththeirMakerbecauseHehadnotmadethemmenlikeus,thereisnotoneofuswhowouldnot,inamoment,flyintoaragewiththem.What,then,dowethinkofourselves?WhoorwhatarewethatweshouldcontendwithGodforhavingmadeeachofuswhatweare?ThatmanismostcertainlymadwhowillnotascribetoGodafargreaterandhigherexcellencythanthatwhichheandthehumanracepossessabovethebeastsoftheearth.Whatremains, then, but that the sheep of God's flock quietly and peacefullysubmit themselvesuntoHim?"Thiswould be farmore becoming than,aftertheexampleofPighius,tomakementhepottersinsteadofGod,andtoleaveeachonetoshapeouthisdestinybyhisownvirtue.

ButPighiussays,"Whatishereobscureiselsewheremadeplain.Asthefurnace proves the vessels of the potter, so does temptation prove thejust."Thisistrue.Butfromthisheconcludesthat,therefore,ifajustmanshallheconstantinfaithandpiety,hewillbeavesseluntohonour;butifhefail, throughwantofcourageandconstancy,hewillbeavesseluntodishonour.Andsince,accordingtohisaccount,eachonebyhisownwill,assisted by Divine grace (which is common, he says, to all men, andprepared for all men), at length perseveres, he concludes that we aremadevesselsuntohonourbyourinvinciblefortitude.Now,Iwillnotstopto observe how absurdly Pighius here confounds together two entirelydifferentthings?theformingofthevessel,andtheprovingofthevesselwhenformed?IwouldmerelyremarkthatGod'sprovingHisownpeoplebyvarious trialsandtemptationsdoesnotatallalter,or interferewith,His predestination of thembyHis eternalwill and counsel before theywereborn.NordoesitalterHisformingthem,fromalleternity,suchas

Hewilledthemtobeafterwardsintime.NordoesthatpassageofPaulinanywaysupporttheseviewsofPighius,wheretheapostlesays,"Ifaman,therefore, shall purify himself from these, he shall be a vessel untohonour." Paul is not here shewing in what way men, extricated andcleansed from their filth, are made vessels unto honour; but how thefaithful,whoarealreadychosenandcalled,becomeadaptedforthepureusesofGod.Andnow,observewhatanexactharmonythereisbetweenthe mind of Pighius and the mind of the apostle! Pighius' words are:"Whatishereobscureintheapostle.heelsewhererendersquiteplain?whyandhowitisthatGodmakessomevesselstohonourandnotothers.Thus,inorderthatJacobmightbeavesselofmercy,hissoulhadpurifieditself,onwhich account hewas deservedlymade a vessel unto honour;and it was thus that God, having a respect unto this self-purification,whichHeforeknew,lovedandchosethepatriarchbeforehewasborn."

So Pighius. Now hear Paul. He, on the contrary, when exhorting thefaithfulthustopurifythemselves, inordertolaya"foundation"forthisdoctrine,prefacesitbysaying,"TheLordknoweththemthatareHis."Inthe same way he elsewhere exhorts the people of God to holiness, byarguing:"ForweareHisworkmanship,createduntogoodworks,whichGodhathbeforeordainedthatweshouldwalkinthem."Paul,therefore,who,withall sobernessofmind,glories inbeingawisemaster-builder,laysthefoundationofallsalvationinthefreegraceofGodalone.Pighius,on the contrary, begins his building from the earth's plain surface,withoutanyfoundationatall.And,inthesameway,whenhandlingthatpassageofJeremiah,(chap.xix.11),heconsumesamultitudeofwordstonopurposewhatever.Theprophetisnot,inthatpassage,describingtheoriginofourformation,butheisassertingandmaintainingGod'srightfulpower inbreaking to pieces and destroying vessels already formed andfinished.Themindandintentoftheapostle,therefore,inhisuseofthissimilitude, are to be carefully observed and held fast ?that God, theMakerofmen, formsoutof the same lump inHishandsonevessel,orman, to honour, and another to dishonour, according toHis sovereignandabsolutewill.ForHefreelychoosessometolifewhoarenotyetborn,leaving others to their own destruction, which destruction all men bynature equally deserve. And when Pighius holds that God's election ofgrace has no reference to, or connection with, His hatred of the

reprobate, I maintain that reference and connection to be a truth.Inasmuch as the just severity of God answers, in equal and commoncause,tothatfreelovewithwhichHeembracesHiselect.

Theapostlethenarrivesatthisconclusion:"WhatifGod,willingtoshewHis wrath and to make His power known, endured with muchlongsufferingthevesselsofwrathfittedtodestruction,andthatHemightmake known the riches ofHis glory on the vessels ofmercy,whichHehadaforeprepareduntoglory?"Thisformsnogroundorreason(meansthe apostle) that anyone should question God, or contend with Him.Pighius here (as those like him are wont to do) seizes upon the wordlongsuffering.Nay,hedwellsonthatwordwithaloftyboastborderingonferocity, as if God hardened not the elect otherwise than by parentalindulgence,asitwere."God(sayshe)makesmenvesselsuntodishonourinnootherwaythanbykindlyenduringthemwhiletheyareabusingHislongsuffering, and treasuring up for themselves wrath against a day ofwrath."What,then,becomesofthedifferencewhichGodmadebetweenthetwobrothersbeforetheywereborn?IfwearetobelievePighius,thisdifferencewasmade becauseGod foresawwhat the hardness of Esau'sheartwouldbe.Howisit,then,thattheelectionofgraceissodistinctlymanifest in the case of Jacob,whenEsau stood in the same grade andposition with Jacob until he excluded himself from the number of thechildrenandfamilyofIsaac?ButthisshiftingandshufflingofPighiusissoutterlyrefutedbyoneveryshortsentenceoftheapostlePaul,thatitisquiteneedlesstogoanyfarthertofetchargumentsforrefutation.Inwhatsense theHebrews use the terms "vessels" and "instruments" everyoneknowswhohas the least acquaintancewith theScripture.Whereverwehear of "instruments," we shall also findGod concerned as the AuthorandOverrulerofthewholethatisdone,whileHishanddirectsthewhole.And why are men called "vessels " of wrath? but because God shewstowards such His righteous severity which He abstains from shewingtowardsothers?Andwhyaretheymade"vesselsofwrath?"Paultellsus:That Godmight, in them, "shew forthHis wrath andmakeHis powerknown."The apostle says that theywere "fitted todestruction."When?andhow?butfromtheirfirstoriginandprimitivenature.ForthenatureofthewholehumanracewascorruptedinthepersonofAdam.NotthatthestillhigheranddeeperpurposeofGoddidnotprecedethewhole.But

itwasfromthisfountainthatthecurseofGodcommenceditsoperation.From this source began, in effect, the destruction of the human race.Correspondently, theapostletestifiesthatGodhad"aforeprepared"the"vesselsofmercy"untoglory.

Nowif thisbeing"aforeprepareduntoglory" ispeculiarandspecial tothe elect, it evidently follows that the rest, the non-elect, were equally"fittedtodestruction,"because,beinglefttotheirownnature,theyweretherebydevotedalreadytocertaindestruction.Thattheywere"fittedtodestruction"bytheirownwickednessisan ideasosilly that itneedsnonotice. It is indeed true that the reprobate procure to themselves thewrathofGod,andthattheydailyhastenonthefallingofitsweightupontheirownheads.But itmustbeconfessedbyall thattheapostle isheretreating of that difference made between the elect and the reprobate,whichproceedsfromthealonesecretwillandpurposeofGod.Paulsaysalso,thatthe"riches"ofGod's"grace"aremadeknownonthe"vesselsofmercy "; while, on the contrary, the "vessels of wrath" rush on todestruction. Most certainly nothing is here heard of Pighius' absurdprating?thatgraceisthesametowardsall,butthatthegoodnessofGodisthemorebrightly illustratedbyHisenduring thevesselsofwrathwhileHe suffers them to come to their own end. But with respect to God'slongsuffering, the solution of its operation is perfectly plain. It isimmediatelyconnectedwithHispower.Goddoesnotonlypermitathingto be done, or to continue, by His longsuffering, but He rules andoverruleswhatisdonebyHisalmightypower.

Noronanyothergroundsthanthesecanthat inviolableengagementofGodstand,whereHesays,"ItheLordthyGodamajealousGod;mercifultoathousandgenerations,butasevereavengeruntothethirdandfourthgeneration." This compact, I say, cannot stand, unless the Lord byHisown will decree to whomHe will show the mercy, and whom He willsuffer to remain devoted to eternal death. He extends His grace (Hedeclares)evenuntoathousandgenerations.NowIwouldask,DoesGodregardthechildrenofthegodlyaccordingtotheirownmeritswhenHecontinuesthegracethatwasshowntotheirfathersthemselves,uponnoothergrounds thanbecauseHehadpromised thathewoulddo so? ToAbraham,whohaddeservednosuchfavour,GodfreelybindsHimselfin

faithfulness thatHe(God), for thepatriarch'ssake,willbeaGodtohisposterity.Hence that solemn appeal toGod after the patriarch's death:"Remember, Lord, Thy servant Abraham" (Deut. ix. 27). Here mostcertainly ismadeachoiceofmen,andadistinctionbetweenthem;andthat,notaccordingto themeritsofeach,butaccording to thecovenantmade with their fathers. Not that all the posterity of Abraham, whichdescendsfromhimaccordingtotheflesh,possessthisprivilege;butthefaithandsalvationofallthoseonlywhooutoftheseedofAbrahamarechosenuntoeternallifeoughttobereferredtothispromise.

Exactly the same is thenatureof that vengeancewhichGod takes evenuponthethirdandfourthgeneration.Astowhatsomeallege,thatallwhosinarepunishedfromagetoage,eachoneinhisdayandorder,thatisamore than frivolous subterfuge. In this manner the Pelagians of old,findingthattheycouldnotdisentanglethemselvesfromthenetsofthosetestimonies of Scripture which make it evident that all men sinned inAdam, fellacavillingat the truth,andhatched thedoctrine thatall theposterity of Adam sinned by imitation of him, not through a totalcorruption of nature derived from him. And as godly teachers thenattacked them, truly maintaining that all were actually condemned onaccountofthesinandguiltofAdam,fromwhichsinandguiltthegraceofChristalonefreesthem;so,inthepresentcase,thattheantithesisandparallels may agree with, and respond to, each other, it of necessityfollowsthatGodavengesinthepersonsofthechildrenthesinswhichHecondemnedintheirfathers.NorcanmanyotherpassagesoftheScripturebe otherwise explained, where God declares that He "recompenses theiniquity of the fathers into the bosom of their children after them." InvaindotheopponentsbringagainstusthatpassageofEzekiel,"Thesonshallnotbeartheiniquityofthefather:thesoulthatsinneth,itshalldie;"becauseitformsoneparticularpartofGod'svengeanceonsin,whenHeleavesmenvoidanddestituteofHisSpirit.Forbeingthusleftdestitute,eachonebearstheconsequencesofhisownsin.Wherefore,thechildrenaresaidtobearthesinsoftheirforefathers,andnot"undeservedly"(asthe profane poet would intimate), because they are guilty on the verygroundthat,being(astheapostlesays)thechildrenofwrath,beingthuslefttotheirownnaturalwillandinclination,andbeingfromtheiroriginthe heirs of eternal death, they can do nothing but augment, in a

perpetualanduninterruptedcourse,theirowndestruction.

WemayheremostopportunelyexplainthatpassageofIsaiah,whichtheHolyGhosthasbeenpleased to repeatwith aparticular application sixtimesoverintheNewTestament.TheProphetIsaiahissentforthwithacommissionofprodigiousawfulness,as itat firstappears: "Go,and tellthispeople,Hearyeindeed,butunderstandnot;andseeye indeed,butperceivenot.Maketheheartofthispeoplefat,andmaketheirearsheavy,andshuttheireyes;lesttheyseewiththeireyes,andhearwiththeirears,and understand with their heart, and convert, and be healed." Theprophet being here represented as the minister of blindness, arisesconfessedlyfromthenatureoftheofficehehadtoexecuteandfromtheeffectsbywhich,itwascertain,itwouldbefollowed.Ourgreatquestionlies in the cause of that blindness. It will be also confessed to be adeservedpunishment,inflictedonthatungratefulandrebelliouspeople,that light to them should become darkness. And there had, moreover,preceded in them a malicious and obstinate unbelief, which fullydeserved to be visited with such a recompense. But as the prophettestifiesthattherewasacertainselectnumberonwhomsalvationshonefromthepreachingoftheWordofGod,thequestiontobesolvedis,Didthosefavouredonesescapethehorriblejudgmentwhichlayupontherestbyanyvirtueoftheirown,orweretheyheldsafeandsecureinthehandofGod?

Andaweightierquestionstillpressesitselfuponus:Howitcametopassthat, out of that great multitude, some repented, while the disease ofothersremainedincurable?

Ifanyoneshouldweighthisinthebalanceofhumanjudgment,hewoulddecide that thecause of the differencewas in themen themselves. ButGodwillnotsufferustostophere.HedeclaresthatallthosewhodonotfollowthestreamofthecommonruinaresavedbyHisgrace.WhetherornotrepentanceisHisownworkoughtnottohebroughtintocontroversy.So evidently true is that which Augustine says: "Thosewhom the Lordwills tobeconverted,HeconvertsHimself;whonotonlymakeswillingonesoutofthemwhowereunwilling,butmakesalsosheepoutofwolvesandmartyrs out of persecutors, transforming thembyHis all-powerfulgrace." If the wickedness of man be still urged as the cause of the

difference between the elect and the non-elect, this wickedness mightindeedbemade toappearmorepowerful than thatgraceofGodwhichHeshowstowardsHiselect,ifthatsolemntruthdidnotstandinthewayofsuchanargument:"IwillhavemercyonwhomIwillhavemercy!"ButPaul's interpretationof thepassage of Isaiahbeforeus leavesnodoubtwhatever remaining.For afterhehad said that the electionofGodwasdetermined and fixed, he adds, "But the rest were blinded, that thatmightbefulfilledwhichwasspokenbytheprophet,"etc.

I grant that this blindness in the Jews was voluntary, and I freelyacknowledge their sin therein. But I perceivewho they arewhomPaulexcepts from this blindness; they are those whom it pleased God tochooseoutoftherest.ButwhydidHechoosesomeratherthanothers?Let no one be offended, then, thatHe still chooses, from time to time,someandnotothers;andletas,likePaul,exceptthesechosenonesfromthegeneralmassofthosewhoareblinded.NorletusaskthereasonwhyGodmakes thedifference.For, asPaul says, it isnotbecomingman tocontend with God. The same apostle, when speaking elsewhere to theJews,fromwhosevirulentmalicehehadsoseverelysuffered,says:"WellspaketheHolyGhostbyEsaiastheprophetuntoourfathers,saying,Gounto this people, and say, Hearing ye shall hear, and shall notunderstand; and seeing ye shall see, andnotperceive." (Actsxxviii. 25,26). He charges their sin home upon them, accordingly as they fullydeserved. Some persons will here erroneously and ignorantly concludethat the cause and beginning of this obduracy in the Jews was theirmaliciouswickedness. Just as if therewere no deeper andmore occultcauseofthewickednessitself,namely,theoriginalcorruptionofnature!And as if they did not remain sunk in this corruption because, beingreprobatedbythesecretcounselofGodbeforetheywereborn,theywereleftundelivered!

Now let us listen to the Evangelist John. He will be no ambiguousinterpreterofthissamepassageoftheprophetIsaiah."Butthough(saysJohn) Jesushaddone somanymiracles before them, yet theybelievednotonHim,thatthesayingofEsaiastheprophetmightbefulfilledwhichhespake,Lord,whohathbelievedourreport?andtowhomhaththearmoftheLordbeenrevealed?Thereforetheycouldnotbelieve,becausethat

Esaiassaidagain,Hehathblindedtheireyes,andhardenedtheirheart,"etc.Now,most certainlyJohndoesnotheregiveus tounderstand thattheJewswereprevented frombelievingby their sinfulness.For thoughthisbequitetrueinonesense,yetthecauseoftheirnotbelievingmustbetracedtoafarhighersource.Thesecretandeternalpurposeandcounselof God must be viewed as the original cause of their blindness andunbelief. It perplexed, in no small degree, the ignorant and the weak,whentheyheardthattherewasnoplaceforChristamongthepeopleofGod(fortheJewsweresuch).Johnexplainsthereasonbyshowingthatnone believe save those to whom it is given, and that there are few towhomGodrevealsHisarm.Thisotherprophecyconcerning"thearmofthe Lord," the Evangelist weaves into his argument to prove the samegreat truth. And his words have a momentous weight. He says,"There/ore, they could not believe." Wherefore, let men torturethemselvesaslongastheywillwithreasoning,thecauseofthedifferencemade?whyGoddoesnotrevealHisarmequallytoall?lieshiddeninHisown eternal decree. The whole of the Evangelist's argument amountsevidentlytothis:thatfaithisaspecialgift,andthatthewisdomofChristis too high and too deep to come within the compass of man'sunderstanding.Theunbeliefoftheworld,therefore,oughtnottoastonishus,ifeventhewisestandmostacuteofmenfailtobelieve.Hence,unlesswewouldeludetheplainandconfessedmeaningof theEvangelist, thatfewreceivetheGospel,wemustfullyconcludethatthecauseisthewillofGod;and that theoutward soundof thatGospel strikes the ear in vainuntilGodispleasedtotouchbyittheheartwithin.

AdifferentoccasionforcitingthispassageofIsaiahpresentsitselftotheotherthreeevangelistswhiletheyareeachrecordingthelifeandministryof our Lord. In Matthew, our Saviour separates and distinguishes Hisdisciplesfromthecommonmassofmen.Hedeclaresthatitwasgiventothem(Hisdisciples)toknowthemysteriesofthekingdomofheaven,butthatHespoketoothersinparables,thathearing,theymighthearandnotunderstand,thatthesayingofIsaiahmightbefulfilled.NowIamwillingtoconfessthatthosetowhomChristspokeparabolicallywereunworthy,in themselves, of greater light.But, on theotherhand, Iwouldwish toask, what greater merit, in themselves, had the apostles to be freelyadmitted into familiarity with Christ? into which familiarity Christ did

freely admit them.Here the antithesis is clearly established, that gracewasfreelyconferredonfew,whenitmighthavebeenwithjusticedeniedequallytoall.Forshallwesaythattheapostlesprocuredforthemselves,by theirownmerits, thatwhich theLorddeclareswas freely "given" tothem?NorarewetopassbywithoutparticularremarkthattheSaviourtermsthethingswhichHetaught them"mysteries."Andmostcertainlythere isnothing in thewholecircleof spiritualdoctrinewhichdoesnotfar surpass the capacity of man and confound its utmost reach. Noexplanationbywords, therefore,however lucid,will suffice tomake themysteriesof thekingdomofGodunderstood,unless theHolySpirit,atthe same time, teach within. But Christ would have His disciples tomagnify it,asapreciouspledgeof the favourofGod toward them, thatHehonouredthemabovethecommonmassofmeninblessingthemwiththeexternalmeansof teaching.ThoughHewas,all thewhile,graduallyleading them to that high and singular privilege which distinguishes"friends"from"servants,"asJohnhathit(Johnxv.15):"HenceforthIcallyounotservants;fortheservantknowethnotwhathislorddoeth:butIhave called you friends; for all things that I have heard ofMyFather Ihavemadeknownuntoyou."Thesefriendsarethustaughtfromabovetotheveryend,thattheymightunderstandthosethingswhicharebeyondallnaturalcomprehension.HenceitwasthatChrist,onsuchoccasionsasthese,sofrequentlyutteredthat loudappeal,"Hethathathearstohearlethimhear."BywhichexpressionChristnotonlydistinguishedattentivefrominattentivehearers,butHeimpliedalsothatallaredeafsavethosewhose ears God is pleased to bore that they may hear, which divineblessingDavidmagnifiesinthenameofthewholeChurchofGod(Psalmxl.6):"SacrificeandofferingThoudidstnotdesire;mineearshastThouopened."

ButIwillproceednofartherwithdiscussingtheseveralportionsofGod'sWordrelativetothisdivineanddeepmatter.Letthissummarysuffice:ifwe admit the same Spirit of God, who spoke by the apostles, to be aninterpreter of the prophet Isaiah, we must also acknowledge that thatsecret and incomprehensible judgmentofGodwhichblinds the greaterpartofmankind,"thatseeing,theymayseeandnotperceive,"etc.,istobeadoredwhileitdoesso.Herelethumanreasoningsofeverykindthatcan possibly present themselves to ourminds cease for ever. For if we

confineour,reflectionstomen,apartfromthegraceandeternalpurposeofGod,thefirstthingthatwillstrikeusisthatGodgivesfreelytothosethat askHim, and that others sinkanddieunder theirneed, forwhichthey do not seek a remedy. But if we have not in our mind andunderstandingthatwhichAugustinesaith,"ThatthenatureoftheDivinegoodnessisnotonlytoopentothosethatknock,butalsotocausethemtoknockandask;"unless,Isay,weunderstandthis,weshallneverknowtherealneedunderwhichwelabour.

If we come to the help, universal experience proves that all do notcomprehend thatpowerof theHolySpirit,bywhicheverything isdonethat ought to be done. Let no one deceive himself by vain self-flattery.Thosewhocome toChristwerebeforesonsofGod inHisdivineheart,whiletheywere,inthemselves,Hisenemies.Andbecausetheywerepre-ordaineduntoeternal life,theywerethereforegivenuntoChrist.HencethefaithfuladmonitionofAugustine:"LetthosewhothuscometoChristremember that they are 'vessels'of grace,notofmerit.For grace is tothemallmerit!Norletusdelightinanyotherknowledgethanthatwhichbeginsandends inadmiration!Letthosederideuswhowill, ifGodbutgiveHisnodofassentfromheaventoourstupidity(asmenthink),andifangelsdobutapplaudit!"

EternalPredestination-Section3

Wewillnow, inasummaryway,collect thoseOBJECTIONSof Pighius,whichseemtocarrywiththemanykindofcolour,thatourreadersmayunderstandthattheweaponswithwhichourantagonist fightsarequiteasbadasthecausewhichheallegesforkindlingtheflameofsomightyacontest. He asserts that the whole question turns on this, to what endmanwascreated.And,inthefirstplace,heholdsitasagreatabsurditytosuppose thatGodexpectedanyreturn from the creation ofman, since,beingcontentinHimselfalone,Hecouldwantnooneelse,noranythingelse.

IalsoconfessthatGodhasnoneedofanyexternalaid,prop,oraddition;

but I deny the justness of the conclusion that, therefore, He had norespect or consideration ofHimselfwhenHe createdman forHis ownglory.ForwhatmeaneththatwordofSolomon,"TheLordhathmadeallthings forHimself;yea,eventhewickedfor thedayofevil"? (Prov.xvi.4.) Wherefore we evince no absurdity when we say that God, thoughneedingnothingtobeaddedtoHimself,yetcreatedtheraceofmenforHisownglory.Andthisoughttobeconsidered,andmostdeservedlyso,the great and essential end ofman's creation. The sophism of Pighius,therefore,isthemoreridiculouswhenhereasonsthatGodcouldhavenorespect of Himself in the creation of man because He is, in Himself,infinitely perfect. It is quite curious to observe how our opponentwriggles himself out of the net in which the above word of Solomonentangleshim."God(hesays)didindeedmakeallthingsforHimselfnot,however, with any reference to His own glory, but because of theinfiniteness of His goodness." And that this absurd interpretationmaynot want abundance of weight, he asserts that no commentators agreewithme,excepta fewdetestableheretics (ashe terms them).NowwhyshouldIwastetimeontherefutationofsuchfutileabsurditiesasthese?The Hebrew word LAMAAUIHU, which Solomon uses, has the samemeaningasourexpression,"forHisownsake."Oneperson,inflatedwithhis half-Latin gabble, is anxious to explain to us the meaning of theadverbpropter;whereas, if hehadbutone sparkof a soundmind, thecontext itself would clearly demonstrate to him that "the wicked weremadeforthedayofevil"onlybecauseitwasGod'swill toshewforthinthem His glory; just as, elsewhere, God declares that He raised upPharaohfortheverycausethat,inhim,HemightshowforthHispowerandnametoallthenationsoftheearth.

TogivesomecolourtohisabsurderrorPighiusintroducesthetestimonyof Moses, where he appeals to the Jews in those words, "And now, OIsrael,whatdoththeLordthyGodrequireofthee,buttoloveHim,andtoworshipHim?"Whatoneofmyreadersissosenselessasnottoseeatonce that we have here a man, destitute of a sound mind, blatteringwithouttheleastmodesty?Iamsurethereisnotsuchareaderofthesepages.What!doesGoddesiretobeworshippedbyusmoreforoursakesthan forHisown? IsHis regard forHisownglory soburiedoutofHissight that He regards us alone?What, then, is to become of all those

testimonies of the Scripture which make the glory of God to be thehighest object and ultimate end of man's salvation? Wherefore, let ushold fast thisglorious truth?that themindofGod, inoursalvationwassuch as not to forgetHimself, but to setHis own glory in the first andhighestplace;andthatHemadethewholeworldfortheveryendthatitmightheastupendous theatrewhereon tomanifestHisownglory.NotthatHewasnotcontentinHimself,northatHehadanyneedtoborrowadditionfromanyothersources;butitwasHisgoodpleasuresohighlytohonour His creatures, as to impress on them the bright marks of Hisgreatglory.

Aftercommencingwithsomuchsuccess(!),PighiussubjoinsanotherendwhichGodhadinthecreationofman.Havingarespect(hesays)tothenature of His own goodness, God wished to create a rational creature,capable of receiving that goodness which (he adds) could not be donewithout His bestowing on that creature freedom of will. This beingadmitted,heconsidersallmyteachingtofalltothegroundatonce,whenI maintain that God decreed a difference between the elect and thereprobate.Becauseman(heargues),beingthusmadebyhisfreewillthearbiter of his future state, had either event, the good or the evil (to besavedortohelost),inhisownhand.

Now,inthefirstplace,readersareheretobeadmonishedandexhortedevertoholdGod,theirMakerandCreator, inthathighestofallhonourwhich is due toHim, and never to exercise an insolent or forward eyewhenconsideringHispurposeinthecreationofthehumanrace,buttoviewHimwithreverenceandsoberness,andwiththepureeyeoffaith.Iknow fullwell that nomentionwhatever can bemade ofGod's eternalpredestination, but, in a moment, numberless unholy and absurdthoughtsrushintothemind.Henceitisthatmanyover-modestpersonsare found, who wish that the glorious doctrine of predestination werenever named at all, lest occasion should thereby be given to wantonminds to exalt themselves againstGod. I, however, passing by all suchover-careful speculations and leaving them to others, consider itunjustifiableinaChristianmanthuscautiouslytokeepbackthegenuineconfession of the truth, lest it should be exposed to the grin of theprofane.ForinthefirstplacethereisnothingmoreprecioustoGodthan

Histruth.Inthenextplace,HewillnothaveHisjusticetobeprotectedbyourdissimulation.And finally, itneedsnosuchprotection.Onthesepoints, however, we shall dwellmore fully hereafter. I will now brieflyreplytoPighiusonthepointmoreparticularlyinquestion.

Pighius contends thatmenwere so immediately created unto salvationthat no counsel of God concerning the contrary event, namely, hisdestruction,precededhiscreation.As if theLorddidnot foreseebeforemanwascreatedwhathisfutureconditionwouldbe!AndasifHedidnotaforedeterminewhatitwasHiswillshouldbedone!Man,thathemightbetheimageofGod,wasadornedfromthefirstwiththelightofreasonandwithrectitudeofnature.Therefore(asouropponentwouldreason),Godbeing(tospeakreverently)blind,foresawnotallevents,butwaitedin doubt and suspense for the issue of those events! Such is Pighiustheological reasoning!Suchare theantecedentsand consequentsof hislogic! Hence he boldly concludes, from his view of the end of man'screation,thatGodsodisposedthecreationofallmenthattheyshouldall,at their creation, be made (without distinction, difference, ordiscrimination) partakers of His goodness and blessedness. But godlymindscanbynomeanswhateverbebroughttoreconcileGod'selectionand reprobation of men thus. They cannot harmonise by such carnalreasoningthevoluntarysinofmanandtheeternalpurposeofGod.Theycannotsee,withthesehumaneyes,howitwasthatmanshouldbeplacedin that conditionwhen first created, thathehimself, fallingbyhis ownwill, shouldbe the cause of his owndestruction; and yet that itwas soordained by the secret and eternal purpose of God that this voluntarydestructiontothehumanrace,andtoalltheposterityofAdam,shouldbeacauseforthesaintshumblingthemselvesbeforeGod,andworshippingHis eternal purpose in thewhole. For, although it pleasedGod thus toordain the whole, yet man did not the less willingly, on his part, hurlhimselfintothisheadlongruin,who,nevertheless,hadbeenenduedwithanuprightnature,andhadbeenmadeintheimageofGod.ButIwouldrepeatmybeingperfectlyawarehowmuchabsurdityand irreconcilablecontradiction these deep things seem to profane persons to carry withthem. Nevertheless, let one conscience suffice us in the place of athousandsuchwitnesses.Towhichconscience,ifwedulylisten,weshallbeashamednottoconfessthatmanperishedjustly,seeingthathechose

rathertofollowSatanthanGod!

ButletusnowhearPighius'PROOFSofhisaboveviews,argumentsandconclusions.Inthesehelabourstoshewthatsalvationwasordainedforallmenwithoutdistinctionordifference."Ifitwerenotso(hesays),theHolySpiritspeaksfalselywhenHedeclaresthatGodistheFatherofallmen"(Mal.ii.10).Theprophetistheretreatingofmarriage,thefaithofwhichmanyhusbands,atthattime,violated.Malachiisremindingsuchviolators thatGod is the avenger of conjugal infidelity. Let our readershence gather howmuch religion and conscience Pighius has in dealingwiththeholyScripture!Hethenadds,fromthePsalm,"TheLordisgoodto all" (cxlv. 9), from which he concludes that, therefore, all wereordaineduntoeternallife.Now,ifthisbetrue,thekingdomofheavenisopenfordogsandasses!ForthePsalmistisnotmagnifyingthatgoodnessofGodonlywhichHeshewstoman,butthatalsowhichHeextendstoallHisworks.ButwhyshouldnotPighiusthusfightforhisbrethren?

Then follows a third proof, that, according to Paul, "There is nodifferencebetweentheJewandtheGentile"(Rom.x.12).NowallthisIreceivemost fully, provided there be but addedwhat the same apostleteaches, that the Gentiles were called to a participation of the GospelbecausetheywereordainedtheretobytheeternalcounselofGod(Rom.xvi.26).HecitesalsothatpassageinEcclesiasticus,"GodhatethnothingthatHehathmade."AsifwehadnotalwaysmaintainedthatGodhatethnothinginusthatisHisown,savethatfallennatureonly,whichmaybejustly called a deformity of the first creation. The great question ofreprobation,however,bynomeans turnson thishinge,whetherornotGod hateth anything thatHe hathmade. For although long before theFallofAdamGodhad, for secret reasonsofHis own,decreedwhatHewoulddo,yetwereadintheScripturethatnothingwas,oris,condemnedbyHimbutsin.

There flows from these premises, therefore, the plain and solidconclusionthatGodhad justcauses forreprobatingapartofmankind?causes, however, hidden from us?but that He hates and condemnsnothing inman, except that which is contrary to His justice. The nextScripturewhichhetacksontohisargumentisthatofPaul,whodeclares(he says) that God "included all under sin, that He might have mercy

uponall" (Rom.xi.32).As ifPaul in thispassageweredisputingaboutthenumberofmen!WhereasheisabstractedlylaudingthegraceofGodtowardsallofuswhoattainunto salvation.MostcertainlynothingwaslessinthemindoftheapostlethananextensionofthemercyofGodtoallmen.Hissoleobjectwastoprostrateallgloryingoftheflesh,thatwemayclearlyunderstandthatnomanwilleverbesavedbuthewhomGodsaves by grace alone. Behold, then, with what glorious arguments ouropponentdemonstratesthatnonearechosenuntosalvationfromaboveinpreferencetoothers!AndyetthisapeofEuclidpuffshimselfoffinthetitlesofallhischaptersasafirst-ratereasoner.

The third end of man's creation which is so clearly and powerfullyexpressedbySolomon,"TheLordhathmadeallthingsforHimself,eventhewickedforthedayofevil"(Prov.xvi.4),Pighiusattacksinthisway.With reference to God's condemnation of the reprobate and Hispunishmentofsin,heargues,"IfwesaythatGodinHiseternaldecreeshadanyrespecttowhatwouldhappentoeachpersonafterhiscreation,we must necessarily confess that the discrimination between the electandthereprobatewas,intheDivinemind,antecedenttotheFallofman.Whenceitwillfollowthatthereprobatearenotcondemnedbecausetheywere ruined in Adam, but because they were already devoted todestruction even before the Fall of Adam." To this witless argument Ireply, What wonder is it that Pighius should thus (to use his ownexpression)indiscriminatelyconfoundallthingsinreferencetothedeepjudgmentsofGod,whenheknowsnothowtomaketheleastdistinctionbetweenremoteandproximateCAUSES!Aftermenhavelookedthiswayand that way, they can never, by so doing, fix upon the causeof theirdestruction,norupon the fault thatproduced it.Andwhy?because theproximatefaultrestswiththemselves.Andshouldtheycomplainthatthewoundisinflictedonthemfromsomeotherquarter,theinternalsenseoftheirmindwillbindthemfasttotheconclusionthattheevilarosefromthevoluntarydefectionsandfallofthefirstman.Iknowfullwellthattheinsolence of the carnal mind cannot be prevented from immediatelybawling, "If God foreknew the Fall of Adam, and yet was unwilling toapply a remedy, we are rather perishing in our innocence by His bareexternal decree than suffering the just punishment of our sin." Andsupposewegrant thatnothingwas in thisway foreseenofGod,or thus

viewed by Him, the old complaint concerning original sin will still bemade,andasloudasever:"WhywasnotAdamlefttosinforhimselfasaprivate individual, so as to bear the consequences alone?Why was hemadetoinvolveus,whodeservednosuchcalamity,inaparticipationofthesameruin?Nay,underwhatcolourofjusticedoesGodvisitonusthepunishmentofanother's fault?"But, after allhasbeen said that canbesaidonthesubject,theinternalfeelingofeveryman'sheartcontinuestourgeitsconviction,norwillitsufferanychildofAdamtoabsolvehimself(even himself being his own judge) from the sin, the guilt, or thepunishmentconsequentontheoriginaltransgressionofAdam!Norcananyone,intruth,raiseacontroversyonthematter.Forasonaccountofthesinofonemanadeadlywoundwas inflictedonallmen,allmenatonceacknowledgethejudgmentofGodthereontoberighteous!

If, then, nothing can prevent aman from acknowledging that the firstoriginofhisruinwas fromAdam,and ifeachmanfinds theproximatecause of his ruin in himself, what can prevent our faith fromacknowledgingafaroff,withallsobriety,andadoring,withallhumility,thatremotesecretcounselofGodbywhichtheFallofmanwasthuspre-ordained?Andwhatshouldpreventthesamefaithfrombeholding,atthesame time, the proximate cause within; that the whole human race isindividually bound by the guilt and desert of eternal death, as derivedfrom the person of Adam; and that all are in themselves, therefore,subject to death, and to death eternal? Pighius, therefore, has notsundered, shaken, or altered (as he thought he had done) that pre-eminentandmostbeautiful symmetrywithwhich theseproximateandremotecausesdivinelyharmonise!

Now, our readers must bear in mind that both of the followingpropositionsareequallycondemnedbyPighiusHedenieseitherthatGodfromthebeginning,beforemanhadyetfallen,decreedwhatshouldtakeplaceafterhisFall,or(inotherwords)thatHechoosesoutofthefallenmassthosewhomHewilledsotochoose.HelaughsatAugustineandalllikehim;thatis,atallthegodlywhoimagine(ashetermsit)that,afterGod foreknew the universal ruin of the human race in the person ofAdam,Heordainedsometoeternallifeandotherstoeternaldestruction.For since he takes it as an acknowledged fact that the counsel of God

concerningthecreationofallmentosalvationwasantecedenttotheFallof Adam he maintains without a doubt that that purpose of God stillremains fixed and unaltered. Otherwise (argues he) God would not beconsistentwithHimself,andHisimmutablepurposewouldbesubvertedby the sin of man. He severely attacks that appearance of directcontradiction (as they term it) in ourdoctrine.Hemaintains that sinceGod (as we teach) decreed, before Adam was created, what shouldhappen tohimselfand tohisposterity, thedestructionof the reprobateoughtnottobeimputedtosinnow,aftertheFall,committed,because,hesays,itwouldbeabsurdtomaketheeffectantecedenttoitscause.NowImaintain that both these propositions which Pighius combats are true.And,astohisholdingbeforeoureyesapretendeddisagreementbetweenthetwosentiments,thereisnosuchdiscordanceatall.

Whatwemaintainisthis:thatmanwassocreated,andplacedinsuchacondition,thathecouldhavenocausewhateverofcomplaintagainsthisMaker.God foresaw theFall ofAdam,andmost certainlyHis sufferinghim to fallwasnot contrary to, but according to,His divinewill.Whatroom is there for quibbling or shuffling here? And what does suchquibbling profit or effect? Yet Pighius denies the truth of this position,because(heargues)thebeforeconceivedcounselofGodconcerningthesalvation of all men still stands unaltered. As if no solution of hispretended difficulty could be found. The truth of the matter is, thatsalvation was not offered to all men on any other ground than on thecondition of their remaining in their original innocence. For, that thedecree of God concerning the salvation of all men was decisive andabsolute,nooneofasoundmindwillholdorconcede.Forwhenmanwasplaced inawayofsalvation,hishavingwillingly fallentherefromwasasufficient ground for his just condemnation. But it could not beotherwise.Adamcouldnotbut fall,accordingtothe foreknowledgeandwill of God. What then? Is Adam on that account freed from fault?Certainlynot.Hefellbyhisownfullfreewill,andbyhisownwillingact.

Now, if Augustine had said that it was once (or on one occasion)purposedofGodtosaveallmen,thewilyargumentofPighiusmighthavesomeweight inrefutationofsuchanopinion.Butwhenhedeclareshismind to be thatAdamwas so constituted, at his first creation, thathis

proximate,orhisown,rejectionoflifewaswellknowntoGod;nay,thathisrejectionofitwas,asitwere,alreadyincludedinthesecretcounselofGod; Augustine truly and justly concludes from such grounds that thereprobate are so involved and bound up in the universal original guiltthat, being left thus in death, they righteously suffer that judgment ofGod. The same I also hold. And Imaintain that, as allmen are lost inAdam,thosewhoperish,perishbythejustjudgmentofGod;andyetI,atthesametime,witnessasmysolemnconfessionthatwhateverhappenedto,orbefel,AdamwassoordainedofGod.

Andnow,asIproceed,itwillbemyobject,notsomuchtoconsiderwhatPighius says, nor in what order he says it, as to take care that thisworthless fellow be prostrated and buried under the ruins of his owndesperate impudence. And my great concern shall be to satisfy godlyconsciences, which we very frequently find to be disturbed by suchfellows by reason of their simplicity and inexperience. To accomplishthese ends I will select, out of the flowing stream of our opponent'sinterminable loquacity, those parts of it which appear to be the mosttakingandprominent, or themost speciousandplausible, that allmaywitnesshowmuchsuchafellowcan"say,withoutsayinganything"!Onereason(hesays)whyhecannotbelieveinparticularandspecialelectionis because Christ, the Redeemer of the whole world, commanded theGospeltobepreachedtoallmen,promiscuously,generally,andwithoutdistinction.ButtheGospelisanembassyofpeace,bywhichtheworldisreconciled to God, as Paul teaches. And, according to the same holywitness, it is preached that those who hear it might be saved. To thispretendeddifficultyofPighius,therefore,IwouldbrieflyreplythatChristwassoordained theSaviour of thewholeworld, as thatHemight savethosethatweregivenuntoHimbytheFatheroutofthewholeworld,thatHemightbe the eternal life of themofwhomHe is theHead; thatHemightreceive intoaparticipationofall the"blessings inHim"all thosewhomGodadoptedtoHimselfbyHisownunmeritedgoodpleasuretobeHisheirs.Nowwhichoneofthesesolemnthingscanouropponentdeny?

Hence,theApostlePauldeclaresthisprophecyofIsaiahtobefulfilledinChrist: "Behold, IandthechildrenwhomtheLordhathgivenMe,"etc.Accordingly,ChristHimselfdeclaresaloud,"AllthattheFathergivethMe

shallcometoMe;andhimthatcomethtoMeIwill innowisecastout(John vi. 37).And again, "Those thatThou gavestMe I have kept, andnoneofthemislost,butthesonofperdition"(Johnxvii.12).Henceweread everywhere that Christ diffuses life into none but themembers ofHisownbody.Andhethatwillnotconfessthatit isaspecialgiftandaspecialmercytobeengraftedintothebodyofChrist,hasneverreadwithspiritualattentionPaul'sEpistletotheEphesians.Hereuponfollowsalsoathirdimportantfact,thatthevirtueandbenefitsofChristareextendedunto, and belong to, none but the children of God. Now, that theuniversalityof thegraceofChrist cannotbebetter judgedof than fromthe nature of the preaching of theGospel there is no onewhowill notimmediatelygrant.Yet,onthishingethewholequestionturns.Ifweseeand acknowledge, therefore, the principle onwhich the doctrine of theGospelofferssalvationtoall, thewholesacredmatter issettledatonce.ThattheGospelis,initsnature,abletosaveallIbynomeansdeny.Butthegreatquestionlieshere:DidtheLordbyHiseternalcounselordainsalvationforallmen?Itisquitemanifestthatallmen,withoutdifferenceordistinction,areoutwardlycalledorinvitedtorepentanceandfaith.Itis equally evident that the sameMediator is set forth before all, asHewhoalonecanreconcilethemtotheFather.Butitisasfullywellknownthatnoneofthesethingscanbeunderstoodorperceivedbutbyfaith,infulfilmentoftheapostlePaul'sdeclarationthat"theGospelisthepowerofGoduntosalvationtoeveryonethatbelieveth;"thenwhatcanitbetoothers but the "savour of death unto death?" as the same apostleelsewherepowerfullyexpresseshimself.

Andfarther,asitisundeniablymanifestthatoutofthemultitudeswhomGodcallsbyHisoutwardvoiceintheGospelveryfewbelieve,ifIprovethat the greater part of these multitudes remain unbelieving (for GoddeemsnoneworthyHisilluminationbutwhomHewill),Iobtaintherebythenextconclusion,thatthemercyofGodisofferedequallytothosewhobelieveandtothosewhobelievenot,sothatthosewhoarenotdivinelytaught within are only rendered inexcusable, not saved. Some make adistinctionhere,holdingthattheGospel issavingtoallas itregards itspowertosave,butnotinitseffectofsaving.Buttheybynomeansuntietheknotbythishalf-wayargument.Wearestillrolledbacktothesamegreat question point, whether the same power to believe is conferred

upon all men! Now Paul assigns the reason why all do not obey theGospel.HerefersustotheprophetIsaiah:"Lord,whohathbelievedourreport,andtowhomisthearmoftheLordrevealed?"(Rom.x.16.)Theprophet here, astonished at the fewness of thosewhobelieve, seems tocry aloud, 'That itwas a thing of thehighest shame and reproach that,while theWordofGodwassounding in theearsofallmen, therewerescarcelyanyheartsinwardlytouchedbyit!'Butthatsoawfuladepravityin man might not terrify the contemplators of it, the apostle Paulafterwardsintimatesthatitisnotgiventoallthustobelieve,buttothoseonlytowhomGodmanifestsHimself(verse20).Inaword,theapostleinthischapterintimatesthatanyeffortorsoundofthehumanvoicewillbeineffectual, unless the secret power of God work in the hearts of thehearers.OfthisfactLukeplacesbeforeoureyesamemorableproof,who,afterhehadrecordedthesermonpreachedbyPaul(Actsxiii.48),says,"Andasmanyaswereordained toeternal lifebelieved."Now,whywasnotthissamedoctrineofPaulreceivedwiththesamemindandheartbyallwhoheardit?Lukeassignsthereasonanddefinesthenumberofthereceivers:"Asmanyaswereordained toeternal lifebelieved."The restdidnotbelievebecausetheywerenot"ordainedtoeternallife."AndwhoisthegiverofthisdispositionofheartbutGodalone?

As to thosewho absurdly argue that these characterswere ordained tobelievebythenaturalimpulseoftheirownhearts,suchsillypersonsarenomoreworthyofrefutationthanthosewouldbewhoshouldaffirmthattheworldwasmadeby itself.Thesecretof thewhole lies in thehiddenwisdom of the Gospel, which is deeper than can be penetrated by anyacuteness of human intellect. "The natural man (saith the apostle)receivethnot the thingsof theSpiritofGod." Is it becausehewillnot?That indeed isquite true; forallarerebelliousagainstGodwhoarenotsubdued andhumbled byHis Spirit. But the apostle carries themattermuchdeeperandhigherthanthis,bothastomanandastoGod,showingthat there is that "foolishness" and ignorance inman that he cannotunderstandthethingsof theSpirit,andthatthewisdomandcounselofGod decreed the whole. For (saith the apostle), "Who hath known themindoftheLord,andwhohathbeenHiscounsellor?"Noone(argueshe)can know the secrets of God, but by His Spirit only.Whence, he fullyconcludes, that those alone are the scholars ofGodwho are gifted, not

withthespiritofthisworld,butwithHisownheavenlySpirit,"thattheymayknowthethingsthatarefreelygiventhemofGod"(1Cor.ii.12).

Now,whatdoes the apostlemeanbydrawing this comparisonbetween"the spirit of theworld" and "the Spiritwhich is ofGod" but this, thatmenwhileunregeneratecanonlybewiseintheirownway,.andcanonlycleaveuntotheearth,butthatGodasaheavenlyFatherilluminatesHisownchildreninanespecialmanner?Andyet,Pighiuswouldherethrustupon us the absurd notion that where it pleases God, each one maypreparehimselfbyhisownvoluntarywillandendeavour.AsifPaulwerenotspeakingtotheCorinthians,whomheshortlyafterwardsdescribesashaving been thieves, drunkards, slanderers, dissolute, and laden witheverymonstrous iniquity,until theywerecleansedby theSanctificationoftheSpirit.NowwhatcouldtherebeinthesecharacterswhomGodhaddraggedoutofhell itself?what could therebe in these awful sinners, Isay,thatcouldhelpthemtomeetGodhalf-way,asitwere,ortodeservetheilluminationofHisSpirit?ButwhyshouldIemployawidecircleofwords? The Spirit of God, who reveals to us the "mysteries of thekingdom of heaven," is the Spirit of adoption; and divine adoption iswholly gratuitous, the free gift of God. Therefore, the Spirit Himself isfreelygivenonwhomsoeverHeisbestowed.Now,thattheSpirit isnotthusfreelybestowedonallmenuniversalexperienceundeniablyproves.Wherefore, faith is the special gift of God, and by that gift election ismanifestedto,andratifiedin,thesoulthatreceivesit.

This iswhatPaulmeanswhenhesaysthatChrist,whoisa"stumbling-block to theJews"and"foolishness to theGreeks," is "to themthatarecalled,thewisdomofGodandthepowerofGod."Butthenextquestionis, where does calling come from?Whence but from God, who callethaccordingtoHispurposethosewhomHehathchosen?Fromthisstateofthingsflowstheconclusion(andthisweholdfast)thattheGospel,whichis,initsessentialnature,"asavouroflifeuntolife,"andoughttobesotoall that hear it, becomes "a savour of death unto death in them thatperish,"whothusremainintheirdarknessandunbeliefbecause"thearmof the Lord" is not revealed to them. If, then, amidst so universal acorruptionanddepravityofournaturesomefewdobelievetheGospel,toascribe the faith of such to their own goodness would be perfectly

impious. No! Let thanks, on the contrary, be given to God continually(accordingtotheadmonitionoftheapostle),"becauseHehathfromthebeginningchosensuchbelieversuntosalvation,throughsanctificationoftheSpiritandbeliefofthetruth,"inwhichwordstheapostletracesfaithandsanctificationtotheeternalelectionofGodasitssourceandcause.Whatshallwesaythen?Werethesechosenbecausetheyhadsanctifiedthemselvesandrendered themselvesmeetorworthy tobe chosen?TheapostleassertsmostexpresslythatthissanctificationwastheworkoftheSpiritofGod.Andasthenatureoffaithisthesame,andequallythegiftofGodand theworkofHisSpirit, it incontrovertibly follows that thosewhoareilluminateduntofaitharethusilluminatedandgiftedwithfaith,thattheirelectionofGodmaybemanifestedandratifiedbytheseitsveryeffects.Andmostcertainly,whenwehearthatnoonecomethuntoChristbuthethatisdrawnbytheFather,wemaysafelyadoptthelanguageandargument of Augustine: "Who can be said to be drawnwho isalreadywilling to go? And yet no one comes to Christ but he who is willing.Wherefore,everycomer toChrist isdrawn inawonderfulway, that hemaybewilling,byHimwho knows how towork inwardly on the veryheartsofmen;andsotoworkinthem,notthattheymaybelieveagainsttheir wills (which would be impossible), but that theymay be madewillingtobelievewhowerebeforeunwillingtobelieve."

All this Pighius loudly denies, adducing that passage of the apostle (1Tim. ii. 4): "Whowill have allmen to be saved;" and, referring also toEzek xviii. 23, he argues thus, "That God willeth not the death of asinner,"maybetakenuponHisownoath,whereHesaysbythatprophet,"AsIlive,saiththeLord,Ihavenopleasureinthewickedthatdieth;butratherthatheshouldreturnfromhiswaysandlive."Nowwereply,thatasthelanguageoftheprophethereisanexhortationtorepentance,itisnot at all marvellous in him to declare that God willeth all men to besaved.Forthemutualrelationbetweenthreatsandpromisesshowsthatsuch forms of speaking are conditional. In this same manner Goddeclared to theNinevites;and to thekingsofGerarandEgypt, thatHewould do that which, in reality, He did not intend to do, for theirrepentance averted the punishmentwhichHe had threatened to inflictuponthem.Whenceitisevidentthatthepunishmentwasdenouncedoncondition of their remaining obstinate and impenitent. And yet, the

denunciation of the punishment was positive, as if it had been anirrevocable decree. But after God had terrified them with theapprehension of His wrath, and had duly humbled them as not beingutterlydesperate,Heencouragesthemwiththehopeofpardon,thattheymight feel that therewas yet left opena space for remedy. Just so it iswithrespecttotheconditionalpromisesofGod,whichinviteallmentosalvation.TheydonotpositivelyprovethatwhichGodhasdecreedinHissecretcounsel,butdeclareonlywhatGodisreadytodotoallthosewhoarebroughttofaithandrepentance.

ButmenuntaughtofGod,notunderstandingthesethings,allegethatweherebyattribute toGoda twofoldordoublewill.WhereasGod is so farfrombeing variable, that no shadowof such variableness appertains toHim, even in the most remote degree. Hence Pighius, ignorant of theDivine nature of these deep things, thus argues: "What else is this butmakingGodamockerofmen,ifGodisrepresentedasreallynotwillingthat which He professes to will, and as not having pleasure in that inwhich He in reality has pleasure?" But if these two members of thesentence be read in conjunction, as they ever ought to be? "I have nopleasureinthedeathofthe'wicked;"and,"Butthatthewickedturnfromhiswayandlive"?read these twopropositions inconnectionwitheachother, and the calumny is washed off at once. God requires of us thisconversion,or"turningawayfromouriniquity,"andinwhomsoeverHefindsitHedisappointsnotsuchanoneofthepromisedrewardofeternallife.Wherefore,Godisasmuchsaidtohavepleasurein,andtowill,thiseternallife,astohavepleasureintherepentance;andHehaspleasureinthelatter,becauseHeinvitesallmentoitbyHisWord.Nowallthisisinperfect harmony with His secret and eternal counsel, by which Hedecreed to convert none but His own elect. None but God's elect,therefore,everdoturnfromtheirwickedness.Andyet,theadorableGodisnot,ontheseaccounts,tobeconsideredvariableorcapableofchange,because,asaLaw-giver,Heenlightensallmenwiththeexternaldoctrineofconditional life.In this primarymannerHe calls, or invites,allmenuntoeternallife.But,inthelatterease,HebringsuntoeternallifethosewhomHewilledaccording toHiseternalpurpose,regeneratingbyHisSpirit,asaneternalFather,Hisownchildrenonly.

Itisquitecertainthatmendonot"turnfromtheirevilways"totheLordof their own accord, nor by any instinct of nature. Equally certain is itthatthegiftofconversionisnotcommontoallmen;becausethisisthatoneofthetwocovenantswhichCodpromisesthatHewillnotmakewithany but with His own children and His own elect people, concerningwhomHehasrecordedHispromisethat"HewillwriteHis law intheirhearts" (Jer. xxxi. 33). Now, a man must be utterly beside himself toassert that this promise is made to all men generally andindiscriminately.God says expresslybyPaul,who refers to theprophetJeremiah, "For this is the covenant that I will make with them. NotaccordingtothecovenantthatImadewiththeirfathers:butIwillputMylawsinto theirmind, andwrite them in their hearts" (Heb. viii. 9, 10).Surely, to apply this promise to those who were worthy of this newcovenant,ortosuchashadpreparedthemselvesbytheirownmeritsorendeavours toreceive itmustbeworse thanthegrossest ignoranceandfolly; and themore so, as theLord is speakingby theprophet to thosewho had before "stony hearts." All this is plainly stated also, and fullyexplained,bytheprophetEzekiel(chap.xxxvi.26).

Thatobstinacyandenmityare common to allmen I fully admit, and IalsomaintainthattheheartofnomanissoftenedandmadeflexibleandobedienttothewillofGoduntilGodgiveshimthewillandpowertodowhatHecommands.Forwhyarewecalled"newcreatures,"butbecause"we areHis workmanship, created unto good works"? But, I pray you,whatkindofadivision,andhow iniquitousadivision,ofallpraiseandglorywoulditbetomakeGodtheCreatorofusmortalmen,andyettomakeeachoneofushisowncreatoruntorighteousnessandeternallife?InthiswayGodwouldonlyhaveforHimselfthepraiseofineffectualandfailing grace. That portion of the glory which is the farmore excellentwould fall to our lot. But the Scripture positively affirms that tocircumcisetheheartsofmenistheworkofGodalone,norisregenerationascribedtoanyotherthanGodHimself.Henceitisthatwhateverinmanis created anew, in the image of God, is called "spirit." "That which isbornof the flesh is flesh;and thatwhich is bornof the Spirit is spirit"(Johniii.6).Goddoes,indeed,frequentlyinviteustorepentance,butHeHimselfiseverywheredeclaredtobetheAuthorofconversion;His"law"is said "to convert souls." The intermediate agency of this conversion,

however, is frequently transferred to theministersof theWord.Butas,whiletheylabourbypraying,bysowing,bywatering,itisGodalonethat"giveththe increase," it isnotatall tobewonderedat that it shouldbedeclaredtobeHisworkalonetoopentheheartofHisownto"attendtothethingsspoken"byHisministers.

Hence it is thatAugustine,afterhaving treatedof theelect, andhavingshownthattheirsalvationissafelysecuredunderthefaithfulcustodyofGod,sothatnooneofthemcanperish,makesthesesolemnandblessedobservations:"Alltherestofmankind,whoarenorofthisnumber(sayshe),butareofthesamefallenmass,beingordainedvesselsofwrath,arebornfortheuseandserviceoftheseelectones.ForGodcreatednoone,evenofthem,atrandom,orbychance,orfornought.NordoesHeworkignorantlywhateverofgoodHeworksin,orby,them.ForHiscreatinginthemahumannatureisitselfagoodthing.AndHisadorningbythemtheorderofthispresentlifeisagoodthing.ButGodbringsnooneofthesetospiritual repentance and to reconciliation with Himself! Although,therefore,thesearebornoutofthesamelumpofperditionastheelectofGod,yetbytheirhardnessandimpenitencyofhearttheyall,asfarasinthemlies, 'treasureupuntothemselveswrathagainst thedayofwrath.'WhileoutofthissamefallenmassGodcallssometorepentancebyHisgoodness andmercy, leaving these, the rest, in just judgment, to theirowndestruction."Thus,Augustine.

But that no one might imagine that there is here any discrepancy,variance, or conflict between divine grace and our industry, thesesentimentsoftheholyfathereverywheremeetusinhisworks."Mentoil(sayshe)tofindinourownfreewillwhatgoodthingthereisthatisourown,andwhichwehavenotreceivedfromGod.I,formypart,knownotwhatgoodthingsof thekindcanbediscovered inusatall." Inanotherplace, arguing on the same deep subject, he draws this conclusion"Wherefore, unlesswe hold fast these two positions, not only that thatpowerofwillwhichisfreetoturnthiswayandthat,andwhichisoneofthosenaturalgoodthingswhichabadmanmaybadlyuse,isthegiftofGod;butthatthatgoodwillwhichisoneofthosespiritualgoodthingsofwhich therecannotbemadeabaduse, isofGodalso;unless, I say,weholdfast thesetwopropositions,Iknownotonwhatgroundsweareto

defend the sacred position of the apostle, involved in his memorablequestion,'Whathastthouthatthoudidstnotreceive?'Butiftherebeinusacertainkindoffreewill,receivedfromGod,whichmayyetbeeithergood or evil; and if there be in us also a good will, rendered so byourselves; thatwhichproceeds fromourselves isbetter than thatwhichwereceivefromGod."Augustinearrivesat this final inference fromtheabovepremises:"WhereGod(sayshe)ispleasedtogivethiswilltoobeyHimandtocomeuntoChrist,itisanactofHisfreemercy,notaccordingto themeritsof those on whomHe bestows the gift and to whomHeshowsthemercy.WhereGodisnotwillingtobestowthegift,nortoshowthemercy,itisadisplayofHiswrathwhichdeclaresthatnonecancometoChristtowhomthewilltocomeisnotgiven.AndthoughHehasthepowertodrawthem,Hedrawsthemnot;buttheyarelefttoperish,andthus to manifest the truth of His Word, that 'no one can come untoChrist,excepttheFatherdrawhim.'"

Thedifficultywhich,accordingtoPighius,liesinthatotherplaceofPaul,where the apostle affirms that "Godwill have allmen to be saved, andcome unto the knowledge of the truth" (1 Tim. ii. 4), is solved in onemoment, andby one question, namely,HowdoesGodwish allmen tocometotheknowledgeofthetruth?ForPaulcouplesthissalvationandthiscomingtotheknowledgeofthetruthtogether.Now,Iwouldask,didthesamewillofGodstandthesamefromthebeginningoftheworldornot?ForifGodwilled,orwished,thatHistruthshouldbeknownuntoallmen,howwasitthatHedidnotproclaimandmakeknownHislawtotheGentiles also? Why did He confine the light of life within the narrowlimitsofJudaea?AndwhatdoesMosesmeanwhenhesays, "ForwhatnationistheresogreatwhohathGodsonighuntothem,astheLordourGodisinallthingsthatwecalluponHimfor?Andwhatnationisthereso great, that hath statutes and judgments so righteous as all this law,which I set before you this day?" (Deut. iv. 7, 8.) The Divine lawgiversurelyheremeansthattherewasnoothernationwhichhadstatutesandlaws,bywhichitwasruled,likeuntothatnation.AndwhatdoesMoseshere but extol the peculiar privilege of the race of Abraham? To thisrespondsthehighencomiumofDavid,pronouncedonthesamenation,"He hath not dealt sowith any nation: and as forHis judgments, theyhavenotknownthem"(Ps.cxlvii.20).Normustwedisregardtheexpress

reason assigned by the Psalmist "Because the Lord loved thy fathers,thereforeHechosetheirseedafterthem"(Deut.iv.37).AndwhydidGodthuschoosethem?Notbecausetheywere,inthemselves,moreexcellentthanothers,butbecauseitpleasedGodtochoosethem"forHispeculiarpeople."What?Arewetosupposethattheapostledidnotknowthathehimselfwasprohibitedby theHolySpirit from"preaching theword" inAsia,andfrompassingoverintoBithynia?Butasthecontinuanceofthisargumentwouldrenderustooprolix,wewillhecontentwithtakingonepositionmore: thatGod, afterhaving thus lighted the candleof eternallifetotheJewsalone,sufferedtheGentilestowanderformanyages inthe darkness of ignorance; and that, at length, this special gift andblessing were promised to the Church: "But the Lord shall arise uponthee;andHisgloryshallbeseenuponthee"(Isa.lx.2).NowletPighiusboast, if he can, that God willeth all men to be saved! The abovearguments, founded on the Scriptures, prove that even the externalpreaching of the doctrine of salvation, which is very far inferior to theilluminationoftheSpirit,wasnotmadeofGodcommontoallmen.

Thispassageoftheapostle(1Tim.ii.4)waslongagobroughtforwardbythe Pelagians, and handled against us with all their might. WhatAugustineadvancedinreplytotheminmanypartsofhisworks,Ithinkitunnecessarytobringforwardonthepresentoccasion.Iwillonlyadduceone passage, which clearly and briefly proves how unconcernedly hedespised their objection now in question. "When our Lord complains(sayshe)thatthoughHewishedtogatherthechildrenofJerusalemasahengatherethherchickensunderherwings,butshewouldnot,arewetoconsiderthatthewillofGodwasoverpoweredbyanumberofweakmen,sothatHewhowasAlmightyGodcouldnotdowhatHewishedorwilledto do? If so, what is to become of that omnipotence by which He did'whatsoeverpleasedHiminheavenandinearth'?Moreover,whowillbefoundsoprofanelymadastosaythatGodcannotconverttheevilwillsofmen,whichHepleases,whenHepleases, and asHe pleases, to good?Now,whenHedoesthis,Hedoesitinmercy;andwhenHedoethitnot,injudgmentHedoethitnot."

Theknotimmediatelybeforeus,however,isnotyet,Iconfess,untied.Ihave nevertheless extorted from Pighius thusmuch: that no one but a

mandeprivedofhis commonsenseand common judgment can believethat salvation was ordained by the secret counsel of God equally andindiscriminately forallmen.The truemeaningofPaul, however, in thepassage now under consideration is perfectly clear and intelligible toeveryonewhoisnotdeterminedoncontention.Theapostleisexhortingthat all solemn "supplications, prayers, intercessions, and giving ofthanks,bemadeforallmen:forkingsandforallthatare inauthority."And because there were, in that age, so many and such wrathful andbitterenemiesoftheChurch,Paul,topreventdespairfromhinderingtheprayers of the faithful, hastens to meet their distresses by earnestlyentreatingthemtobeinstantinprayer"forallmen,"andespecially"forallthoseinauthority.""For(saiththeapostle)Godwillhaveallmentobesaved."Whodoesnot see that theapostle ishere speakingofordersofmen rather than of individuals? Indeed, that distinction whichcommentators here make is not without great reason and point; thatnationsof individuals, not individualsof nations, are here intended byPaul. At any rate, that no other "will" of God is here to be understoodthan that which is revealed by the external preaching of the Gospel isundeniably evident from the context. The plainmeaning of the apostletherefore is, that God "willeth" the salvation of all men consideredgenerally,whomHethereforemercifullycalls,or invites,untoChristbytheopenpreachingoftheWord.

But Pighius renews the battle with me on the field of "respect ofpersons."And because it is written that there is "no respect of personswithGod,"heatonceconcludestherefromthatallmenareequallylovedofGod.Idid,indeed,answerhim,arguingthatbytheterm"persons,"inthe Scripture, is signified all those external circumstances attached tomen,whichexternalcircumstancesinvolvenotthegreatcauseofall,butwhich procure favour to some men and load others with hatred andcontempt. Pighius, however, thunders out that this explanation of theterm is absurd beyond all expression or conception. But if the matterwereputtothevote,IamquitesatisfiedthatIshouldhavemanymenofthehighestestimationintheChurch,bothascompanionsandasleaders,inmyinterpretationoftheterminquestion.Letonegroundonwhichmyexplanationrestssufficeforthepresentoccasion.ThereisintheHebrewlanguage the noun PANIM, which is of the same signification as the

plural Latin noun Facies,which signifies "faces" or "appearances. TheHebrew noun PANIM is used when judges are forbidden to "acceptpersons in judgment."Thesameterm isusedwhenMoses testifies that"theLordregardethnotpersons,nor takethreward" (Deut. i. 17;x. 17).ThissamenounisalsofrequentlyusedinthehistoryofJob.NowIwouldask,Whatelsecanbeunderstoodbythistermthanallkindsofexternalappearances (aswe generally term them)bywhichwe are oftendrawnaside from the reality, with which they stand connected? In the samemanner,theapostles,whenspeakingofservantsandmasters,JewsandGentiles, nobles and obscure, high and low, use the Greek termprovswpon,todenotethatexternalappearanceofexcellencywhichsomehaveaboveothers,andwhichoftenpreventswhatisjustandrightin,ortowards,suchpersonsfrombeingclearlyseen.HenceitisalsothatChristopposes the judging according to o;yi;n (that is, "aspect") to justjudgment.AsifHehadsaid,Whereverthefavourorhatredofmenrules,it cannot be but that such prejudice must pervert all equity andrighteousness.

Everyone, therefore,will immediately see that Pighius, carried away bythemaddened insolence of hatred against the truth, cared notwhat hesaid. But now let us listen to this admonitor's correction of ourinterpretation.Hepronounces"respectofpersons"tobeavicethathasplace in theadministrationof justice.Whencehe concludes thatGod isnorespecterofpersons,becauseHeisimpartialtoallmen,andbecause,asisbecominginadispenserofthepublicjusticeandofthepublicgood,He shews Himself, as a matter of course, impartially liberal andbeneficent.ThuspratesPighius,puttinganextinguisheruponthelightoftheScripture,andbabbling justwhat first comes intohisown truthlesshead.ForthewholeScriptureconfirmsmyinterpretationandview;nordoesmyopponentproduceonepassagetoprovehisabsurdfigment.Andwhat wonder, when he can bring forth his mad dreams with so muchconfidenceandsecurity,whenhehasnot evenweighed themeaningoftheveryterm itselfuponwhichhe isuttering somuchvain talk.And Isuppose his thus pouring out words, in contempt of all grammar andsense, is to shew himself off as a great theologian!With him "person"(persona)signifiesnothingmoreorlessthan"man."Whereasitisallthewhilemorethanevidentthatby"person"issignifiedanexternalquality,

assuming which, or clothed with which,men are consideredworthy offavourandrespector justlysubjectedtocontempt.ButwhetherGodbean equal and impartial dispenser or not, the testimony of Christ, wethink,ismuchmoreworthyofcreditthanthatofPighius.OurLordthenintroducestheblessedGod,underthepersonorcharacterof themasterofahousehold,speakingthus,"Is itnot lawful forMetodowhatIwillwithMineown?IsthineeyeevilbecauseIamgood?"Accordingtowhichreasoning of our Lord, Paul, that hemight set forth the adorable God,boundand responsible tonoone,nor hinderedby any person or thingfrom dispensing His grace, "according to His own will,"closes hisargumentwiththisinterrogation:"Or,whohathfirstgiventoHim,anditshallberecompenseduntohimagain?"

Now,inthefirstplace, iftherehadbeenonegrainofthefearofGodinthismanPighius,couldheeverhavedaredthusinsolentlytocallGodtoorder?ForheabsolutelyprescribesitasaruletotheMostHigh,thatHeoughttoextendHisbountytoallequally,asfromapublictreasury.Thusleaving nothing to God bywhich to exerciseHis free beneficence. Godjudgesofevery individual (Pighiussays)according to thedignity,meritand works of each individual, and not according to His own goodpleasure. For what merit in them, then, did God choose the family ofAbraham?What dignity didHe find in that race whichmovedHim toprefer them to all the rest of theworld?GodHimself assigns no otherreason than because "He loved their fathers." This He declares moreexpressly elsewhere: "Behold, the heaven and the heaven of heavens istheLord'sthyGod,theearthalso,withallthatthereinis.OnlytheLordhadadelight in thy fathers to love them,andHechose their seedafterthem,evenyou,aboveallpeople"(Deut.x.14,15).Inanotherplace,Godreduces all their merits to nothing by declaring Abraham and all hisfamily to have been idolaters: "And Joshua said unto the people, ThussaiththeLordGodofIsrael,Yourfathersdweltontheothersideof theFlood inold time,evenTerah, the fatherofAbraham,and the fatherofNachor: and they served other gods. And I took your father AbrahamfromtheothersideoftheFlood,andledhimthroughoutallthelandofCanaan, andmultiplied his seed and gave him Isaac" (Jos. xxiv. 2, 3).Fromtheabovepassages,atanyrate,IobtainthatwhichPighiusdenies:that the sovereign pleasure ofGodwas clearly preached byMoses. But

ouropponentdeniesthatitdependsonthesovereigndecreeofGodthatoneischosenandanotherleft,assertingthatitdependsontheaffectionsofmen.Whatthenmeaneththis,"ThatthepurposeofGodaccordingtoelectionmight stand, not ofworks, but ofHim that calleth; itwas saiduntoher,The elder shall serve the younger"? (Rom. ix. 11, 12.)But theblasphemywhich Pighius afterwards vomits out is execrable: "God (heasserts) is made not only unjust, but cruel, if He be represented asordaininganyhumanbeingwhatever todestruction."Pighius,however,willonedaystandbeforethetribunalofthatGodofwhomPauldeclares,"That He will manifest His power upon the vessels of wrath fitted todestruction."Nay, ouropponent evennow feels,under the senseof theeternaldestructionwhichawaitshim,thatGodisnotabeingfabricatedoutoftheopinionsorthoughtsofmen,butthatHewas,is,andwillbe,the eternal Judge of the whole world. This miserable mortal (I say) iseven now experiencing how true that word is, "That God overcomethwhenHeisjudged"(Ps.li.4).

I am willing to confess, however, that a godly and upright life issometimescontrastedwith"person"(persona),aswhenPetersays,"OfatruthIperceivethatGodisnorespecterofpersons(proswpolhvpth")butin every nation he that feareth Him, and worketh righteousness, isacceptedwithHim"(Actsx.34,35).ButtheanswertothosewhowouldbringthisScriptureagainstusis, thatwhatgiftssoeverGodbestowsonHisownchildrenHeapprovesanddelightsin,whileinthewholemoralnatureofmanHefindsnothingbutwhatdeservesHisrighteoushatred.Wherefore,inorderthatGodmayhaveworshipperswhomHemaylove,Hemust,whiletheyareyetdevoidofallgood,firstbestowupontheminthemidst of their unworthiness of itHis free love, and thus freely givethem that which He may afterwards love Himself. "But this first (orpreventing) grace He bestows on whom He will (saith Augustine),becauseHeismerciful,whichgrace,ifHedoesnotgive,Heisjust.AndwhereHe giveth it not, it is because Rewillethnot to give it, that HemightmakeknowntherichesofHisgloryonthevesselsofmercy.'AndwhenPeter says thatGod is 'no respecter of persons,' he shows, at thecloseof thechapter,whathemeansby it,namely, thatGodsometimes,passing by the children of those who do worship Him, delivers fromdestruction the children of the reprobate." Andwhat Augustine farther

saysonthismightysubjectiswellworthyofbeingborneinmemory:"Nomore glorious glass, inwhich to beholdpredestination, exists (says he)thantheblessedMediatorHimself,who,accordingtoHishumannature,consideredassuch,attainedtothehonourofbecomingthe'onlybegottenSon of God' by no merit of His own." But this good pleasure of God,whichGodHimselfsetsbeforeusforouradmirationinChrist,theHeadof the Church, Pighius will not admit or suffer even in the individualmembersofHisbody.Nay,hecontendsthattheblessedmotherofChristwaschosenonaccountofherownmerit,asisproved(hesays)fromherownsong,"Whohathregardedthe lowlinessofHishandmaiden."SucharePighius'PROOFSthattheelectionofGodisfoundedonthemeritsofmen,andthatitisnotsovereignandfree,becauseHechose,inthecaseofMary,thatwhichwasmeanandcontemptible!

On this same Divine principle is dissipated also another objectionadduced by Pighius: "When Christ (he says) calls the blessed of HisFathertoinheritthekingdom,Hedoesnotstatetheirbeingelectedtobethe causeof their right to that inheritance, butbecause theyhad doneworks of charity" (Matt. xxv. 34-36). Now I would by nomeans hurryawaymentothesecretelectionofGod,thattheymaywithopenmouthexpectsalvationfromthence;butIwouldexhortthemtofleedirectlytoChrist, inwhom salvation is set forth before our eyes,which salvation,haditnotbeenrevealedinChrist,wouldhaveforeverremained"hiddeninGod."Forwhosoeverwalkethnotintheplainwayoffaith,tohimtheelectionofGodcanbenothingbutalabyrinthofdestruction.Wherefore,if we would enjoy the certain remission of our sins, if our conscienceswouldrestinasureconfidenceofeternallife,ifwewouldcalluponGodas our heavenly Father without fear, we must by no means make ourbeginning with the investigation of what God decreed concerning usbefore the world began. Our contemplationmust be what God, of HisFatherlylove,hasrevealedtousinChrist,andwhatChristHimselfdailypreachestous throughHis everlastingGospel.Our deepest search andhighestaimmustbetobecomethesonsofGod,andtoknowthatwearesuch.Butthemirrorof freeadoption, inwhichalonewecanbehold sohighandunspeakableablessing,isChristtheSon,whocamedowntousfromtheFather,fortheveryendthat,byengraftingusintoHisbody,Hemightmakeusheirsofthekingdomofheaven,ofwhichkingdomHeis

Himself the earnest and the pledge.And as,moreover, this inheritancewasonceobtainedforusbythebloodofChrist,andremainsconsignedtouson thesacredpagesof theeverlastingGospel; so theknowledgeandpossessionofitcanbeattainedinnootherwaythanbyfaith.

Inaword,Inotonlynowfreelyconfess,buteverywhereinculcate,inallmywritingsboththatthesalvationofmenisinseparablyconnectedwiththeirfaith,andthatChrististheonlydoorbywhichanymancanenterthe kingdom of heaven, and also that tranquil peace can be foundnowherebutintheGospel.Ihave,moreover,evertaughtthatwhosoevershall turn aside even the shortest step from the Gospel of Christ, andfromfaiththerein,candonothingbutlosehimselfindoubts,ambiguitiesandperplexities;andthatthemoreconfidentlyanyoneattemptstobreakinuponandpenetratethoseprofoundmysteriesofGod'ssecretcounsel,withouttheGospelandfaiththerein,willever, insodoing,getsomuchthe farther and farther fromGod.Wherefore, that the children ofGod,notwithstanding their election of God before all worlds, are towalk byfaith,Idenynot,butconstantlyaffirm.

Hence, on these principles another argument set against us by ouropponentisdoneawaywith,whenhealleges"thatGodwillcrownatthelastdaythosegiftsofHisSpiritwhichHemayhavebestowedonHiselectin thispresent life."But thisdoesnot alter the truth and fact thatGodengrafts,byfaithandbythesanctificationofHisSpirit,thosewhomHehathchosen inChrist intoHisbody.Nordoes italter the truth thatHecalls and justifies, in His own time, those whom He predestinated tothese blessings before the foundation of the world. Wherefore, Paulconnectsboth theseworksofGodmostbeautifully,wherehe says, "Weknow that all thingswork together for good to them that loveGod;" towhichheimmediatelyadds,"tothemwhoarethecalledaccordingtoHispurpose"(Rom.viii.28).This,then,isthewayinwhichGodgovernsHisown.ThisisthemannerinwhichHecompletestheworkofHisgraceinthem.ButwhyHethustakesthembythehandatallthereisanotherandfar higher cause, namely, His eternal purpose, by which He ordainedthemuntoeternallife.Wherefore,theimpudenceofPighiusisthemoreridiculous; for he hesitates not to grasp most insolently, for his ownpurpose,atestimonyoftheScripturewhichthusstandsdirectlyagainst

him.Forinthefirstplace,hewouldabsurdlyremindusthatitisnotsaidthatallthings"worktogetherforgood"totheelectorthebeloved.Butheassertsthatadifferentcauseisassigned,namely,thatitwasbecausetheyloved God.Whereas the apostle purposely adds the correction of allpossibleerroruponthepointbysubjoining"whoarethecalledaccordingtoHispurpose,"thatnoonemightattribute"theworkingofallthingsforhisgood"tohisownmerit.

In fact, themindof theapostle in thispassage is first to showhow thefaithful,forwhomGodcausesallthingstoworktogetherforgood,"oughtto be affected towardsHim?that they ought to "loveGod."And love toGod is, indeed, a peculiar first-fruit of being "called" of God. But thatthosewhoarethus"called"mightnotcleavetothemselvesandtheirownmerits,Paulmoreoverteachesthemthattherealsourceoftheirsalvationandof"allthingsworkingtogetherfortheirgood"isseatedmuchhigherthanthemselves?inheavenitselfandintheeternalpurposeofGod,evenbecause they were first chosen of God, and were therefore "the calledaccording toHis purpose." This knot alsoPighius thinkshe can loosenandsettlebyasinglesentence,whichispositivelyasolemnjoke.HesaysthatGod"calls"allmentoholiness.Whereastheapostlemostplainlysetsforth"calling"asbeingeffectualonlyby theabsolute"purpose"ofGod?"Whoare thecalled (saith the apostle) according toHispurpose."Overthese truths, soprominentlyand strikingplain,Pighiuswould spreadadarknesssothickthattheirtransparentclearnessshouldscarcelybeseen.What,forinstance,canbemoreperspicuouslyclearthanthispassageofScripture? "Moreover,whomHedid predestinate, themHe also called;and whom He called, them He also justified; and whom He justified,themHealsoglorified" (Rom.viii.30).Now, towhatextent soeverouropponentmaymangleandlaceratethissentenceoftheApostlePaul,hecanneversostretch itoutas tomake it reach toallmankind.Hence isevident the extreme folly of the arguments of all those who labour tosubvert the electionofGodby substituting for it faith and goodworks.This is making, or attempting to make, "the daughter swallow up themother"(astheoldproverbhathit).

EternalPredestination-Section4

The last subterfuge ofPighius in reference to the scripture before us isthis: that God predestinated none unto salvation, but they were thosewhomHe foreknew. But this way of escape I have already blocked upagainst these opponents; where I have shown that God could haveforeseennothinginmanbutwhatwasworthyofeternaldestruction,untilHeHimselfshouldhavecreatedhimanewbyHisSpirit.If,then,noonemanhasanythinggoodwhichhehathnotreceivedfromGod,whatcanonemanbringintoGod'ssightmorethananotherinwhichhecanexcelhisfellowman?GodthereforeforeknewHisown,notasforeseeingtheirmerits?fortheyhadnone?butbecauseHecastuponthemaneyeofmercyandfavour, thusdistinguishingthemfromothers,andnumbering themamong His children, notwithstanding all their sin and unworthiness,accordingtothatwordofPaul,"Whomakeththeetodiffer?"ButPighius'freeforeknowledge,whichhecallsnaked(thatis,nakedofallpreferencein themind ofGod), is no foreknowledge at all.Withwhat feathers ofmerit or acceptableness, then, will Pighius adorn his foreseen andpredestinedman, so as to prevent him from coming before God nakedand deformed in every part? For the Scripture declares aloud, thatwhatever there is in fallen and corruptmanby nature is hateful in thesightofGod.Anditpronounces,withavoiceequallyloud,thatnothingisacceptable toGodbutHisown image in thosewhoarecreatedanew inChrist.

Pighiusnextproceedsthus:Whenweareanxiouslyinquiringthereasonwhythewickedareeternallycondemned, theScripturedoesnotcast inourteethsuchtyrannicalsentencesastheseinreply:Becausetheyweredistinguished from the elect by the eternal counsel of God, because itpleasedGodtoordainthemtoeternaldestruction.Wedonot,Isay,findintheScripturesuchshockingandhardanswerstoourinquiriesasthese.These are merely the reasons assigned by men in order to make suchsentencesastheseappeartobetrue?Iwillitso;.Icommandittobeso;Mywill isanall-sufficientreason.No!Thereasonswhichwehear fromthemouthofChristHimselfare these"Iwasanhungered, andyegaveMenomeat;Iwasthirsty,andyegaveMenodrink,"etc.,etc.SimilartothisargumentisthatalsowhichPighiusadvancesinanotherplace.Christ

(sayshe)willnotinthelastdaysaytothewickedthattheywereeternallycondemned, "because they were born of the corrupt seed of Adam,because they inherited the desert of eternal death from his sin, andbecause itwas just and righteous that they shouldperish forhis fault."No, says Pighius, the reasons that Christ Himself will assign beforeassembled worlds in that day will be these: because they did not givebreadtothehungry,becausetheydidnotclothethenaked,norperformotherkindredworksofcharity.

Butiforiginalsinandguiltarenot,intheestimationofPighius,sufficienttocondemnmeneternally,andifthesecretjudgmentofGodcanhavenoplacewithhim,whatwillhemakeofthecaseofinfantchildrenwhoaretakenoutofthislifebeforetheycouldpossiblyhaveperformedanyoftheworks of charity above alluded to? Now there was the same naturalconditionofbirthandofdeathbothinthoseinfantswhodiedinSodomandinthosewhodiedinJerusalem,andtheirworks,orrathernoworks,werepreciselythesame.Howis it, then,thatChristwillseparate inthelastdaytheonefromtheother,placingtheoneonHisrighthandandtheotheronHisleft?WhodoesnothereadorethegloriousjudgmentofGod,who ordained that the one part of these children should be born atJerusalem, whence, through the knowledge of the truth they mightafterwardsbetranslatedtoabetterlife,whiletheothersshouldbeborninthatwideentranceintohell,Sodom?AsthereforeIhold,intruth,thatChrist will in the last day recompense unto the elect the reward ofrighteousness, so I by no means speak falsely when I assert that thereprobatewill in that daypay thepunishment of theirunrighteousnessandofalltheiriniquities.AndthoughIfirmlymaintainthatGod,inHiseternalcounsel,chosethosewhomHepleaseduntolifeeternal,andleftthosewhomHepleasedtoeternaldestruction;yettherewillnotbefoundin the whole of my doctrine an assertion, either that there are nopunishmentsordainedforevilworks,orthatthereisnorewardordainedfor good works. No! "We must all stand before the judgment seat ofChrist,thateveryonemayreceivethethingsdoneinhisbody,accordingtothathehathdone,whether itbegoodorbad" (2Cor.v. 10).But thegreat question is,whence come that righteousness and holiness whichwill then be thus crowned?Whence but fromGodHimself, who begattheserewardedonesuntonewnessoflifebyHisownSpirit?Andwhence

isthisgiftofregeneration,butfromGod'sfreeadoption?

Pighius' argument is just like the reasoning of a man who shouldmaintainthatthedayWASnotoriginallymadeofcreatedlight,becauseit is theshiningof thesunthatnowmakes theday.Thiscomparison isnot,however,Iconfess,strictlytrueinallitsparts.Forthelightthatwascreated"in thebeginning"hasproperlyGodas itsauthor.Whereasoureternal condemnation sowholly rests inourselves, that it isnot, lawfulforustofetchfromafaranyforeignorrepresentativecolourswhichmaytendinanywaytolessenoursightofitsmightyreality.Myonlyobjectinadopting this comparison was to shew, in a concise manner, howpreposterouslyPighiuswithdrawsfromourviewthegreatremotecauseby setting immediately before our eyes the proximate cause in theconsiderationofthesemomentousmatters.Hecontendsthatthewickedwillbeeternallycondemnedbecausetheyhavebroughtuponthemselvesthe wrath of God by their own evil doings. And on this ground heconcludes that their eternal condemnation does not proceed from thedecreeofGod.WhereasImaintainthattheyhaveheapedevildeedsuponevildeedsthroughouttheir lives,because,beingessentiallydepravedbytheirbirth insin, theycoulddonothingelsebutsin.Nevertheless. theysinnedthus,notfromanyoutwardimpulseorconstraint,butknowinglyand willingly from the spontaneousmotion of the heart. Nay, that thecorruption and depravity of nature are the source and fountain fromwhichallsinsofeverykindflowcanbedeniedbynoonewhowouldnotrootouttheveryrudimentsofallgodliness.ButifyouaskmethereasonwhyGodcorrectssininHisownelect,anddoesnotdeemthereprobateworthythesameremedy;Ireply,thereasonlieshiddeninHimself.

It is in thisway that the apostlePaul reasons in the 9th chapter of hisEpistletotheRomans.AfterhehadprovedGodtobethegreatdisposerandordainerofeternallifeandeternaldeath,andhadshewnthatthosewill at lengthbe savedwhomHe rescues frometernaldestruction;andafterHehadloudlydeclaredthat"itisnotofhimthatwilleth,norofhimthat runneth, but of God that showeth mercy on whom He will showmercy,"andthat"whomHewill,Hehardeneth";afterthesedeclarations,the apostlebrings forth copious and, as itwere, palpable causesof theblindnessof his ownnation, namely,becausethe greatest part of them

rejectedChrist,andbecausetheyobstinatelyresistedGod,"stretchingoutHis hands unto them (as the prophet expresses it) all the day long."Wherefore, these two solemn principles divinely harmonise with eachother, that every man is, in himself, the cause of his own eternalcondemnation,andthat,nevertheless,all thosewhoaredestituteof theSpirit of God rush blindly against Christ. Agreeably to these Divineprinciples, Paul, bringing in the Jews guilty, because, "going about toestablishtheirownrighteousness,theydidnotsubmitthemselvestotherighteousnessofGod,"andwere,onthataccount,castoutoftheChurchofChrist;Paul,Irepeat,havingthusenforcedtheseDivineprinciples,yetplainlyteachesthatitwasentirelyofgracethatthereststoodinthetruthandfaith,anddidnotthusfall,accordingtothatremarkabledeclarationofGodHimself:"YethaveIleftMeseventhousandinIsrael,allthekneeswhichhavenotboweduntoBaal,andeverymouthwhichhathnotkissedhim"(1Kingsxix.18).For,asAugustineiscarefultoremark,"Theseseventhousanddidnotstandbytheirownstrength.ItwasGodwhoreservedthem to Himself, that they might be a remnant. But Paul still moreexpresslydeclaresthattheremnantgatheredbythecomingofChrist inHis day was a 'remnant saved according to the free election of grace.'Hearest thou the term 'remnant'? By this expression is signified that asmallnumberwasseparatedfromthegeneralmassofmankind.Andtheapostleaffirmsthat theseweresaved,notbytheirownwillorstrength,butbythefreegraceandmercyofGod.HetracestheirsalvationtoGod'sfreeelection,bywhichheplainlymeansthat thesolecauseoftheirnotperishingwiththerestofmankindwasbecausetheywerefreelyelectedofGod.Whencefollowstheplainconclusion,thatifallmenwereelected,nomanwouldperish."

Now if a mortal man should pronounce his "I will"and his "Icommand,"andshouldsaythatHISwilloughttobedeemedasufficientreasonforHISactions,Iconfessthatsuchan"Iwill"wouldbetyrannicalindeed! But to call God's "I will"and God's "Icommand"tyrannical isprofanity,blasphemyandmadness!Fornomortaldares impute toGodanythingunequal or excessive, so as to imply that there canbe inHimany inordinatewill,wish, or desire, as in men. On the contrary, suchhonourandreverenceareeverduetoHiswill,thatit isworthyofbeingconsideredascontaininginitselfallthevalidityofajustreason,because

thewillofGodisthesourceandruleofallrighteousness.ForastothatdistinctioncommonlyheldintheschoolsconcerningthetwofoldwillofGod, such distinction is by no means admitted by us. The sophists ofSorbonprateaboutanordinatewillofGodandanabsolutewillofGod.Butthisisablasphemydeservedlyabhorredinitssoundtoallgodlyears,butplausibleandpleasanttotheearsofPighiusandofallhisfellows.I,however,onthecontrary,contendthatsofarfromtherebeinganythinginordinateinGod,whateverthereisoforder,inheavenorinearth,flowsfromHimaloneandfromHiswill.Whenever,therefore,wecarrythewillofGodtoitsutmostheight,andshowthatitishigherthanallreason,farbeitfromustoimaginethatHeeverwillsanythingbutwiththehighestreason.Wealsodeeply feel thatHe sopossesses, asHisown right, thesumofallpower,thatoursacreddutyistobecontentwiththenodofHiswillaloneinallthings.ForifthatbetruewhichthePsalmistsaith,"Thyjudgments,OLord,areagreatdeep"(Ps.xxxvi.6),whenthemindofaman launches forth into that height of pride that it cannot rest in thealonegoodpleasureandwillofGod,lethimtakesolemnheedthatthat"great deep" swallow him not up! Indeed, it must be so, it cannot beotherwise,andsuchvengeanceisgloriouslyjust!

Wherefore,letthatnobleandsolemnappealofAugustineneverfallfromourmemory:"ListentowhatGodisandwhatthouart.HeisGod!Thouartman!IfthouseemtothyselftobespeakingofjusticeintheworksandwaysofGod,istheFountainofalljustice,thinkestthou,driedup?Thou,asaman,expectestananswerfromme,whoalsoamaman.Therefore,let us bothhear the apostle saying,with reference to all questioning ofGod, 'Nay,butwhoartthou,Oman?'Betterisbelievingignorancethandaring knowledge! Search for merit, and you will find nothing butpunishment!'O thedepth!' etc. Peterdenies; a robberbelieves! ? 'O thedepth!' etc. Askest thou the reason? ?I tremble before 'the depth!' etc.Reasonthou?Iwillwonderandadmire!Disputethou?Iwillbelieve!Iseetheheight;Iwillnotrushintothe'depth!'Paulquietlyrested,becausehefoundreasonforwonderandadmiration.HecallsthejudgmentsofGod'unsearchable'; andcomest thouonpurpose 'to search into them'?Paulsays,'Hiswaysarepastfindingout;'andcomestthouonpurpose'tofindthemout'?"Akin to theseholy sentiments is that alsowhereAugustinesaith in another place: "Wilt thou joinme in dispute? Nay, rather join

withmeinadmirationandwonder!Ratherjoinmeinexclaiming,'Othedepth!' etc. Let us agree to tremble together, that we perish not inpresumptiontogether!"

Pighiusdisplays, inhisownestimation,greatacutenesswhenhearguesthus:"Therewouldbenodeepabyssatall if thewillofGodweretobeconsideredasthehighestofallreason,becausenothingwouldbemoreeasythantosaythatallthingsweredonebecauseGodsopleased,whereHiswill ruledabsolutelyandalone."Butbybabbling thussophistically,heridiculouslypassesoverthatverypointwhichformsthegreatquestionat issue. It is quite plain that all things are donebecause it so pleasedGod. But the great question is:Why did it please God that one thingshould be done in one way, and another thing in a way quite thecontrary? Pighius then proceeds with the same line of sillyargumentation.AndinorderthathemightshowthatGodhadareasonandacauseinallHiscounsels,headduces,asaproof,theanswerwhichChristgavetoHisdisciplesinthecaseofablindman:"Thathewashornblind,thattheworksofGodshouldbemademanifestinhim."ThusdoesPighiusmakeashadowbattle,andthenfightitout,imaginingthathehasgained the victory.Butwhen, andwhere, did themonstrous idea entermymindthatanycounselofGodwaswithoutGod'sreason for it?AsIconstantly make God the RULE of the whole world, who by Hisincomprehensibleandwonderfulcounselgovernsanddirectsall things,willanymansaythathecangatherfrommywordsthatImakeGodtobecarried this way and that way at random, or to do what He does withblindfoldtemerity?

Now,itissingularthatPighiusquotessomewordsofminebywhich,ifImistakenot,he ishimselfmostevidentlyrefuted.Thewords towhichIalludearethosewhereinIassertthatGodhasapurposeinallHiswaysandworks, howhidden soever theymay be,Which purpose is thatHemayspreadthegloryofHisName.Butmyopponentwouldsetbeforetheeyesofhisreadersacolourofcontradictioninmysentiments,becauseIholdthatnoreasonforthegoodwillofGodinanyofHisworksistoberequiredorinvestigated;andyetthatI,atthesametime,showwhatthatreasonis.But it isuseless towaste time inexposingsuchcoldandself-evidentabsurdities.TheLordhasasareasonforallHisworksHisown

great glory. This is His ultimate object in them all. Hence, on thetestimony of Paul, God raised up Pharaoh, "that He might show Hispower inhim; and thatHisnamemightbedeclared throughoutall theearth"(Rom.ix.17).NowdoestheapostlePaul,Ipray,contradicthimselfwhenheexclaimsimmediatelyafterwardsthatthejudgmentsofGodare"past finding out?" The same apostle declares also that the vessels ofwrath"appointed"bytheLord"untodestruction"were"endured"byHim"withmuchlongsuffering,"inorderthat"HemightshowHiswrath,andmakeHis power known in them (Rom. ix. 22). Now, is the wonderingadmirationofPaulwhichimmediatelyfollows,"Othedepth!"contrary,Iprayyou, to thishissentiment?Tellme, I repeat,does theapostleherecontradict himself? If he does not, neither do I in my like solemnargumentcontradictmyself!

ButPighiusgoes farther still intoerror, absurdityandconfusion, inhisway of arguing.He spreads a false colour over the very term causebyintroducingthefinalcauseintheplaceoftheformalcause.ForalthoughtheendtowhichGodlooksinHisworksbenotobscure,namely,Hisowngreatandwideglory,yetthereasonWHYitpleasethHimsotoworkbynomeansappears sowhollyand immediatelyplain.Thepith,however,andsumofthepresentpointofthewholegreatquestionisthis:althoughGoddoesnotdemonstratetousbyplainandsatisfactoryargumentsHisownrighteousnessinallHisworks,yetourboundendutyistobeassuredthatwhateverHedoeth,Hedoethrighteously.ItisthereforeourdutytorestinHiswillalone.SothatourknowledgeofHiswillandpleasure inwhatsoeverHedoeth,thoughthecauseofHisdoingitshouldsurpassourcomprehension,oughttosufficeusmorethanathousandreasons.Hencethe folly of Pighius in quarrelling with me and accusing me ofinconsistency,because,while I maintain that no reason for the Divinewillshouldbeinquiredinto,IyetloudlyaffirmthatGodwillethnothingbutwhatHe judgeth just and right tobe done. For he asserts that thislattermemberofmyargumentisreallyrenderingareasonforthewillofGod as the cause of all; the rendering of which reason (he says) Ielsewheredeclaretobeinconsistentinmyselforinanyoneelse.ButwhatknowledgeofthecausecanIbesaidtoprofessifIonlybelievethatGoddoeswhatHedoeswith a great design andwhatHe judges right to bedone, and especially if I profess myself to be all the while unable to

comprehend the certain and special reason of the Divine work andcounsel? Added to all this, my opponent, considering the mightydifferencebetweenthereverenceoffaithandtheaudacityofinquiryintoGod'swillamatter,ofnomomentatall,seizesholdofthatwhichIteachtobeamatteroffaith,andpreposterouslyhurlsit intothecircleofthatcommonknowledgewhichisofhumanconception.

Upon this absurd principle, if anyone should affirm that God hath agloriousobjectinHiseveryact,andshouldshortlyafterexclaim,withtheapostle, that God's "judgments are unsearchable" and "His ways pastfindingout,"hemust,atthemomentofsuchexclamation,besetdownasamancontradictinghimself.Pighiushowever,ismistakenaltogether.Forhecallsuponmetoacknowledgemyveryownwords,whenthepassagetowhichherefersisabsolutelyonewhichIhadcitedfromAugustine.Itisthis:"Whenmenaskus(saysthatholyman)whyGoddidthisorthat,ouransweristobe,'BecauseitwasHiswill.'Iftheygoontoinquire,Whydid He so will it? our reply should be, Now thou askest that which isgreater and higher than the will of God itself! Thou askest thatwhichnonecanfindout!'Lethumanrashness,then,keepitselfwithinbounds.Letitneverseekafterthatwhichisnot,lestitshouldnotfindthatwhichis."MosttrulydoesAugustinespeakinthesewords,andhehasmyfullestassent. Nor do my above sentiments contain anything which does notperfectlyharmonisewith thesewordsof theholy father.Mysentimentsand arguments are, that the will of God is the best and most rightfuladjustmentofallthethingsthatHehathmadeanddone.

ThereisanotherobjectionofthesamechaffwhichPighiusraisesagainstmy following published sentiments: "I deny that the reprobate aredistinguishedandseparatedfromtheelectbyanyrespectofGodtothemeritsofthelatter;becausethegraceofGodmakesthemworthyofHisadoptionofthem,itdoesnotfindthemworthy"(asAugustinefrequentlyremarks).InanotherplaceIthusexpressmyself:"Idenythatanyinjuryis done to the reprobate by their reprobation, because they deserveeternaldestruction."HerePighius spreads out hiswings in tumultuousexultation, noisily exclaiming that I neither understandmyself normyownsentiments,noratallrememberwhatIhavemyselfbeforesaid.Butso far am I from thinking it necessary to spend many words in my

defence, that I canhardlybringmyself to employevena fewwords forthatobject. Iwill observe, then, thatwhenGodprefers some toothers,whenHechoosessomeandpassesbyothers,thedifferenceisnotmadeonthegroundofworthinessorunworthiness,eitherintheoneorintheother.Therefore, it is false to say that the reprobate areworthyeternaldestruction. If, therefore, in the formercase, there is no comparison ofmenwitheachother,noranyconnectionofworthinesswiththerewardof eternal life; in the latter case, there is certainly no proof that theconditionofallmenisequalwithreferencetotheelectionofGod.Addtothis, thatAugustine,havingasserted inonepartofhiswritings thatnoman ever failed of salvation who was worthy of it, qualifies thisexpressioninhissubsequentrecapitulations,carefullyexcludingall ideaofworksandreferringallacceptableworthinesstothefreegracecallingofGod.

Pighius, however, still pushes on his violent opposition, alleging that ifwhat I teach be true, that those who perish were ordained untoeverlasting death by the eternal will of God, of which the reason isimperceptible to us, the persons so ordained are made worthy ofeverlastingdeath,notfound so. I reply that threethings are here to beconsidered: 1. That the eternal predestination of God, by which Hedecreed, before the Fall of Adam,what should take place in the wholehuman race and in every individual thereof, was unalterably fixed anddetermined.2.ThatAdamhimself,onaccountofhisdeparturefromGod,was deservedly appointed to eternal death. 3. And lastly, that in thepersonofAdam,thusfallenandlost,hiswholefutureoffspringwerealsoeternally condemned; but so eternally condemned that God deemsworthythehonourofHisadoptionallthosewhomHefreelychoseoutofthatfutureoffspring.OfthesemightythingsIhaveneitherdreamedanypart, nor fabricated any part. Nor am I called upon, in the presentinstance, to prove each particular, for I consider that I have mosteffectuallydonethatalready.AllIshalldoistowashofffrommyselfthecalumnywithwhichmyopponenthassoiledme,whenhesaysthatthesethings can innowaybemade toharmoniseor consistwitheachother.Whereas,whatIhaveeverinvariablytaught,andstillteachatthisday,is,thatwheneverelectionisthesubjectofdiscussion, thegreatpointtobemaintained,fromfirsttolast,isthatallthereprobatearejustlyleftunder

eternaldeath,becausetheydiedandwereeternallycondemnedinAdam;also,thatthoseperishjustlywhoarebynaturethechildrenofwrath;andfinally,that,therefore,noonecanhavecausetocomplainofthetoogreatseverity of God, seeing that all men bear, in themselves and in theirindividualpersons,theguiltanddesertofdeatheternal.

Whenwecometospeakofthefirstmaninourdiscussionofthedoctrineof predestination, my teaching is that we ought ever to consider thesolemncasetobethis: thathe,havingbeencreatedperfectlyrighteous,fell of his own accord and willingly, and that, by that fall he broughtdestruction eternal on himself and his whole future race. And thoughAdamfellnot,nordestroyedhimselfandhisposterity,eitherwithouttheknowledgeorwithouttheordainingwillofGod,yet thatneither lessenshis own fault, nor implicatesGod in any blamewhatever. Forwemustever carefully bear in mind that Adam, of his own will and accord,deprived himself of that perfect righteousness which he had receivedfromGod;andthat,ofhisownaccordandwill,hegavehimselfuptotheservice of sin andSatan, and thusprecipitatedhimself into destructioneternal.Here,however,menwillcontinuallyofferoneuniformexcuseforAdam?that itwasnotpossible forhimtohelporavoidthatwhichGodHimselfhaddecreed.ButtoestablishtheguiltofAdamforever,hisownvoluntary transgression is enough, and more than sufficient. Nor,indeed,isthesecretcounselofGodtherealandvirtua1causeofsin,butmanifestlythewillandinclinationofman.

ThefollyofthecomplaintofMedeaisjustlyderidedevenbytheancientpoet,whenherepresentsherasutteringthewell-knownlamentation,"Othattheship,madeofplankscutdownbyaxesfromthePeliangrove,hadneversailedfromEginatoColchis,mynativeland!"Medeahadbetrayedher country, carried awayby thepassionof a desperate lovewhich shehad conceived for a foreigner, and an entire stranger. And when herconscience smites her for her perfidy and barbarous cruelty, when theshame of unlawful indulgence overwhelms her, she absurdly turns herthoughtsof regret tovariousremotecircumstancesasthecausesof hermisery. But since every human being can always find the cause of hisevilsinhimself,ofwhatavailisittolookabouthimoneveryside,ortoseekthatcauseinheaven?ThusMedea'sfaultplainlyappearsinthatshe

hadsinnedvoluntarilyandwillingly.Why,then,doessheplungeherselfintoalabyrinthoflostthoughtbyrushingintothemysteriesofheaven?For, although mortal men may employ their thoughts in circuitousreasonings,eversolonganddeep,theynevercansofardeludeorstupefythemselvesasnottofindandfeelthattheycarrytheoriginatingcauseofall their sins deeply seated in their own hearts. Impious reasoning,therefore,willattempt invain toabsolve fromtheguiltof sin thatmanwho stands condemnedbyhisownconscience.And as toGod's havingknowingly andwillingly permittedman to fall,Hisreason for so doingmaybehidden!UNJUST,itcannotbe!Andthis,moreover,shouldeverbeheldfastwithoutcontroversy,thatsinwaseverhateful toGod.ForthatpraisewhichDavid loudly bestows on theMostHigh strictly applies toHis adorable Majesty in every respect: "Thou hatest all workers ofiniquity" (Ps. v. 5).Wherefore, in ordaining the Fall ofman especially,God had an end most glorious and most just; an end, into ourcontemplationofwhichthementionorideaofsinonthepartofCodcanneverenter;theverythoughtofitsentrancestrikesuswithhorror!

Although,therefore,IthusaffirmthatGoddidordaintheFallofAdam,IsoassertitasbynomeanstoconcedethatGodwasthereinproperlyandreallytheauthorofthatFall.ThatImaynot,however,dwellextensivelyon this great point now, I will only express it as my view, belief andsentiment, that what Augustine so deeply teaches on this matter wasfulfilled in God's ordaining the Fall of Adam: "In a wonderful andunutterable way thatwas not donewithout the will of God (says he),whichwasevendonecontrarytoHiswill;becauseitcouldnothavebeendoneatall,ifHiswillhadnotpermittedittobedoneAndyetHedidnotpermit it unwillingly, but willingly."The great and grand principle,therefore,onwhichAugustinearguescannotbedenied:"Thatbothmanandapostateangels,as faras theywere themselves concerned,did thatwhichGodwillednotorwhichwascontrarytoHisWILL;butthat,asfaras God's overruling omnipotence is concerned, they could not, in anymanner,havedoneitwithoutHiswill."Tothesesentimentsof theholymanIsubscribewithallmyheart.Isolemnlyholdthatmanandapostateangelsdid,bytheirsin,thatwhichwascontrarytothewillofGod,totheend that God, bymeans of their evil will,might effect that which wasaccordingtoHisdecreeingwill.Ifanyoneshouldreplythatthisisabove

thecapabilityofhismindtocomprehend,Ialsoacknowledgeandconfessthe same. But why should we wonder that the infinite andincomprehensiblemajestyofGodshouldsurpassthenarrowlimitsofourfinite intellect? So far, however, am I from undertaking to explain thissublime and hidden mystery by any powers of human reason, that Iwould ever retain in my own memory that which I declared at thecommencement of this discussion?that those who seek to know morethanGodhas revealed aremadmen!Wherefore, let us delight ourselvesmoreinwiseignorancethaninanimmoderateandintoxicatedcuriositytoknowmorethanGodpermits.Letallthepowersofourmindrestrainthemselves within the bounds of this reverential assurance, that Godwillednothingbythesinofman,butwhatbecameofHisinfinitejustice!

Pighiusthuscontinues:"IftheapostasyofmanbetheworkofGod,thatwhich the Scripture declares is not true when it saith, 'That all thingswhichGoddoethareverygood.'"NowIcansacredlytestify,andwithallcandour confess, that this comment ofmy adversary never enteredmymind.Ihaveeverywhereassertedthatmanwascreatedinthebeginningperfectly upright. I have constantly asserted this, I say, for the verypurposeofpreventingthedepravitywhichhecontractedbyhisFallfrombeingattributed toGod. Ihave,withequal constancy,asserted that theeternaldeathtowhichmanrenderedhimselfsubjectsoproceededfromhisownfaultthatGodcannot,inanyway,beconsideredtheauthorofit.Now,ifIhadeverassertedthatthedepartureofthefirstmanfromGodproceededinanywayfromtheinspirationormotionoftheSpiritofGod;ifIhadnot,onthecontrary,uniformlycontendedthatAdamfellbytheinstigationofthedevilandbytheimpulseofhisownheart;then,indeed,Pighius might justly have made his furious attack upon me. But now,removingasIdofromGodalltheproximatecauseoftheactintheFallofman,ItherebyremovefromHimalsoalltheblameoftheact,leavingmanaloneunderthesinandtheguilt.WhileIthusteach,then,whydoesmyopponentcalumniouslyandwickedlyslandermebyasserting that Imake the Fall ofman "oneof theworksofGod"?Buthow it was thatGod,byHisforeknowledgeanddecree,ordainedwhatshouldtakeplaceinAdam,andyetsoordaineditwithoutHisbeingHimselfintheleastaparticipatorofthefault,orbeingatalltheauthorortheapproverofthetransgression;howthiswas,Irepeat,isasecretmanifestlyfartoodeepto

bepenetratedbyanystretchofhumanintellect.Herein, therefore,Iamnotashamedtoconfessmyutterignorance.AndfarbeitfromanyoneofthefaithfultobeashamedtoconfesshisignoranceofthatwhichtheLordGodhaswhollyenvelopedintheblazeofHisowninaccessiblelight!

And here, let my readers be assured that I offer no counsel to otherswhich I do not followmyselfwithmywhole heart. For the Lord ismywitness,myconsciencealsobearingthesamewitnessintheHolyGhost,thatIsomeditateupontheseHisstupendousjudgmentsofGoddaily,asnot to feel the least curiosity or desire to know anything beyond thatwhichInowknowandhavetestified.NordoesanymisgivingsuspicionofGod's all-surpassing justice ever steal into my mind. Nor does anyinclination tomurmurever enticemy spirit. In aword, I fully rest,notlesscalmlythanwillingly,inthefollowingsentimentsofAugustine:"God(sayshe),whocreatedallthingsverygood,foreknewthatevilwouldariseout of that good; and He also knew that His glorious and omnipotentgoodnesswouldbethemorehighlyexaltedbyHisproducinggoodoutofevil, thanbyHisnotpermittingevil tobeatall.Heordainedthe lifeofangelsandofmen,thatHemightfirstofallmakeitmanifestbythatlifewhat freewillcoulddo, and thenafterwards showwhat theblessingofHisgraceand the judgment of His justice could do." To these DivinesentimentsIwouldmerelyadd(repeatingmyheartfeltassent to them),thatiftheearsofanypersonssocontinuallyitchthattheycannotletanyoneofthemysteriesofGodremainhiddenandclosed,thatteacherwouldbeworsethaninsanewhoshouldattempttosatisfysuchdisciplesbyhisinstructions.

No! Let us rather hear, and tremble at, that which happened toDavidwhenhewasinclinedtoinquireintocertainunusualjudgmentsofGod,which appeared in the external circumstances of persons and of thispresent life: "So foolishwas I (says he), and ignorant; Iwas as a beastbeforeThee"(Ps.lxxiii.22).AnexaltedprophetlikeDavid(wesee)couldnotattempttobewisebeyondwhat is lawfulwithoutbeingconfoundedand made to feel himself to be, as it were, a brute beast. Is it to besupposed, then, that we can indulge with impunity a preposterouswantonnessofmindinattemptingtocomprehendthecounselofGod,thedeepestofallthingsinheavenorearth?AfterPaulhadtestifiedthatGod

chose whom He would out of the lost mass of mankind, and hadreprobatedwhomHewould, the apostlewas so far from attempting toexplain how or why God did so, that, overwhelmed with wonder,admirationandawe,heburstforthintotheexclamation,"Othedepth!"etc.Shallwe,then,unawedbythat"depth"anddestituteofallreverence,daretosearchintothe"depth"oftheFall,andtoinquirehowitwasthatGod suffered the whole human race to fall in Adam? I have alreadyobservedthattheFallofAdamisastandinglessonofhumilitytoallhisposterity; a lesson fromwhich theymay learn that they are nothing inthemselves, and can do nothing to regard eternal life; that Adam wasperfect,andcoulddoperfectly,andyethe fell! "Othedepth!"Now, theoneandonlyrightruleofbeingwise is for themindofmantorestrainitselfbythatbridleofwonder?''Othedepth!"etc.

We have not. however, touched upon this mighty question even thuslightly,merelybecauseitwasabstruseandhiddenintheinmostrecessofthesanctuaryofGod,butbecauseanidlecuriosityisnottobeindulged,ofwhichcuriosity,high-mindedspeculationisthefoster-motherandthenurse. And although I greatly approve all that Augustine says in his"CommentaryonGenesis"(chap.xi.4-8),whereheisbringingallthingsdownto forma lesson inthe fearandreverenceofGod;yet thatotherpart,whereheshowsthatGodchoseoutofthecondemnedraceofAdamthosewhomHepleased,andreprobatedthosewhomHepleased,appearsto me to be far more calculated to inspire and exercise faith; and histreatment of that subject is likely to produce more abundant fruits. I,therefore,formypart,findmorefreedomandhappinessinenforcingthatdoctrinewhich contains in its teaching the corruption, sin and guilt ofhumannature.Thissubstanceofdoctrineappearstome,notonlytobemore conducive to instruction in all fundamental godliness, but to bemoretheological.Letusremember,however,thatinthislattersubstanceof doctrine, concerning the depravity and corruption of human nature,wemustreasonsoberlyandhumbly.Thegreatestcaremustbetakenthatwegono farther thantheLord leadsusbyHisWord.Forweknowtoowellhowcaptivatingtheallurementsofthereasoningsandpenetrationsofhumanwitare.Wherefore, thegreatercautionis tobeexercisedthatthesimplicityoffaithbindfastalloursensesbyhergoldenchain.

Now, that God draws men unto Himself by the secret inspiration andinfluenceofHisHolySpiritevenourdailyprayersbearwitness.Forwhenweprayforourpersecutors,whatelsedowepetitionforthemthanthatthey;maybecomewilling toobeyGodwhowerebeforeunwilling; thattheymay,withus,receivethetruthwhobeforeresistedit;thattheymayloveGodwhobeforefoughtagainstHim?Butitisopenlymanifestthatitisnotgiven toallmen indiscriminately; thatGod should,ona sudden,deem thoseworthy eternal lifewho had deserved eternal destruction ahundred times over. "Buthow it is (saithAugustine) thatGod bestowsthisgrace,makingsome,accordingtotheirjustdesert,vesselsofwrath,andmaking others, according toHis grace, vessels ofmercy; ifwe askhowthisis,nootherreplycanbegiventhanthis, 'WhohathknownthemindoftheLord?'Andthoughtheprideandinsolenceoftheworldkickviolentlyatsuchacomparison,thoughmadebytheHolySpiritHimself,yet it is by nomeans to be borne that the condition of God should beworse than that of man! For what creditor among men has not theprivilegeofdemandingpayment fromonedebtor, andof forgivingthedebts of another?" This similitude is very frequently, and mostappropriately,usedbyAugustine."Itcannotindeedbe(sayshe)butthatthe naturalmind ofmanmust, in amoment, become ruffled when hehears that the same grace of God is denied to some who are indeedunworthy, and freely given to others who are manifestly equallyunworthy.Letus,however,wellconsiderthatafterallwereequallyundereternalcondemnation,itisbynomeanslawfulorrightinustoimposeonGodarestraintthatshouldpreventHimfromhavingmercyonwhomHewill.'"Most rightly,however,doesAugustinecontend that the justiceofGod isbynomeans tobemeasuredby theshortruleofhuman justice."After all has been said that can be said (observes he) upon thissupendoussubject,lettheshortbutawe-filledexclamationoftheapostleterminate all our disputations. Let us with him stand in awe of theunsearchablemind ofGod and breathe, 'O the depth!' etc. If impudenttonguesmake a noise, contending or demandingmore, let us never beashamednorgrievedtouttertheapostle'sloudrebuke,'Nay,butwhoartthou,Oman,thatrepliestagainstGod?'"

Now, though I believe I have, in my "Institutes," already refuted withclearness and brevity the various absurdities of opposition which my

adversaries heap upon my doctrine from all quarters, that they maycalumniateanddefameit;andthoughIthinkIhaveeffectuallymetandexposedmanyof those figmentsbywhich ignorantpersonsdelude andbewilderthemselves;yet,asPighiushasfoundmuchdelight innibblingatmytestimoniesandmyrepliestoopponents,Iwillnotobjecttowashofffrommyself,asIproceed,hisvirulentsoil.

Some of our adversaries have preposterously asked, How can men becertain of their salvation if it lies in the secret counsel of God? I havereplied in these statements, which are the truth. Since the certainty ofsalvation is "set forth" unto us in Christ, it is useless, and not withoutdishonour toChristHimself, topass over this fountain of life,which isthrownopenthatmenmaydrawoutofit,andtolabourandtoilinvaintodrawthewaterofeternallifeoutofthehiddenabyssesofthemindandcounsel ofGod! Paul testifies, indeed, thatwewere "chosen before thefoundation of the world," but it was in Christ." Let no one, then, seekconfidence in his own election of God anywhere else than "in Christ,"unless,indeed,hewouldblotout,anddoawaywith,the"bookoflife"inwhichhisnameiswritten.God'sadoptionofus"inChrist"isfornootherend than thatweshouldbeconsideredHischildren.NowtheScripturedeclares that all thosewhobelieve in theonly-begottenSonofGod arethechildrenandheirsofGod.Christ,therefore,istheclearglassinwhichwearecalledupontobeholdtheeternalandhiddenelectionofGod;andof thatelectionHe isalso theearnest.But theeye,bywhichwebeholdthateternal lifewhichGodsetsbeforeus in thisglass, is faith.And thehandbywhichwelayholdofthisearnestandpledgeisfaith.Ifanywillhave the matter more plainly stated, let them take it thus: electionprecedes faith as to its Divine order, but it is seen and understood byfaith.WhatIherejusttouchupon,however,readerswillfindmorefullyexplainedinmy"Institutes."HenceChrist,whendwellingontheeternalelectionofHisowninthecounseloftheFather,pointsout,atthesametime, the ground on which their confidencemay safely rest; whereHesays,"IhavemanifestedThynameuntothemenwhichThougavestMeoutof theworld:Thine theywere,andThougavest themMe;and theyhave kept Thyword" (John xvii. 6).We see here that God beginswithHimself,whenHecondescendstochooseusandgiveustoChrist.ButHewillhaveusbeginwithChrist, ifwewouldknowthatwearenumbered

amongHis"peculiarpeople."GodtheFather issaidtohavegivenustoHis Son, to the end that each one of His chosen might enjoy theknowledgethatheisanheirofHisheavenlykingdomaslongasheabidesin Christ, out of whom death and destruction beset us on every side.Christ is therefore said to "manifest the name" of the Father unto us,because He seals on our hearts by His Spirit, the knowledge of ourelectionby theFather,which isopenlydeclareduntousby thevoiceoftheGospeloftheSon.

Now,ifwewouldbelievewhatmyfriend,Pighius,says,hewouldmakeitappear that I so labour and sweat, and so turn things upside-down, soconfoundandtransfoundeverything,astomakeitperfectlyevidentthatIam condemned by my own conscience in all I write or say. Pighius,indeed,canpouroutthefloodofhischaracteristicloquacitywithalltheease in the world, and without one drop of sweat at all. But that histonguemighthavefullplay,heseemsalwaystotakecaretowethimselfwellwithwine,thathemaybeabletoblowforthatrandom,andwithoutanycheckofshamewhatever,thoseblastsofabusethatfirstfillhistwoswollencheeks.Anotherobjectionis,"thatifthepredestinationofGodbetheimmutableandinevitablecauseofsalvation,allfaithandconfidenceinus,andtheneedofthem,areatoncetakenoutofourhands."Withoutoffering a word of my own argument in reply to a statement sopreposterouslyabsurd,Iwillmerelyobserve,thatwhenPaultestifiesthatwe are made partakers of Divine adoption, because we were chosenbeforethefoundationoftheworld;whatisthere,Ipray,inexplicableorperplexed in this doctrine and its connection? For when the apostleteaches, in the same context, that those who were thus chosen of Godfirst, were afterwards called according to His purpose, he beautifullyharmonises, if Imistake not, the sure confidence of our faith with theimmutabledecreeoftheelectionofGod.

Pighiusfartherreasonsthus:"IfallthosewhoaremembersofthebodyofChristare'writteninthebookoflife,'thendrunkards,adulterers,thieves,perjuredpersons,murderers,etc., etc.,will inherit thekingdomofGod.All this,however, is flatlycontrarytotheplaintestimonyof theApostlePaul,formultitudesofthesehavebeen'engraftedintoChrist'bybaptism,and have 'put on Christ.'" Now, in the first place, I would entreat my

readers to direct their thoughts for a minute to this loose-reinedprofanationoftheScripture,inwhichPighiussomuchdelightstorevel;andnext,thattheywouldmarkthejustjudgmentofGodinavengingthatprofanation,whichjudgmentPighiussoevidentlyexemplifiesinhimself.For,withhim, to trample under foot thewhole of Scripture together isnothing! Provided that he can deceive the eyes of his readers by falsecoloursoftheWordofGod,andmakehimselfgreatintheestimationofthe inexperienced, he will snap his finger at uprooting the very firstprinciples of all godliness. The Lord, however, deprives him of hiscommonsenses,andexposeshimtotheridiculeevenofchildren.

Now circumcision is represented by the Apostle Paul as being twofold:thecircumcisionof"theletter"andthecircumcisionof"theSpirit;"Inthesamemanneralso,weareevertothinkandspeakofbaptism.Manybearin their bodies the sign only, but are far from the possession of thereality.ThusPeteralso,afterhavingsaidthatwearesavedbybaptism,immediately declares, by way of an additional correction and caution,thatthebareexternalwashingofthefleshisnotsufficient,unlesstherebealsotheanswerofagoodconscience."Nottheputtingawayofthefilthoftheflesh(saithhe),buttheanswerofagoodconsciencetowardsGod"(1 Peter iii. 21). Wherefore the Scripture, when setting forth theSacraments, ever speaksof them ina twofold sense.When it isdealingwithhypocriteswho,gloryingintheemptysign,disregardthereality,inorder toprostrate thevain confidenceof such, it carefullydistinguishesthereality fromthe sign,bywhichdistinction theperversenessof theirminds is at once exposed and defeated. It is in this manner that PaulremindstheCorinthians(1Cor.x.5)thatitwasofnoprofittotheancientpeoplethattheywereallbaptisedintheirpassagethroughtheRedSea,and"didall eat the same spiritual food"withus, and "didalldrink thesamespiritualdrink"withus;thatis(Paulmeans),didallpartakeofthesameoutward signs of spiritual gifts with us. But when the apostle isaddressingbelievers,hespeaksoftheSacramentsintheirlegitimateandefficacioususeasanswering theendsof theirDivine institution.When,therefore,Paul is thusspeakingof theSacraments,heuses thephrases,whohave"putonChrist,"whohavebeen"engraftedintoHisbody,"whohavebeen "buried togetherwithHim,"whohavebeen "baptised inHisName,"etc.,intheiressentialmeanings.ButPighiusabsurdlyconcludes,

from Paul's use of these expressions, that all those who have beensprinkledwiththevisibleelementofwaterarereallyregeneratedbytheSpirit and are really incorporated into the body of Christ, so as to liveuntoGodandinHisrighteousness.Nor isheashamedtofillpageafterpageofhiswritingswithsuchabsurditiesasthese.Whereas,whenIamspeaking inmywritings ofmen generally, I call all those "members ofChrist" inanexternalsensewhohavebeen sprinkledwith thewaterofexternalbaptism.Shortly afterwards, however, Pighius draws in a littlehis expandedwings, and remarks thatmany fall away fromChristwhohadbeenreallyengraftedintoHisbody;andhemakes itoutthatthosewhomChristreceivedfromtheFather,ascommittedtoHis faithfulnessandcare,aresosavedbyHimastohave theirsalvationstilldependenton their own free-will. "There are many (says he) who want not theprotectionofthegraceofChrist,butwhoarewantingtothemselves."

Most certainly the indolence and ingratitude of those can never becondemned with sufficient severity who willingly withdraw themselvesfromtheprotectionofGod.ButitisaninsulttoChrist,bynomeanstobeendured,foramantosaythattheelectofGodaresavedbyHimprovidedthey takediligent care of themselves. In thismanner thatprotectionofChrist is rendered wholly precarious and doubtful, against which,however,ChristHimselfdeclaresthatthedevilandallthemachinationsof hell shall neverprevail.ChristHimself promised thatHewould giveeternallifeuntoallthosethatweregivenuntoHimoftheFather.AndHetestifiedthatHehadbeenasafekeeperofthemalluptothedayonwhichHe thus promised, and that "none of them was lost, but the son ofperdition; that the Scripture might be fulfilled" (John xvii. 2, 12). InanotherplaceHedeclaresthattheelectofGodareinHishands,andthatno one shall pluck them out, because God is mightier than the wholeworld. If, then, eternal life is certain to all the elect; if no one can bepluckedfromthehandofChrist;iftheycanbetornawayfromHimbynoviolence, no desperateness of assault; if their salvation stands in theinvinciblemightofGod;whatabrazenandaudaciousbrowmustPighiuspossesstoattempttoshakesuchacertaintyandsecurityasthis?Butthisisnotall.Hegoesontosay,"ThoughChristcastsnooneout,indeed;yetmany of their own will depart from Him. And those who were thechildrenofGodforatimedonotcontinuesuch."Pighiusherebetrayshis

wickedness and perverseness as an interpreter by his refusing toacknowledgethatall thosewhomtheFathergaveuntoChristaresafelypreservedinHishandsuntotheend,thattheymightbesaved.Because,allthosewhofallawayaredeclaredbyJohnnottohavebeenofChrist'sflockatall. "Theywentout fromus (says theevangelist),but theywerenotofus:foriftheyhadbeenofus,theywouldnodoubthavecontinuedwithus:but theywentout, that theymightbemademanifest thattheywerenotallofus"(1Johnii.19).

Ifyourdoctrineandargumentbetrue,saysPighius,thatalltheelectarethus secure in the hand of Christ "unto the end," the condition ofsalvationonwhichChristHimself laysdownisproposedinvain,whereHesays,"Hethatendurethtotheendshallbesaved"(Matt.x.22).Here,everyone must confess, that my opponent prevaricates. He hadundertaken to prove that our confidence of our salvation could notconsistentlystandwithourelectionofGod.Butnow,hisreasoningdrawsusawayfromthatpoint,andleadsustoprovethattheformernecessarilystandsonthe1atter.Ithusfindmyselfsoperpetuallytossedtoandfrobythebillowsofthisman'sviolentattacks,thatscarcelyamomentpassesinwhichIamnotindangerofbeingdrowned.But,asGodeverupholdsHiselect to prevent them from sinking, I feel quite confident that I shallstandagainstallmyadversary'sincessantstorms.WhenPighiusasksmehowIknowthatIamelected,myansweris,"Christis,tome,morethana thousandwitnesses."Forwhen I findmyself engrafted intoHisbody,mysalvationrestsinaplacesosafe,secure,andtranquil,thatitisasifIalready realised it in heaven. If Pighius say, in reply, that the eternalelectionofGodcannotbejudgedofbypresentgrace,Iwillnotattempt,on my part, to bring forward as proofs those feelings which believersexperienceinthismatter,becauseitisnotgivenunto"strangers"eventotastethatbreadonwhich the "children"ofGod feed.ButwhenPighiusdarestopratethatitisnowherefoundintheScripturethatthechildrenofGodknowtheireternalelectionbytheirpresentgrace,afalsehoodsobareandbaseisdisprovedbytheWordofGodinamoment.AfterPaulhadtestifiedthatthosewhowereelectedarecalledandjustified,andatlengthattainuntoablessedimmortality,fortified,asitwere,byastrongbulwark on every side, he thus exults and triumphs, "Who shall standagainstGod'select?"etc.Andthatnoonemightsupposethisdoctrineof

securitytoapplytoallmengenerally,hedirectlyafterwardsappliesittothe peculiar use of each believer: "For I am persuaded (says he), thatneither death, nor life, nor angels, nor principalities, nor powers, northingspresent,northingstocome,norheight,nordepth,noranyothercreature, shall be able to separate us from the love ofGod,which is inChristJesusourLord"(Rom.viii.33,38,39).Now,whereasPighiuswillhaveitthatthebeliever'sconfidenceofeternalsalvationmaybebrokenshort at anymoment, Paul extends it into futurity and into an eternitybeyond the limit of this present life, and demonstrates that such aconfidence proceeds from no other source than from God's election!Pighius,onthecontrary,sorepresents thebeliever'sconfidenceandhiselectionasoppositeandcontradictory,thathemakesthemdestroyeachother.

"What, then, does Ezekielmean (inquires Pighius)when he denouncesdestruction on the righteousman, if he shall turn aside from the rightway?"(Ezek.xviii.26.)Nowwedenynotthattherearesometimesinthereprobatemanythingswhicharefoundalso inthechildrenofGod;buthow brightly so ever they may shine with the appearance ofrighteousness,itisquitecertainthattheyneverproceededfromthespiritof adoption. Such reprobate persons, thus apparently righteous, couldnevertrulycalluponGodastheirFather.ForPaultestifiesthatnoneareever"led"by thatspiritofadoptionbutthesonso/God,whomhealsopronouncestobe"heirs"ofeternallife.Wereitotherwise,thatwhichthesameapostle testifies in anotherplacewouldnot stand good,wherehesays, "Nowwe have received, not the spirit of theworld, but the spiritwhichisofGod;thatwemayknowthethingsthatarefreelygiventousofGod."Andagain,"ButwehavethemindofChrist"(1Cor.ii.12,16).Wereitotherwise(werepeat),theapostlePaulwouldhave invaincalledthatSpirit, by which the faithful are sealed, "the earnest of their futureinheritance."But, that the right knowledge of our election of Godstrengthensourfaithinourfinalperseverance,thatoneprayerofChristoughttofurnishanabundantproof,inwhichHecommendsalltheelecttoHis heavenly Father, separating them by name from theworld, andpraying that when this world should be no more, they might remainsavedfromallitsevil,beingmade"perfect"and"one"withHimselfandtheFatheringlory(Johnxvii.).

EternalPredestination-Section5

Then follows another objection of Pighius: "It is not without purpose(sayshe) thatPaulwarnsall the faithful to takeheed that they 'receivenot the grace of God in vain,' Nor is it without a purpose, that ChristexhortsallHisdisciples to 'watchandpray.'"But ifweunderstandandhold fast the important difference between theunconcerned security ofthe flesh and that tranquil staidness ofmindwhich faith produces, theknot of this objection is untied at once. Believers ought to rest in thecertaintyoftheirsalvation.Butforwhatend?Thattheymightliestillinsleepy quiet? That they might throw themselves down in cowardlyindolence?Oh,no!Butratherthat,astheythusenjoyaquietrestinGod,theymight give themselves themore unto prayer. Paul exhorts such to"work out their salvation with fear (timore) and trembling'' (tremore)(Phil.ii.12).Whyisthisexhortation?Isitthattheymightliveinfearanduncertainty as to the issue? By nomeans. But that, nestling under theshadowof thewingsofGod, theymightcontinuallycommit themselvesuntoHiscare,dependingonHimalone,andso resting inHisalmightypower, asnot todoubt of their being victoriousunto the end.ForPaulimmediatelysubjoinsthereasonwhythefaithfulshouldbethusanxioustoshelterunderthewingsandomnipotentpowerofGod:"Forit isGod(saith he) that worketh in you, both to will and to do of His goodpleasure" (Phil. ii. 13).Moreover, that the faithfulmight not remain inhesitationandsuspense,hehadalreadyrelieved themfromallpossibledoubt."Beingconfident(saithhe)ofthisverything,thatHewhichhathbegunagoodworkinyou,willperformitunto thedayofJesusChrist"(Phil.i.6).TheHolySpirit,therefore,nowhereexhortsustothecareandexerciseofprayerunderanyideathatoursalvationfluctuatesinastateofuncertaintyordoubt, for itrestssafely inthehandofGod.Henowhereimposes upon us a fear which might tend in any way to shake ourconfidence in the free love of God. No! The blessed Spirit, by suchexhortations as these, designs only to quicken our natural slothfulnessandunconcern.

Itistocarryout,andenforce,thislastobjectionofhisalsothatPighius

calumniouslytwistsandpervertsthewordsoftheapostleintheeleventhchapter of his Epistle to theRomans: "And if some of the branches bebrokenoff,andthoubeingawildolivetree,wertgraffedinamongthem,andwith thempartakestof the root and fatnessof theolive tree;boastnotagainstthebranches.Butifthouboast,thoubearestnottheroot,butthe root thee.Thouwilt say then,Thebrancheswerebrokenoff, that Imightbegraffed inWell;becauseofunbelief theywerebrokenoff,andthoustandestbyfaith.Benothighminded,butfear:forifGodsparednotthe natural branches, take heed lest He also spare not thee. BeholdthereforethegoodnessandseverityofGod:onthemwhichfell,severity;buttowardsthee,goodness,ifthoucontinueinHisgoodness:otherwisethoualsoshaltbecutoff"(Rom.xi.17-22).Buttherealmeaningofthispassageisasfollows:Aftertheapostlehad,inthischapter,spokenofthetwofold election of his nation (the national and the eternal), and hadshownthatbythefallingawayofmanyofthem,ithadcometopassthatthose who before had been the legitimate and proper heirs of life, bymeansofthecovenantwhichGodhadestablishedwiththeirfathers,were"brokenoff"andcastout,asbanishedfromHiskingdom;afterspeakingthus of his own nation, Paul directs his word to the Gentiles, warningthemnottotriumphovertheJews,nortoofferthemanyinsult,becauseGod had taken them into their place. Now we are here carefully toobservethat,astheuniversalrejectionoftheJewsdidnoratallalterorshakethefixedelectionofGod,soastopreventHimfromsavingsome"remnant " of them, so the universal election of the Gentiles did notembraceeveryindividualoftheGentiles,soastomakethemallsharersofeternallife.Paul,Irepeat,isherespeakingofGod'stwofoldelectionofthe Jewish nation. For the whole family of Abraham had been, in acertain sense, elected of God. But asmany of themwere not ordainedunto eternal life by God's secret judgment and counsel, the greaternumber perished, though the election of God still rested on the"remnant."Now,however, that the covenant of life is transferred to theGentiles, thatgeneral adoptionof the familyofAbrahambelongs tous.Butthisdoesnotprevent those fewof the familyofAbrahamfromstillenjoyingtheiradoption,whowereordainedthereuntobythesecretgoodpleasureanddecreeofGod.

Paul, therefore,when thus contrasting theGentileswith the Jews, calls

theformer"wildolivetrees"engraftedontheoriginalsacredrootafteritsnaturalbrancheshadbeenbrokenoff.Noristheapostleherespeakingofindividualsinaprivatesense,nor ishetreatingof thesecretelectionofGod abstractedly. He is showing what a mighty change of things wasmade when the legitimate children were rejected and strangerssubstituted in their place. Thewhole of this exhortation Paul is not somuchaddressed to thosebelieverswhohad truly and in heart receivedthe grace of God, as to the whole body of the Gentiles, which waspromiscuouslycomposedofvariousmembers,believersandunbelievers.And yet, there is nothing singular in God's restraining the pride andinsolence of the flesh inHis own Gentile children, seeing that they alllabour under this corrupt infirmity. But Pighius most ridiculouslyconcludesfromtheaboveexhortationoftheapostlethatthecertaintyofGod's election and its final accomplishment depend upon theperseverance of men. This conclusion of Pighius is, we repeat, mostabsurd,because, in the fallingawayofallmengenerally fromGod,Hiseternalelectionmustneverthelessstandandprevail.

As to the profanewho stigmatize the judgment of God, representing itunderanutterlyfalsecolour,andsaying,"Itisinvainforthereprobatetostriveafterrighteousnessandholiness,because,accordingtothedoctrineofelection,theymustultimatelyandinevitablyperish."Suchacalumny,asitistheoffspringofthegrossestignorance,maybeshakenofffromusbyaverybriefreply, thus:Therecanbenorealdesireofdoinggood inmenwhichdoesnotproceedfromGod'selectionofthem.Thereprobate,however, made, as they are, vessels unto dishonour, never cease toprovoke the vengeance of God upon themselves; thereby manifestlyproving,as inwritten characters, that they are ordained todestruction.ToPighius,however,suchadoctrine is theveryclimaxofabsurdity.Somuchso,thathedeclaresthereisnomonstrosityequaltoittobefoundin all the discussions of this subject put together. But by this onedeclaration it is manifest that he is so carried away by a rabid lust ofrevilingall that isgood,thatabusesboilover,outofhisbreast,withoutanyrealoccasionwhatever.TheScriptureplainly teaches thatnonebuttheelectofGodareeverruledor"led"byHisSpirit.What rectitudeorright-doing thencan therebe inmanwithout the "leading"of theHolySpirit?Hence it is thatPaulsaith,"Theworksof the flesharemanifest,

which are these; adultery, fornication, uncleanness, lasciviousness,idolatry,witchcraft,hatred,variance,emulations,wrath,strife,seditions,heresies,envyings,murders,drunkenness,revellings,andsuchlike"(Gal.v. 19-21).Andhe elsewhere declares that all the thoughts of the carnalmindare"enmityagainstGod"(Rom.viii.7).

Whatinconsistency,then,isthereinmyaffirmingthatallthosewhoarenot regenerated by the Spirit of God are the slaves of sin, and carriedheadlongatthewilloftheflesh?ThosewhomGodchooses,HejustifiesbyHisownrighteousness.Whatmarvel, then, if thereprobate,whoaredestituteoftherighteousnessofGod,shouldnonothing,norknowhowtodoanything,butsin?ButGodhaschosenHisownfortheveryendthattheymightbe"holyandwithoutblame."If,then,holinessbethefruitoffree-election,whocanbutconfessthatalltherestofmenremainsunkinthefilthandprofanityofnature?ChristdeclaresthatnonecanhearHisvoicebutHisownsheep.AndHeasserts,ontheotherhand,thatallthosewhowillnothearthevoiceoftheFathersoundinginHismouth,"areoftheir father the devil" (John viii. 43, 44).WhenPighiuswants to showthat reprobates study todogoodworks,hemust, tobe consistent, alsoshow that theirobstinacy ispleasing toGod.ButPighius, in supportofhis doctrine, that the reprobate really do devote themselves to goodworks, argues that Saul excelled inmany virtues. Nay, that he pleasedGod. That the virtues which shine in the reprobate are laudable inthemselves I by nomeans deny. And this is what the ScripturemeanswhenitsaysthatSaul,andothersof thesamecharacter,"didwhatwasright."ButasGodlooksat theheart, thefountainfromwhichallworksflow,aworkwhichis,inageneralsense,goodinitself,mayneverthelessbean"abominationinthesightofGod."Infact,thisfirstprincipleofallgodliness iswholly unknown to Pighius: "that there is nothing so purethat theuncleannessofmanwillnotdefile." It isnowonder, therefore,that our opponent, looking at the works of Saul, while wearing hisexternalmask, laudshis innocenceandvirtues.WhenPighius contendsthatSauldidinoneinstancepleaseGod,Igrantit,andImakethiscaseanexceptiontomygeneralremark.Goddid,indeed,sohonourhiminhisofficeasking,thatthehouseofIsrael,aswefindintheScripture,neveroncecensuredhim,asEzekielalsotestifies.SoJudaswaschosentotheapostolic office. Will Pighius conclude that Judas was therefore

numberedamongthechildrenofGod?Butmyopponentcalumniatesallthismy testimony,makingme to be speaking all the timeof the singleactions of life abstractedly considered; whereas I am speaking of thecontinuous course and tenor of life. In a word, if wemake not all thegoodness and righteousness that can be found inman to proceed fromtheSpiritofsanctification,thewholetestimonyoftheScripturesmustbeshaken.

It is useless to spend farther time and trouble in replying to the othercavilsofouradversary.Hisnextobjectionisineveryenemy'smouth:"Allteaching isvain,andallexhortationworthless, if strengthandpower toobeywhollydependontheelectionofGod."Andthisfarthercavilisakinto it: "Men will, as an inevitable consequence, give themselves up toindolenceandunconcernwhentheyarethustaughttorestintheeternalcounselofGod."Thereplies to theseobjections,alreadygivenbyme inmy"Answers,"aresoattackedbyPighiuswithhisusualabuse,thatIwillallowthemtoremainquiet,andwillnotrepeat themhere tobedefiledagainbyhishands

Butif therebeanyultramoroseoneswhoarenotyetsatisfied,andwhoconsiderthatthereismoreweightinthetestimonyofAugustine(whichacknowledgmentIhaveoftenandwillinglymademyself),Iwillproducehis sentiments on this subject in his ownwords, thereby testifying myownassent to their truth.Hiswords,as found inhisbookentitled,"Onthe Blessing of Perseverance," are these: "Men say that the doctrine ofpredestination stands adverse to all preaching, rendering it altogetheruseless.According to this, thepreachingofPaulhimselfwas altogetheruseless,whichwasfullofthisdoctrine.DidnotthisgreatteacheroftheGentiles preach the doctrine of predestination continually? But did weeverhearofhisceasingtopreachtheWordofGodbecausehefoundhispreachinguseless?Paulpreached,'ItisGodthatworkethinyou,bothtowill and to do ofHis good pleasure.' But dowe ever find that, on thataccount, he ceased to exhort us 'to will' and wish those things whichpleaseGod, and 'towork' ourselveswith all our power?Paul preached,'HethathathbegunthegoodworkinyouwillperformituntothedayofJesusChrist.'Butdidheeverceasetopersuadementobeginthemselves,andtopersevereuntotheend?Nay,theLordHimselfcalleduponmento

believe in Him. And yet His declaration is eternally true, and Hisdescriptionnotwithout its solemnpurpose,whenHe testifies, 'Nomancan comeunto (that is,noone canbelieve in)Me,unless itweregivenhim of My Father' (John vi. 65). Nor, on the other hand, is theexhortationof theLordtobelievevainbecauseHisdescriptionof thosewho alone do believe is true. How can it be said that the doctrine ofpredestinationstandsagainstpreaching,andexhortation,andcorrection,andrendersthemuseless(whichareallsofrequentlyusedinScripture),whenthesameScripturespeakssomuchofpredestinationalso?"

Shortlyafterwardstheholyfatherremarks,"Thosehearthesethings,anddothem,towhomitisgiven;butthosetowhomitisnotgiven,dothemnot,whethertheyhearthemnot,orhearthem.Neither,therefore,isthepreachingoffruitfulandperseveringfaithtobewithheldbecauseofthenecessity of preaching predestination, in order that men, by thepreachingoftheformer,mighthearthosethingswhichtheyoughttodo,andthattheytowhomitisgivenmightdothem.'Buthowshalltheyhear(astheapostleargues)withoutapreacher?'Nor,ontheotherhand,isthepreaching of predestination to be withheld because of the necessity ofpreaching that faith which is fruitful, and which persevereth unto theend,inorderthathewholivesinfaithandobediencemaynotgloryinhisobedienceasbeinghisown,butthegiftofGod,asitiswritten,'Hethatglorieth,lethimgloryintheLord.'""Andagain(continuesAugustine),ashethathathreceivedthegiftsotodorightlyexhortethandpreacheth,sohe thathath received thegift so todohearethandobeyeth.Hence it isthattheLordsofrequentlysaith,'Hethathathearstohear,lethimhear.'And from whom those who have the gift receive it the Lord Himselfshowsus: 'Iwill give them (saithHe) a heart to knowMe, and ears tohearMe.'Earstohear,therefore,arethegiftitselfofallobedience,withwhich all those who are endowed come to Christ.Wherefore,we bothPREACHandEXHORT.Thosewhohaveearstohear,hearusandobey;butinthosewhohavenot,thatsolemnscriptureisfulfilled:'Thathearingtheymighthearandnotunderstand;'hearing, indeed,withtheoutwardearof thebody, butnotwith the inward ear of theheart.Butwhy it isgiventoonetohear,andnottoanother;whyitisgivenoftheFathertosometocomeunto theSon,andnot toothers?soweask thisquestion?The reply is, 'Who hath known the mind of the Lord?' Are we, then,

therefore,todenywhatismanifestbecausewecannotcomprehendwhatishidden?

"Fromthisisplainlyseen(continuestheholyman)howpreposteroustheextremecautionofthoseiswho,throughfearofsomesupposedabsurdityorcontradictioninit,wouldhideoraltogethersuppressadoctrinemostnecessarytobeknown.Butsupposethatsome,uponhearingthedoctrineof predestination, give themselves up to indolence and unconcern, andrush headlong from diligence and labour into concupiscence, followingtheir own lusts, is all that is said in the Scripture concerning theforeknowledge of God therefore to be considered untrue? Would notthosehavebeenifGodhadforeknownthattheywouldbegood,althoughthey are now revelling in wickedness? And if God foreknew that theywould be evil, evil they will be, in whatever goodness they may nowappear to shine.Are, then,all those thingswhich theScripture saith intruth concerning the prescience of God to bedeniedor held in silencebecausesuchcasesasthesearefoundamongmen?Andthat,too,whenitiscertain,thatifthesetruthswerenotdeclared,menwouldneverthelessrushintoothererrorsofsomekind?

"Areasonfornotdeclaringthetruth(continuesAugustine)isonething;thenecessityofdeclaringthetruthisanother.Toenumeratethevariousreasonsassignedfortheproprietyofnotdeclaringthetruthwouldexceedbothourlimitsandourpurpose.Onereasonassignedis:Lestthosewhodonotunderstandshouldbemadeworse,whilewearewishingthatthosewhodounderstandmaybemadewiserandbetter.Butthosewhoarenotmadewiserandbetterbyanycertaindoctrineoftruthwhichweteachareassuredlynotmadeworse.Butwheretherealityofthecaseis,thatwhenwe are declaring a doctrine of truth, he who cannot understand it isrenderedworsebyourdeclarationofit,whilehewhocanunderstanditisrenderedworsebyourkeepingsilence,?Whatistobedone(itisasked)insuchacaseasthis?Why,isitnotmuchbetterthatthetruthshouldbedeclared, inorderthathewhocanreceive itmayreceive it, thanthat itshouldbe kept back in silence, thatneithermay receive it? For by thissilence both are rendered worse?he that does, and he that does not,understand. Whereas, he that does understand might, by hearing thetruthandreceivingit,teachothersalso.Hence,someofusareunwilling

todeclareandteachthatwhich,accordingtothetestimonyofScripture,weoughttodeclareandteach.Andthecauseofthisourfear is, lest,byour speaking out, he should be offended who cannot understand us.Whereasweought also to fear, lest, byour silence,hewhowouldhaveunderstoodus,hadwespoken,shouldbelefttobecarriedawayperhapsbythefalseteachingofothers."

This sentiment, thus briefly expressed, Augustine afterwards expandsand confirms in the followingmanner: "Wherefore, if the apostles andthoseteachersoftheChurchwhofollowedthem,performedthetwofoldservice,solemnlyholdingforththedoctrineofGod'seternalelection,andalsoretainingthefaithfulunderthedisciplineofagodlylife,whyshouldthesemenofourdaythinktheyactrightlyinthematteroftheirteachingby keeping themselves shut up in silence within the strong tower ofinvincibletruth,holding,astheydo,thatthoughwhatissaidconcerningelectionbeeternallytrue,yet that itoughtnottobepreachedopenlytothepeople?Onthecontrary,however,thedoctrineofelectionoughttobepreachedconstantlyandthoroughly,thathethathath'earstohear'mighthear.Andwhohaththese'ears'buthewhohathreceivedthemfromHimwhohathpromisedtogive them?Wherefore, lethim that receivethnotthetruthrejectit;butlethimthathearethandunderstandeththetruth,receiveitanddrinkit,anddrinkandlive!Asthereforegodlinessistobepreached, that God may be rightly obeyed and worshipped; so ispredestinationtobepreachedalso, that hewho 'hath ears to hear' thefreegraceofGodmightgloryinGod,andnotinhimself."

Hence, though there was in this holy man Augustine a singulardevotedness to theedifyingof theChurch,yethesowisely tempers thesystem of preaching the truth, that he would have offence guardedagainst(whereitcanbedonelawfully)withallprudence.Hisadmonitionis, thatwhatsoever truthsarepreachedshouldbepreachedat the sametimeconsistently.Heremarks:"Ifanyoneshouldaddressthepeopleandsay,Ifyebelievenot,itisbecauseyearepredestinatedofGodtoeternaldestruction such an one would not only foster his own indolence, butwouldindulgemalicetowardshishearers.Ifapreachershouldextendhissentiments into the future, and should say that those who heard himneverwouldbelievebecausetheywerereprobates,suchpreachingwould

be IMPRECATION, not DOCTRINE!" Teachers of this descriptionAugustine would have expelled from the Church at once (and mostdeservedly)asfoolishordesigningprophets,fromwhomnogoodcanbeexpected.And the holy father elsewhere truly contends that a preacherthenprofitsotherswhenhepitiesthemandhelpsthemforward,andwhoinvites those whom he wishes to benefit to proceed in the right way,withoutanyappealtothemintheformoftauntingrebuke.ButwhysomeprofitbythepreachingoftheWordandsomeprofitnot,farbeitfromustosaythatthisisaccordingtothejudgmentorwisdomofthe'clay,'whenitisallaccordingtothewillandwisdomofthe"potter"!

Whenmendocome into thewayof righteousness,or return into it, bymeansofholycorrectionorrebuke,whoisitthatworkssalvationintheirhearts but He who 'giveth the increase,' whoever soweth, or whoeverwatereth? No free will of man can resist Him that willeth to save.Wherefore,wearetorestassuredthatnohumanwillscanresistthewillofGod,whodoethaccordingtoHiswillallthingsinheavenandinearth,andwhohasalreadydonebyHiswill the things that shallbedone.Nowillofmen,we repeat, can resist thewillofGod, soas topreventHimfromdoingwhatHewilleth,seeingthatHedoethwhatHewillwiththewillsthemselvesofallmankind.AndwhenitisHiswilltobringmenbyany certainway thatHemay please, doesHe bind their bodies, I prayyou,withchains?O,no!Heworkswithin;Hetakesholdof theirheartswithin;Hemovestheirheartswithin;anddrawsthembythose,now,newwillsoftheirownwhichHehasHimselfwroughtinthem.ButthatwhichAugustineaddsincontinuationmustbynomeansbeomitted."Sinceweknownot (says he)who belongeth to the number of the predestinated,andwhodothnot,weoughtsotofeelastowishalltobesaved.Fromthisitwillcometopassthatwhosoevershallcomeinourway,weshalldesireto make him a partaker of the peace which we ourselves enjoy. 'Ourpeace,' however, will nevertheless 'rest upon the sons of peace.'Wherefore, as far as we ourselves are concerned, wholesome and evenseverecorrectionwilleverbemadeuseofbyusasamedicinetowardsallmen,bothtosavethemfromperishingthemselves,andtopreventthemfromcausing others to perish.But itwill be ofCod alone tomake thatmedicinebeneficial to thosewhomHe foreknewandpredestinated."If,then, these things be true, and if they be thus testified by awitness so

eminent as the chief of the holy fathers, let themnot be vomited forthfromthemouthsofhatredupontheheadofCalvinbyhis ignorantandevilly-disposedpersecutors.Iwould,however,thattheseinsipidcautiousones,whosomuchdesiretopleasebytheirtearymoderation,wouldjustconsider that Augustine, to whom they so willingly yield the palm ofknowledge inDivine things, surpasses them justas far inmodestyalso.Thisconvictionwouldtendtopreventthemfrompuffingofftheirsouredtimidityforrealmodesty.

ButnowletmedealalittlefartherwithPighius.Myreadersmustbearinmind three special and summary particulars. First, that whatevermountain of absurdities he heaps up to launch at my doctrine, with adesigntoitssuppression,ishurlednotsomuchatmeasatGodHimself!Secondly,inorderthathemaywrestoutofmyhandsthosepassagesoftheScripturewhichmakeforme,heshewshimselfsoignorantatriflerastomake itmanifest thathe cannot support his own cause in any otherway thanby corrupting and subverting theBiblealtogether.And lastly,thatherushesheadlongintosuchanextremeofimpudence,astoappeal,without hesitation, to Augustine himself as an authority for hisabsurdities."IfGod(arguesthisworthlessanddaringmortal)createdanymen for destruction, He is not worthy of being loved. Those poorcreatures,whoweredeprivedof eternal lifebe/ore theywereborn,aremore deserving of pity than of punishment." Now, if the testimonieswhich this aweless being attempts to shake were mine, he would befightingagainstamortalman.ButsinceitisGodHimselfwhomhethusinsults and reproaches, I shall feel no shame in applying to him ahundredtimesoverthesolemnappealof theapostle,"Nay,butwhoartthou,Oman,thatcontendestagainstthyMaker?"Thismiserablemortalfeels now, and all his fellows will hereafter feel, the effects of thosereproacheswhichtheyhurlatGodfromtheir foulandprofanemouths.Suchreproachesfailandfallbytheweightoftheirownwickednesslongbeforetheyreachheaven.Theironlycertaincourseistofallback,withalltheir weight, upon the heads of those who utter them. Let me bepermitted just to produce one specimen of this rebel's foulmadness inadulterating the Scripture. The ninth chapter of Paul's Epistle to theRomansisbothconfoundedanddismemberedinthefollowingmanner:?

At his commencement, to save all labour and trouble in untying theGordianknot,hecuts it right inhalves (ashe thinks)bythisoneword.HesaysthatIsraelwaschosenofGod,butnotallIsraelites,because(hesays) the descendants of Israel did not all truly represent their fatherIsrael,whoreceivedthatnamefrom"seeing."AndfromthisheconcludesthatGod'selectionbecomesnotrealandratifiedinanybutinthosewho"open their eyes."But this pre-eminent teacher of clear-sightedness, ininterpreting the name Israel, is most ridiculously stone-blind himself,while thus vainly attempting tomake a sharp point out of a blunt log.Meantime,this blind instructornever thinks of the fact that Israel (the"open-eyed"one,accordingtohislucidinterpretation)wasmade"open-eyed"bythepeculiargraceofGod,forhehadbeenchosenofGodeveninthe womb of hismother. Nor do any others ever possess "eyes" to seeGod,orHistruth,butthosewhosemindsGodHimselfenlightensbyHisSpirit.AndthoseonlyaredeemedworthythelightofHisSpiritwhomHeadopted for Himself even while still in their blindness, and whom HemakesHischildren.Afterthis,Pighius,likeawildbeastescapedfromhiscage, rushes forth, bounding over all fences in his way, uttering suchsentimentsasthese:"ThemercyofGodisextendedtoeveryone,forGodwishesallmentobesaved;andforthatendHestandsandknocksatthedoorofourheart,desiringtoenterTherefore,thosewereelectedbeforethe foundation of the world, by whom He foreknew He should bereceived.ButGodhardensnoone,exceptingbyHis forbearance, in thesame manner as too fond parents ruin their children by excessiveindulgence." Just as if anyone, by such puerile dreams as these, couldescapetheforceofall thosethingswhichtheapostleplainlydeclares indirectcontradictiontosuchsentiments!Andjustasifitwerenothingatalltohisreaders,whenPaulpositivelyassertsthat,outofthetwins,whiletheywereyet in thewombof theirmother, theonewaschosenandtheotherrejected!andthat, too,without any respect to theworksof either,presentorfuture(oftheformerofwhichtherecouldbenone),butsolelybythegoodpleasureofGodthatcalleth!Asifitwerenothing,whentheapostletestifiesthat"itisnotofhimthatwilleth,norofhimthatrunneth,butofGodthatshewethmercy,"whohardenethwhomHewill,andhathmercy on whomHe will! As if it were nothing when the same apostleavers, "that God sheweth forth His power in the vessels of wrath,"inorderthatHemightmakeknowntherichesofHisgraceonthevesselsof

mercy"!Paul undeniably here testifies that all those of Israel whoweresaved were saved according to God's free election; and that, therefore,"theelectionobtainedit,andtherestwereblinded"(Rom.xi.7).Allthesesolemnparticulars,however,wehavemorefullydiscussedintheirorderinourprecedingpages.

Ifouropponentwereahundredfoldmoreacute,andcleverthanheis,allthe cavils he could muster would never prevent even the deaf fromhearing the loud. thunderof the abovedeclarationsof the apostle.Andyet,afterhavingheapedupwords,mountainonmountain,heleavesthisfeeblemountain of his own standing at last: "God did not create thosereprobates whomHe foresawwould be such, but He knew that somewhomHeshouldcreatewouldbereprobates."Butwhat isall this folly,moreorless,thanbedaubingtheeyesofthePotter,andHishandsalso,inorderthatwemightnotbeabletodiscernHisrealformandfeatures,nor to see His work? And it is just the same when he attempts todisentanglehimselffromtheDivinenetoftheapostlewhichlieshiddenin the first chapter of his Epistle to the Ephesians. He so sports andflourishes his bombast, as if, by his loud, empty noise, he could strikeeventheapostlehimselfdumb,andforcehimtobesilent."God(saysthisvain mortal) chose us in Christ, because He foreknew that His grace,whichotherwisewasfreetoall,wouldfindaplaceinusonly,andthatwealoneshouldreceive it.Hechoseusoutofallmen,becauseHeforesawthatthatwhichwassetbeforeallmenfortheirreceptionwouldbecomepeculiartous,whoalonewouldreceiveit.ItwasthusthatHechoseus'tothegloryofHisgrace,'whichsanctifiesus;justinthesamemannerasthepraise of all belongs to the preceptor, while doctrine and its benefitbelong to thescholar."As if thateternalpurpose,whichPaulelsewheresetsforthinoppositiontoallhumanworks,werenotthepurposeofGodalone!As if the glory of free grace were not, in this passage, morestrikingly exhibited under the expression, the "good pleasure of God,"thanbyanyotherterms!Why!Godissaidtohavesavedus"accordingtoHis goodpleasurewhichHepurposed inHimself" for this very reason,because, finding no cause in us, He made Himself the cause of oursalvation. Is it for nothing, think ye, that the apostle repeats five timesoverthatthewholeofoursalvationistheeffectof,anddependentupon,that eternal decree, purpose and good pleasure of God? Is it with no

intentwhateverthattheapostledeclaresthatwewere"blessed"inChristbecause we were "chosen" in Christ? Does not the apostle refer allsanctificationandeverygoodworkto theelectionofGod,aswatersaretracedtotheiroriginatingsource?DoesnotPaulattributeittothesamegrace that we are the "workmanship of God, created unto good works,whichHehathbeforeordainedthatweshouldwalk in them"?WhydidGodchooseusout,andseparateusfromtherest,butthatwemightknowthatwearewhatweare,andthatweareblessedaboveallothersbythefree favour of God alone? Behold, then, readers, how sweetly (!) God'sforeknowledgeofgoodworksinus,accordingtothedoctrineofPighius,harmonises(!)withtheapostle'scontextinthefirstchapterofhisEpistletotheEphesians!Howmuchbetterwouldithavebeen,inouropponent,tohaveretainedthecharacterofanadmireroftheapostle,which,foramoment,hewascompelledtoassume,thantohaveturnedthusasideonasuddentohaughtyspeculations,andtohavethrownoffthemaskoftheadmirer altogether to his own exposure.These great subjects, however,which Ihadmore fullydigested in the formerpartof thiswork, Ihavenowonlycursorilytouchedwiththelip.

Thisworthlessbeing,Pighius,indeed,flogsAugustineseverelyforbeingaman(ashesays)who,inthediscussionofthisgreatsubject,betraysmoreviolent impetuosity than calm reason; one who dashes up against thisthingandthatpersoninhisway,andwhobringsforththosethingswhichseem to be utterly at variancewith the goodness of God. And yet, thissame vain mortal, devoid of every feeling of modesty, appeals to thissameholyfather'sauthority,inconfirmationofhisownabsurdities.Andwith what impudence he does this, I will demonstrate in a few shortwordsHelaudsthe industryof theholyman forhishavingsocarefullywinnowed this important question in his bookwritten to Simplicianus,BishopofMediola.Butdidthisfellowreallyeveropenthatbook?Idoubtit;becausehemakesittobeonebookinsteadoftwo!AnditissomethingrathermarvellousthatthisveryeminentinterpretershouldhavesingledoutthisproductionofAugustinefromallhisotherworks,whichworktheholyfatherhimselfacknowledgesthathewroteatthecommencementofhisepiscopate.ForalthoughAugustinewrotethatbookagainstPelagius,hedoesnothesitatecandidly to confess thatheafterwardswrotemuchmore fully and solidly on that subject. His own words are these: "The

predestinationofthesaints is, indeed,setforthbymeinthatbook.Butnecessityafterwards compelledme todefend that doctrinewith greaterindustry and labour when I was contending for the truth against thePelagians. For I always found that each heresy, as it arose, brought itsown questions into the Church, against which the Divine Scripturerequired defence with greater diligence than if no such necessity hadarisen."

But let us now see what that authority is which this impudent personadducesfromtheworksofAugustine."Myauthor(sayshe)standsintheopinion that the rejection or contempt of vocation is the cause ofreprobation,and thisopinionhe fullyaffirms."Now the fact is that themind of Augustine is directly the contrary. For in his book, entitled,"Recollections."hesays, "Ionce labouredhard for the freewill ofman,until thegraceofGodat lengthovercameme."ButIwillomittonoticeherewhathefarthersaysinthebooknowinquestion,andinotherplacesbeforecitedbyme,whereinhe isexplaininghismind,whichisofmorevaluetothefaithful,at least, thanathousandopinionsofPighius,orofanyothers likehim.HowthendoesPighiusdare,withsomethingmorethan impudence, to refer to Augustine as an authority for thosesentiments which, throughout his whole work, he rejects with adetermination quite as great as the candour with which he condemnsthem? But that I may not pursue these observations too far, I onlyobservethatthoseauthoritieswhichPighiusadducesareindeedextantintheworkofAugustineinquestion;butthefactis,thattheyarerefutedinthe same page on which they are found. "If (argues Augustine) theScripturesaith,'Itisnotofhimthatwilleth,norofhimthatrunneth,butof God that showeth mercy;' because the will of man alone is notsufficienttoenablehimtolivejustlyandrighteously,unlessitbeaidedbythemercyofGod;ifthisbethecase,wemightjustaswellargue,andtheScripturemightjustaswellsay,'ItisnotofGodthatshowethmercy,butof man that willeth.' For, according to this, the mercy of God is notsufficient,unlessitbeaidedbytheconsentofourwill.Butthetruthandthe fact are, that ourwilling is vain unless Godhave mercy. But howshall it be said (I knownot) thatGod's havingmercy is vainunlesswealsowill?ForwhereGodhathmercywearesuretohavewill,becausetheverynatureofthatmercy,whenshown,istomakeuswilling,according

tothatwordoftheapostle,'ForitisGodthatworkethinyoubothtowillandtodo.'Forif itbeinquiredwhetherornotagoodwillbethegiftofGod,whowillbefoundsodaringastodenyit?"

Shortly afterwards Augustine draws this conclusion: "Wherefore, thetruthisthat'itisnotofhimthatwilleth,norofhimthatrunneth,butofGod that showethmercy,' because, althoughGod callethmany, yet Hehath mercy on those only whom He so calleth, as to make that calleffectualinthemthattheymayfollowit.Hence.itwouldbeutterlyfalseifanyonewere tosay, 'It isnotofGod that showethmercy,butofmanthatwilleth;'becauseGodhathmercyonnooneineffectuallyorinvain.On whomsoever God hath mercy, him He so calleth as to make themanner of his calling effectual, so that he shall not re/use Him thatcalleth."Wherefore,Pighiusspokewiththegreatest truthwhenhesaid,inhis prefatory remarks, that this great question of predestinationhadbeen industriously winnowed by Augustine in his book addressed toSimplicianus.Buthehimselfmostgrievouslytransgressesinthematter.Forwhileheiscatchingatthechaffblownaboutintheair,hedisregardsaltogetherthewheatthatisevidentlyleftuponthefloor.

But some small spacemust now be found for dealingwithGeorgius ofSicily. All things connectedwith thismiserable creature are so insipid,vain and disgusting, that I really feel ashamed to spend any time orlabour inhisrefutation.NorwouldIcondescendtoenter the fieldwiththisshadow,ifthesillyconsternationofmanyathispretensionsdidnotcompelmetodoso.AndIdoubtnotthattherewillbemanywho,fromtheirconsideringtheeasyvictorywhichImustofnecessitygainoverhistrifling puerilities will quite deride my needless attempt. Indeed, if hewerenotamischievousperson,Ishouldconsiderhimmuchmoreworthyofbeing trampledunder foot in contempt, thanofbeing refutedby theuseofwords.Butashisbooks,flyingthroughoutItaly,drivemanymadoneveryside,Ihadrather,insuchakindofnecessity,actalittleofthemadmanmyselfwithsuchamadfellow, thansufferbysilencesomuchmischief to be done in the Church by his madness. When of old theprophetEzekielsawthatcertainoldprophetesseswereblindingtheeyesof the people, he felt no shame in entering into the battlewithwomen(Ezek. xiii. 17). Let us, therefore, if we would be the true servants of

Christ, not feel aggrieved at being compelled to take up arms for thepurposeofdrivingawaythose,whosoevertheymaybe,whoarelabouringwithalltheirmighttothrowtheirchaffintothegranaryoftheLord.

When we testify that men are predestinated either to salvation or todestruction by the eternal counsel of God, Georgius considers that wehallucinate and are deceived in that matter on three accounts inparticular. The first of which, he says, is that we are ignorant that thewordelectionisreceivedindifferentsensesintheScripture."ForGod,heobserves,issometimessaidtoelectorchoosecertainpersonstoacertaintemporaloffice,wherenomentionwhatever ismadeofeternal life,noranyconsiderationof it entertained.Butbywhatkindof argumentswillthisstupidtriflerattempttopersuadeusthatwearesoinexperiencedintheScripturesasnotyet toknowthatSaul,whowasreallyareprobate,wasyetchosenorelectedtobeking?andthatJudas,whowasoneofthetwelve,whomChristdeclaresthatHeHimselfhadchosen,wascalledbyChristadevil?WhydoesnotthisvainfellowpointoutsomepassagesoftheScriptureashavingbeenevillyandimpiouslybroughtforwardbyusinsupportofourtestimonywhichwillmakeourerrorsmanifest?Thefactis,thatthisdreamerfabricatesdreamsofhisownwhicharethechildrenofhisownbrain,andagainstthesehewageswarasiftheyreallywereourdreams. And yet it is marvellous, meanwhile, how utterly he forgetshimself and his own precept concerning the different meanings of theword election, when he attacks us and applies to us the words of theapostle:"Lest,afterIhavepreachedtheGospeltoothers,Imyselfshouldbecomeareprobate"(oracastaway).Forheconcludesfromthispassagethat Paul (according to the doctrine of election) positively uttered afalsehoodwhenheexpressedhisfearlesttheimmutableelectionofGodshouldfailinhiscase;andthathereallyknewnot,orwasnotcertainof,hisownelection.Nowthismiserablebeingdoesnotseethat"reprobate"(or "disapproved") is in this passage, opposed to "approved"; and"approved" would signify that such an "approved" one had given sureevidences and proofs of his godliness. How was it that the differentmeaningsoftheterm"reprobate"didnotcomeintothemindofoursillyopponent? For when "reprobate silver" is spoken of by the prophetJeremiah (Jer. vi. 30), and "reprobate earth" in Paul's Epistle to theHebrews (Heb. vi. 8), it does notmean that such "reprobate silver" or

"reprobateearth"wasordainedofGodtoeternaldestruction;butthatitwassilverandearththathadbecomealloyed,adulterated,unfruitfulandworthless.Andthattheterm"reprobate"appliestomeninthispassageoftheapostle,asitdothalsoinanotherepistle,isatoncemanifestineachplacefromthecontext.Andyet,theelectiontoanytemporalofficeissoplainly distinct from that eternal election by which God chooses andadoptsusuntoeverlasting life, that theScripturesometimes joinsthemtogetherinthesameperson,onaccountoftheirimmediateaffinity.

Thus, when Paul glories that God "separated" him from his "mother'swomb," he is speaking of his apostolic office. But the same apostle,ascendingyethigher,gloriesatthesametimeinthegraceofGodalso,bywhich he had been called unto the hope of salvation. In like manner,Christ, althoughHedeclares thatoneof thosewhomHehad chosen totheapostolicofficewasadevil,yetelsewherejoinsthegraceofadoptionwith the apostolic honour, saying, "Ye have not chosenMe, but I havechosenyou; that ye should go andbring forth fruit, and that your fruitshouldremain."ForHedeclaresthatHisownweregiventoHimoftheFather, for the very end that He should not suffer anyone of them toperish, save him who was already "the son of perdition." Although,therefore,weeverywherereadintheScripturesthatGodchosetheseorthosetothisor thatkindof life,or to thisor that temporaloffice, suchfacts do not at all alter the greater fact that God chose unto salvationthose whomHewas pleased to save. Nor did the one electionmilitateagainst,contradict,contravene,orimpedetheother.

The second account on which Georgius declares we are in error anddelusion is, because we do not hold that all the believers (as he callsthem)oftheNewTestamentwerechosenuntosalvation,asthosewereofwhom the apostle speaks in the first chapter of his Epistle to theEphesians.ButwehavealreadymorethanfullyshownthatPaul inthatchapter traces the faith by which the children of God enter upon thepossession of their salvation unto eternal election as its true and onlysource;andmostcertainlyfaithisespeciallytobereckonedamongthosespiritualricheswhichare freelygiventous inChrist.AndfromwhencedoesPaultestifythatallandeveryoneofourspiritualblessingsflowbutfromthateternalandhiddenfountain?thefreeadoptionofGod?Again,

theapostleusesthesewords,"WhereinHehathaboundedtowardus inallwisdomandprudence."HowdidGod thus abound?And fromwhatsource did this abundance flow? The apostle tells us immediatelyafterwards,"AccordingtoHisgoodpleasure,whichHehathpurposedinHimself"(vers.8,9).

Wherefore,iffaithbethefruitofDivineelection,itisatonceevidentthatallarenotenlighteneduntofaith.Hence,itisalsoanindubitablefactthatthoseonwhomGoddeterminedinHimselftobestowfaithwerechosenof Him from everlasting for that end. Consequently the sentiments ofAugustinearetruth,wherehethuswrites:"TheelectofGodarechosenbyHimtobeHischildren,inorderthattheymightbemadetobelieve,not becauseHe foresaw that theywouldbelieve." I forbear to cite hereotherpassagesoftheapostlesimilartotheabove,becausetheywillhaveto be considered very shortly in their proper place. But as there is onepassage in the evangelistMatthew, where the elect of God seem to bespokenof as an infinite number,whereChristHimself says that "thereshall be such great signs andwonders shown by false christs and falseprophets that, if it were possible, they shall deceive the very elect;"Georgius explains "the elect" in this place as signifying all those whopersevereinfaithandrighteousness.Andthis interpretationisperfectlyright, provided that he at the same time confess that this perseverancedependsonelectionalone.ButGeorgius,toshutoutallideaofspecialorparticularelection,makeseach individualamongmen theauthorofhisownelection.

EternalPredestination-Section6

Thethirdaccountorcausewhyweareinerror,accordingtoourworthyfriend Georgius, is because, though the Scripture does indeed makemention ofmen being "blinded" and hardened," yet we do not bear inmind that such greater punishments are inflicted on sins of greatermagnitude.We,however,onourpart,donotdenythatwhich is clearlyconfirmedbynumberlesstestimoniesoftheScripture,thatGodpunisheswithblindness,andwithmanyothermodesofjudgment,contemptofHis

grace, pride, obstinacy, and many other kindred sins. And, indeed, allthose conspicuous punishments, of whichmention ismade throughouttheScriptures,oughttobereferredtothatgeneralviewoftherighteousjudgmentofGodinthedisplayofwhichweeversee,thatthosewhohavenot duly feared God, after they had known Him, nor have reverencedHimastheyought,havebeen"givenovertoareprobatemind,"andlefttowallowineverykindofuncleannessandlust.Butonthisdeepsubjectweshalldwellmorefullyhereafter.

Although,therefore,theLorddoththusstrikethewickedwithvindictivemadness and consternation, and doth thus repay them with thepunishmenttheydeserve;yetthisdoesnotatallalterthefactthatthereis,inallthereprobategenerally,ablindnessandanobstinatehardnessofheart.So,whenPharaohissaidtohavebeen"hardened"ofGod,hewasalready, in himself, worthy of being delivered over unto Satan by theMostHigh.Moses,however,alsotestifiesthatPharaohhadbeenbeforeblindedofGod"forthisverypurpose"(Exod.ix.16).NordoesPauladdany other cause for this, than that Pharaoh was one of the reprobate(Rom.ix.17).InthissamemanneralsodoestheapostledemonstratethattheJews,whenGodhaddeprivedthemofthelightofunderstanding,andhad permitted them to fall into horrible darkness, suffered thereby therighteouspunishmentsoftheirwickedcontemptofthegraceofGod.AndyettheapostleplainlyintimatesthatthissameblindnessisjustlyinflictedofGoduponall reprobatesgenerally.Forhe testifies that the "remnantweresaved"accordingtotheelectionofgrace,"butthatall"therestwereblinded."If,then,all"therest," inthesalvationofwhomtheelectionofGod does not reign, are "blinded," it is doubtlessly and undeniablymanifestthatthosesamepersonswho,bytheirrebellionandprovocationof the wrath of God, procured to themselves this additional blindness,were themselves from the beginning ordained to blindness. Hence thewordsofPaularemanifestlytrue,wherehesaysthatthevesselsofwrathwere "afore prepared unto destruction"; namely, all those who, beingdestitute of the Spirit of adoption, precipitated themselves into eternaldestruction by their own sin and fault. Wherefore, I hesitate not toconfessthat inthesecret judgmentsofGodsomethingalwaysprecedes,but "hidden." For howGod condemns thewicked, and yet justifies thewicked,isamysterythatisshutupinthatsecretmindofGod,whichis

inaccessible to all human understanding. Wherefore, there remainsnothingbetter,nothingmorebecomingus,thantostandinawewiththeapostle, and exclaim, "How unsearchable are His judgments, and Hisways past finding out!" (Rom. xi. 33.) For God's judgments are aprofoundabyss.

Georgius then goes on to say "that no one syllable can be found in thewholeScripturefromwhichitcanbelawfullyconcludedthatthosewhowerereprobatedbytheeternaljudgmentofGodwere'blinded,'andthatallwhichwetestifyconcerningpredestinationrestsonthemerecraftofphilosophicinvention;forthatGodcouldnotbeignorantofanyofthosethings which should come to pass, and that whatsoever things He didforesee,couldnotbutcometopassaccordingtothatforeknowledge."Tothis lyingmisrepresentationofourdoctrineIgivenoanswer.Mybooksare its standingrefutation.The fact is, thatas theunbounded favourofthereverendabbotgave thisconceited fellowthe licenseofsayingwhathepleasedamonghissillybrethren,andashehadtheaudacitytopuffoffamongthemallthedreamsthatenteredhisbrainastheoraclesofGod,he really promised himself the same credit outside themonastery. Butwhat is thebenefit ofmynowusingmanywords toprove thatwhich Ihave proved a thousand times over? ?that we do not gather thatdifferencebetweentheelectandthereprobate(againstwhichGeorgiussoviolentlybutvainlywars)fromthebareforeknowledgeofGod(accordingtothisfellow'sstupidperversionofourtestimony),butthatweproveittobe taught in numberless manifest and said passages of the HolyScripture.Andyet,thisfellowimagines,andwouldmakeitappear,thatwe war with the prescience of God alone. Readers, however, will findabovetwentyplainpassagesalreadycitedbymewhichprovethecontrarytothisvainimagination.Heboaststhatspecialandparticularelectionisa fiction of our own; for that God chooses no special or particularpersons.ChristHimself,however,declaresaloudon thecontrary, "ThatHeknowswhomHehaschosen"(Johnxiii.18).

Behold, then, readers, with what mighty war-engines of his ownfabrication Georgius labours to shake that eternal counsel of God, bywhich some are chosen to salvation and others ordained untodestruction!PauldoesindeedmaketherighteousnessofGodcommonto

all by faith, nor does he admit any distinctionwhatever, testifying that"allhavesinnedandcomeshortofthegloryofGod."Ialsoconfesswithmywholeheart,accordingtoPaul,thattherighteousnessofGodisfreelyextendedtoall throughfaith.Butwhencecomethfaithuntomen?OnlyfromthefreeilluminationoftheSpirit.AndwhomdoesPaulconsidertobe thosewho believe in Christ? Those onlywhomHis heavenly Fatherhasdrawn.AndmostcertainlyChristonHispartreckonsnooneamongHis ownbuthimwhowas given toHimbyHisFather.He accordinglydeclares that those who were given to Him were before, His Father's.Georgius, we well know, will here thrust in our faces his mad dreamabout natural faith, which absurdity it does not belong to my presentpurposetostoptorefute.IshallonlysaythattherighteousnessofGodis"untoall,anduponallthemthatbelieve"inChrist.Butonthetestimonyof thesameapostle, Iassert thatwhereonebelievethandanotherdothnot believe, it isGod alone thatmakes the difference; that it is ofGodalone that somehave theadvantageofothers inobtaining theblessing,thatnoonemightglory. Iaffirmthat, inorder thatwemightknowthethings which are freely given to us of God, our eternal inheritance issealeduponourheartsbytheearnestandsealoftheSpirit.Ialsoaffirmthat our ability to believe in Christ is given to us of God. I moreovermaintain that "the eyes of our understanding are enlightened" of God,thatwemightknow"whatisthehopeofHiscalling."Andfinally,ItestifythatfaithisafruitoftheHolySpirit.

Pauldoesindeeddeclarethat"thereisnodifference."Buthismeaningisthatthere isnodifferencebetweentheJewandtheGreek, forthatGodinvites both, equally, unto salvation. Now Georgius here affirms thatthesetworacesofmencomprehendallmankind.Beitso,hecannotbythat argument prove that righteousness is promised severally andseparatelytoeachindividualofmankind.Andsupposeweweretograntthislastpoint,wemustcomeafteralltotheoriginalpropositionandfact,thatnoonecanbecomeapartakerofthegoodofferedhim,butbyfaith.By this argument, then, the monk must be driven to the necessity ofmakingfaithcommontoallmen.Andthis,aswehavebeforeabundantlyproved,isdirectlycontrarytothemindoftheapostlePaul.Ourmonkwillfollowuphisargumentbysaying,thataccordingtoourdoctrinetheelectalonehave"comeshortof thegloryofGod."Andhowdoeshearriveat

thisconclusion?Because(sayshe)thegraceofChristispouredoutonallwho have sinned. But I so hold the grace ofGod to be universal, as tomakethegreatdifferenceconsistinthis:thatallarenotcalled"accordingtoGod'spurpose."

Georgiusimagineshimselftoargueverycleverlywhenhesays,"Christisthe propitiation for the sins of the whole world. Therefore, those whowouldexcludethereprobatefromaparticipationinthebenefitsofChrist,must,ofnecessity,placethemsomewhereoutoftheworld."Nowwewillnotpermitthecommonsolutionofthisquestiontoavailonthepresentoccasion,whichwouldhaveitthatChristsufferedsufficientlyforallmen,but effectually for His elect alone. This great absurdity, by which ourmonk has procured for himself so much applause amongst his ownfraternity,hasnoweightwhateverwithme.JohndoesindeedextendthebenefitsoftheatonementofChrist,whichwascompletedbyHisdeath,toalltheelectofGodthroughoutwhatclimesoftheworldsoevertheymaybescattered.Butthoughthecasebeso,itbynomeansaltersthefactthatthe reprobate aremingledwith the elect in the world. It is also a fact,withoutcontroversy,thatChristcametoatoneforthesins"ofthewholeworld." But the solution of all difficulty is immediately at hand, in thetruth and fact, that it is "whosoever believeth in Him" that "shall notperish,butshallhaveeternallife."Forourpresentquestionis,notwhatthepowerorvirtueofChristis,norwhatefficacyithasinitself,butwhothosearetowhomHegivesHimselftobeenjoyed.NowifthepossessionofChriststandsinfaith,andiffaithflowsfromtheSpiritofadoption,itfollows that he alone is numbered of God among His children who isdesignedofGod tobeapartakerofChrist. Indeed, theevangelist Johnsets forth the office of Christ to be none other than that of "gatheringtogetherallthechildrenofGod"inonebyHisdeath.Fromallwhichweconclude that although reconciliation is offered unto all men throughHim,yet, thatthegreatbenefitbelongspeculiarlytotheelect, thattheymightbe"gatheredtogether"andbemade"together"partakersofeternallife.

Be it observed, however, that when I speak of reconciliation throughChristbeingofferedtoall,Idonotmeanthatthatmessageorembassy,bywhichPaulsaysGod"reconcilestheworlduntoHimself,"reallycomes

orreachesuntoallmen;butthatitisnotsealedindiscriminatelyontheheartsofall those towhom itdoes come, soas tobeeffectual inthem.And as to our present opponent's prating about there being "noacceptanceofpersonswithGod,"hemust first "goand learn"what theword "person" meaneth agreeably to our preceding explanations of it;andthenweshallhavenomoretroublewithhimonthatscore.

"ButPaulteachesus(continuesGeorgius)thatGod'wouldhaveallmentobesaved.'"Itfollows,therefore,accordingtohisunderstandingofthatpassage, either thatGod is disappointed inHiswishes, or that allmenwithout exceptionmust be saved. If he should reply that God wills allmen to be saved onHis part, or as far as he is concerned, seeing thatsalvation is, nevertheless, left to the free will of each individual; I, inreturn, ask him why, if such be the case, God did not command theGospeltobepreachedtoallmenindiscriminatelyfromthebeginningoftheworld?whyHesufferedsomanygenerationsofmentowanderforsomanyages inall thedarknessofdeath?Now it follows, in theapostle'scontext, that God "would have all men come to the knowledge of thetruth."Butthesenseofthewholepassageisperfectlyplain,andcontainsnoambiguitytoanyreaderofcandourandofasoundjudgment.Wehavefullyexplainedthewholepassage in formerpages.Theapostlehad justbeforeexhortedthatsolemnandgeneralprayersshouldbeofferedupintheChurch"forkingsandprinces,"etc.,thatnoonemighthavecausetodeplore thosekingsandmagistrateswhomGodmightbepleased to setoverthem;because,atthattime,rulerswerethemostviolentenemiesofthefaith.Paul,therefore,makesDivineprovisionforthisstateof thingsby theprayers of theChurch, andby affirming that the grace of Christcouldreachtothisorderofmenalso,eventokings,princesandrulersofeverydescription.

Butitisnomatterofwonderthatthemoreaudacitythisworthlessfellowbetrays in wresting the Scriptures, the more profuse he should be inheapingpassagesonpassagestosuithispurpose,seeingthathedoesnotpossess one particle of religion or of shame which might restrain hisheadlongimpudence.Butthemorediffusehe is inhiswilddiscussions,themorebriefIshallstudytobeinmyanswers,bywhichIhopetocurbhispretentions.HecitesthatpassageofIsaiahlvi.3:"Neitherlettheson

of the stranger speak, saying,TheLordhathutterly separatedme fromHis people." And he takes it for granted that that text can never beappliedtothereprobate.Forhejudgesitabsurdtosupposethattheelectareevercalled"thesonsof thestranger."TothisIreplythat it isbynomeansunusualtofindintheScripturesthosewhowereelectedbeforethefoundation of the world considered, nevertheless, "strangers," or "thesonsofthestranger,"untiltheyaregatheredintothefamilyandamongthe children of God by faith. The words of Peter, borrowed from theprophetIsaiah,are:"Whichintimepastwerenotapeople;butnowarethepeopleofGod"(1Pet.ii.10).NowtowhomisPeterherespeaking?Isitnot to thoseofwhomhehad testified in thebeginningof theepistle,that theywere"electaccording to the foreknowledgeofGod"?PaulsetsthismatterforthinastillmoreopenlightinhisEpistletotheEphesians.AfterhehadthereindweltverylargelyontheireternalelectionofGod,hesubsequentlyremindsthemthat,"Atthattimetheywerealiensfromthecommonwealth of Israel, and strangers from the covenants of promise,havingnohope,andwithoutGodintheworld"(Eph.ii.12).Andisitanycause of wonder if Isaiah, building thus, under the inspiration of theSpirit,thetempleofGodoutofprofanestones,shoulddeclarethattherewouldbeanewconsecrationof it!Foras thecallingof theGentiles layhidden all along in the heart of God, what else appeared in themoutwardly than all damnable uncleanness? All those among them whowereatlengthincorporatedinthespiritualbodyofChristbyfaithwere,indeed,all that time really the sheepofGod, asChristHimself testifies(John x. 16). But they were sheep as yet shut out of the fold, and"wanderingupon thedarkmountains."And though they themselves allthe while knew it not, yet the Shepherd knew them, according to thateternalpredestinationbywhichHechoseHisownuntoHimself beforethe foundationof theworld.Augustine sets this forthvery soundlyandbeautifully.

"Now if thatword of the prophet Ezekiel be true (continuesGeorgius),'Thesonshallnotbeartheiniquityofthefather,'nopartofmankindareleftinoriginalsin."ButIreallywillhavenothingtodowiththisuncleanbeast at all (Deut. xiv. 7). My purpose is to come to the help of theignorant only, that theymay not be taken and carried away with suchworthlesscavillingsasthese.Noonething ismorecertain, thanthatall

those remainunder the general destructionwho are not engrafted intothe body of Christ. This good brother monk, prodigal of dealing withstrangers,huddlesalltogetherandpressesintothehouseholdeventhoseagainstwhomGodhasshutandbarredthedoor.Butthatmaniswilfullymad,whoeverhemaybe,whodoesnotconfessthatnooneofthosewhodiednaturallyinAdamcanberestoreduntoeternallifeinanyotherwaythaninthatordainedofGod.Themanifestdifferencebetweentheseedofabelievingandthatofanunbelievingman,asdeterminedbytheapostle,is this, that the former is "holy," but the latter "unclean." And on thissacredprinciple,beforetheGentileswereingraftedintotheChurchwiththeJewsbythebreakingdownof"themiddlewallofpartitionbetweenthem,"theapostlecallsthebranchesofAbraham"holy" fromtheirholyroot.Butwhatneedisthereofalengtheneddiscussionofthispoint?Didnot the same prophet Ezekiel, whose word this monk so abuses,frequentlycondemntheuncircumcisedGentilestodestructionasprofanepersons?Norwouldcircumcisionbethecovenantoflifeevennowonanyothergrounds.How,then,canitbetruetoassert thatthesonshallnotbear thepunishmentof thesinof the father?And,ontheotherhand, Iask, How shall that man boast himself to be innocent who is born anunclean raven fromanuncleanegg?Fororiginal sin is soderived fromAdamuniversally,thatitbecomesthepeculiarpropertyofthenatureofeveryman.Noone,therefore,canjustlycomplain,underanimaginationthatheisbearingtheguiltofanother'ssin,andconsideringhimselffreefromfault.ButifitisnotlawfulforGodtopunish,intheirchildren,thesinsoftheirfathers,whatisthemeaningofthatword,"Visitingthesinsofthefathersuponthechildren,untothethirdandfourthgeneration"?(Exod.xx. 5.) And, again, "Visiting the iniquity of the fathers upon thechildren, and upon the children's children, unto the third and to thefourth generation"? (Exod. xxxiv. 17.) Moreover, the first part of thisvisiting vengeance is, that the non-elect children of Adam, being leftdestitute of the Spirit of God, remain sunk in the original sin of theirnature.

WhenGeorgius argues thus: "John says he that sinneth, I will blot hisnameoutofthebookoflife;ifyouexplainthisapplyingtothereprobate,theyneverwerewritteninthebookoflife.Ifyouinterpretitasreferringtotheelect,theeternalcounselofGodwillbemutableandfail"Now,our

monkpratesinthisway,asifGoddidnotalwaysaddressusinamanneradapted to our comprehension as men. How base a specimen ofingratitude thus to insult God, for having, through the greatestindulgence towards us and our limited comprehension, expressedHimself in such simple terms! If thisworthless fellow goes onwith hisinterpretationoftheScripturesatthisrate,accordingtotheletter,hewillby-and-bye fabricate for us a corporeal God, assigning as his reason,becausetheScripturespeaksofGodashavingears,eyes,feetandhands.The meaning of the passage, however, is most simple and plain: thatthoseare"blottedoutofthebookoflife"who,havingbeenconsideredforatimethechildrenofGod,asbeingamongthem,afterwardsdrawbackandfallawayintotheirownplace,asPetermosttrulydescribesJudastohavedone.Suchcharacters,however,asJohntestifies,"wereneverofus;foriftheyhadbeenofus,theywouldnothavegoneoutfromus"(1Johnii.19).That,however,whichJohnexpressesthussummarily,theprophetEzekiel sets forthessentiallyandcircumstantially: "Theyshall notbe inthe secret assembly of My people; neither shall they be written in thewritingofthehouseofIsrael."Thesamekeyalsowillunlockthedifficultythat may appear in the cases where Moses and Paul express theirwillingness "tobeblottedoutof thebookof life." The fact is, that theyweresocarriedoutofthemselves,asitwere,bytheexcessoftheirgrief,thattheyutteredtheirreadinessrathertoperishthanthattheChurchofGod, populous as it thenwas, should be extinguished.When, however,Christ bids His disciples "rejoice because their names were written inheaven,"Hespeaksofthatasaneverlastingblessing,ofwhichtheynevershould be deprived. In a word, Christ unites and harmonises bothmeanings,concerningnamesbeingwritten in thebookof life,whenHesays, "Every tree that My heavenly Father hath not planted shall berooted up." Whereby He plainly intimates that the reprobate alsosometimestakeroot,inappearance,andyetarenotplantedbythehandofGod.

OnthatcomparisonoftheApostlePaul(Rom.v.12),wherehesays,"Asbyonemansincameintotheworlduntocondemnation;sobyoneMancame the gift of righteousness unto life," Georgius argues thus: "If,therefore, many died through one, much more must the grace of Godabound,thatmanymayreignin lifebyChrist."Nowif theapostlewere

here proving that the grace of Christ extended unto all men,acknowledgingmyselfvanquished,Iwouldbesilentandsaynomoreonthe subject. But as the apostle's purpose is simply to show howmuchmorepowerfulthegraceofChristisinthefaithfulthanthecursewhichtheyderivedfromAdam,whatisthereinthisblessedtruthtoshaketheeternalelectionofthosewhomChristhasrestoredfromtheruinsoftheFalltothepossessionandenjoymentofeverlastinglife,leavingtheresttoperish in their sins? But our monk wishes to dwell on the particularexpressionsoftheapostle."Paul(hesays)comprehendsthewholeraceofmankindwhenheusestheterms,'thesinofoneman,'and'cameuponallmen.'Therefore,noonecanbelawfullyexcludedfromtheparticipationofeternal life." But if we are allowed to reason at this rate, I should beinclined to contend that, if it be so, Godmust needs, and as a naturalconsequence, create some new worlds, that in them things might bemanagedbetterthaninthis!ChristdeclaresthatthecurseinAdambynomeans equalled the grace in Himself, because, as His apostle saith,"Where sin abounded, grace did much more abound." Now if thenumbers of the sons of men (of the elect and the reprobate, of thoseunderthecurseandthoseundergrace)bereducedintoone,Christcouldnotcertainlysavemore thanAdamdestroyed,namely,more thanthesetwo numbers of men. Therefore, the faith of Paul must be altogetherimperilled in his own election and salvation, unless some new worldshouldimmediatelyriseoutofthesea!Iwilluse,however,inthedefenceofthetruth,noothershieldthanthatwhichourmonkhimselffitsonmyarm by another passage of Paul, which he boastingly adduces, "As inAdamalldie,evensoinChristshallallbemadealive."Ifthisworthlessopponentof the truth applies the secondmemberof this text toall thesonsofAdam,Paul immediatelyholdsuphishand to stophim.Forheplainly testifies, directly afterwards, that he is therein speaking of themembers of Christ only. "Christ (saith he), the Firstfruits; afterwards,they that are Christ's at His coming." Now, Paul is here undeniablyspeaking of the resurrection, which shall be followed by a blessedimmortality?thatimmortalityinwhich,inourcreed,weconfessourfaithwhenweutter,"Ibelievein...thelifeeverlasting."

ThatImaynot,however,wearoutmyreaderstonopurposebytakingupthe absurd arguments of this worthless person one after the other,my

purposenowshallbetolayholdofafewmoreoutofthemanythatstillremainunnoticed.Inwhatsenseweare tounderstandthatGodwillethnot the death of a sinner, but that all should turn and live, I haveexplained at length in former pages. For when God exhorts men torepentance, and offers life to them upon their return, that exhortationandofferarecommontoallmen.ButwithrespecttoHisownchildren,GodmakesthemworthyoftheinestimableprivilegeofHistakingoutofthemtheir"stonyhearts,"andgivingthem"heartsofflesh."NordoIbyany means concede to the monk that all those words of the Lord arespoken invain,and intotheair,bywhichHe leavesall thewickedwhoare convicted of theirmalice againstHimwithout excuse; while He soworksinHiselectthatthedoctrineofHistruthbecomeseffectualintheirheartsbythesecretpowerofHisSpirit,whiletheWordsoundsintheirears. Nor is there the least reason why that common slander shoulddistressthemindofanyone,whichprofanelyintimates"thatGodmerelymocks men by exhorting them to walk, when He knows that they aredisabledintheirfeet."ForsurelyGoddothmennoinjurywhateverwhenHedemandsnothingmoreofthemthanthatwhichtheyreallyoweHim,unless indeedthedebtor,whohasnothing topay,mayboastbeforehiscreditorthathehaspaidhimall;andthat,too,whilethecreditorlaughsathisboastswithastonishment!ButIwillpursuethispartoftheseriousbattle no farther. The truth involved cannot be destroyed without thedestructionofeveryman'sconsciencealso.

GodcommandstheearsofHispeopleIsraeltobestrickenby,andfilledwith,thevoiceofHisprophet.Forwhatend?Thattheirheartsmightbetouched? Nay; but that they might be hardened! That those who hearmightrepent?Nay;butthat,beingalreadylost,theymightdoublyperish!Ifthoureply,Omonk,thatthecausewasmightier,andsoruledoverallthe consequences; this confession is all I wish to be grantedme in thepresentinstance.Hence,itisbynomeansabsurdthatthedoctrineofthetruthshould,ascommandedofGod,bespreadabroad;thoughHeknowsthat,inmultitudes,itwillbewithoutitssavingeffects.Norlessfrivolousis thecavil,when themonkdeclares that thatwordofChrist cannotbemade to stand consistently with the doctrine of election, where He isspeakingofthe"sheep"thatwas"broughtback"afterithadbeen"lost."Iamsatisfied,however, that I can,withmuchmoreproprietyandeffect,

hurl back at the monk the javelin which he launches at me. The veryreasonwhyChristrepresentsthatitwasasheepthatwasthus"broughtback"afterhavingbeen"lost"foratime,wasbecause,beingasheep, inreferencetoitsfreeandeternalelectionofGod,itwassafeallthewhileitwaslostundertheprotectionoftheeternalShepherd!

Of the same trash is that logical dilemmawhich he introduces, and bywhichhehopestobewilderusall:"If(argueshe)thereweresuchathingasspecialelection, theexhortationof theprophetcouldnotpossiblybemadeconsistentwithit,wherehesays, 'Letthewickedforsakehisway.'For if that exhortation be addressed to the elect, how can those be'wicked'inwhom'allthingsworktogetherforgood'?Ifitbeaddressedtothe reprobate, how can the reprobate be exhorted to repentance?"Myreplyis,thattheexhortationoftheprophetisaddressedbothtotheelectandtothereprobate?totheformer,thatthoseamongthemwhohave,fora time, shaken off the yoke, and have wantonly gone out of the way,might, bybeing thuswarned, return to a rightmind; to the latter, thatlyingstupefiedintheiriniquities,theymight,bysuchpiercingappeals,begoaded into a sense of their awful condition. For we never imagine toourselves,norfalselypicturetoothers,thattheelectalwaysholdontheright course, under the constant direction of the Holy Spirit; on thecontrary,weeveraffirmthattheyslipwiththeir feet,wanderoutof theway, anddash against various rocksof sin andof error, and frequentlyarequiteoutoftherightwayofsalvation.ButastheprotectionofGod,bywhich they are governedanddefended, is stronger thanall things, it isimpossible that they should fall into utter ruin. "Men (continues themonk)arecommandedtotakeheedlesttheyperish.Butitisallthewhilecertainthattheelectareplacedbeyondalldanger.Andtothereprobateallheedorcautionmustbevain."TothisargumentalsoIreply:Thereisnothingstrangeinthissacredmatteratall.Theelect,whoareengagedinaperpetualconflict,requiretobethusfurnishedwitharmournecessaryforthebattle.Moreover,thediligenceofallmen,generallyisstimulatedby such exhortations. While the reprobate, by disregarding allexhortation,provethemselvesatlengthtobe incurable.Formedicine issedulously administered in diseases until despair of all cure makes itsirremediableappearance.

AnotherobjectionurgedbyGeorgiusis,"ThatAbrahamisnotcalledthefatheroftheelect,butthefatherofthefaithful;andthatsalvationisnotpromised to the elect, but to the believing."Whom, then,will hemakethose tobe,whoare tobegathered togetherwith their fatherAbrahamintothekingdomofheaven?ForChristmostcertainlydeclaresthatthisgreatblessingbelongstotheelectalone.Nay,Christalsodeclaresthatalimit shall be put to the horrible coming destructions, "for the elect'ssake!"What!ShallwedenythatthosearethechildrenofAbrahamwho,together with him, are made the members of God's household, theChurch? And how was it, I pray you, that so great an honour wasconferred onAbraham, as that he was called the father of the faithful,unlessitwasbecausehewaschosenofGod?Andhowisitthatthoseareaccounted degenerate children of his who do not duly represent theirbelievingfatherbytheirfaith?

Infact,theaudacityofthisworthlessrenegadeisperfectlyexecrable.Helabourswithallhismight,inallhisarguments,todeface,blotout,anddoaway with, that verymark by which God,more especially than by anyother, designates and distinguishes His people. I confess, without anyhesitation,thateternal lifeispromised"tothemthatbelieve,"provided,however, thatthemonkdenynot,onhispart, thateternal life is in likemannerpromisedtotheelect;forthussaithIsaiah,"AndMineelectshallpossess it" (Isaiah V. 9). I shall demand also of my opponent, that heconfessthatthoseonlybelievewhomGodenlightensbyHisSpirit, andthat he confess, moreover, that election is the mother of faith. Paultestifiesthatheisready"toendureallthingsfortheelect'ssake"(2Tim.ii.10).AndChristproclaimsaloudthatGodtheFather"istheavenger"ofall the elect (Luke xviii. 7). Paul,moreover, exhorts theColossians thatthey"puton,astheelectofGod,andastheholyandbeloved,bowelsofmercies, kindness, humbleness ofmind,meekness, long-suffering," etc.(Col.iii.12).Inanotherplacetheapostledeclarestheelecttobefreefromeverychargeofsinorguilt."WhoshalllayanythingtothechargeofGod'select?" Rom. viii. 33. Are, then, believers to be robbed of all theseblessings?ThiswouldbemakingaworsethanhostileseparationofthosethingswhichGodhathmutually,andindeedinseparably,joinedtogether.Nay,"that theelectionofGodmightstand," thosewhowereonceblindare"illuminated"untofaith.Bythatfaiththeyreceivetherighteousness

ofChrist;andbythatfaiththeyare"kept"and"persevereuntotheend."

Georgius fartherargues:"WhentheScripturedenouncesdestructiononthem thatare lost, itbynomeans refersorattributes the cause of thatdestructiontotheeternalcounselofGod,butdeclares that it restswiththelostthemselves."We,however,neversorepresentthereprobatetobeleft destitute of the Spirit of God, in His appeals to their resistingconsciences,as tocharge the faultof their iniquitiesonGod.What sinssoevermen commit, let them charge all the fault on themselves alone.And if anyman shouldattempt to escape the fault or guilt of his sin, Iaffirm that such an one would find himself bound too securely by thechains of his own conscience ever to free himself from righteouscondemnationforhistransgressions.LetAdamexcusehimselfaslongashewill, by saying that he was deceived by the enticements of the wifewhich God gave him. Within himself, nevertheless, will be found thedeadlypoisonofinfidelity;withinhimselfwillbefoundthatworstofallcounsellors,depravedambition;withinhimselfwillbefoundtheflamingtorch of a devilish defiance of God! Far less excusable, therefore, shalltheybewhoattempt to force,outof theprofoundsecretsof theeternalcounselofGod,thatcauseoftheiriniquities,whichiseverputtingforthits awfulhead from the deep corruption of their own hearts. Richly dothey deserve to be "given over to a reprobate mind," who have notglorified God as they ought, even as far as He may be known by thecontemplationof "Hisworks thatareseen"?theheavensand theearth.Those who wilfully, deliberately, and maliciously reject the grace ofChrist, and turn their backs upon the burning and shining light of thegospel, deserve still heavier punishment. Wherefore, let each oneacknowledge his own sins and condemn himself alone, and, confessingfromhisheartallthefaulttobehisown,lethimsupplicatethemercyofhisJudge.

If any reprobateone should cavil, andbe inclined tomake anoise, theScripture furnishes a ready and silencing reply, "O Israel, thou hastdestroyedthyself!"(Hoseaxiii.9).For,aswehaveobservedtowardsourcommencement, if thecomplaintofMedeaofold, in theclassicpoet, isutterly ridiculous,when she laments that the treeswere ever cut downfromMountPeliontofurnishwoodforbuildingtheshipArgo,whenthe

factwas,thattheflameoflove,burningoutofherownlustfulheart,wasthe real cause of her destroying her father and her whole kingdom,togetherwithherself;muchless,mostcertainly,aretheirargumentstobelistenedtowhowouldfetchfromafar,evenfromthecloudsthemselves,remote causesof their sin and fault;when the sight of it is ever beforetheireyes,issuedforthcontinuallyfromthedeep-seatedfountainoftheirownhearts, the evidences ofwhich are plain andperpetual, howmuchsoevertheymaystrivetohidethem.TheScripturethereforeassignsthecauseofallevilstothenaturalsinsofmen!

Indeed,thegreatquestionbetweenmeandthemonkisnotwhethermenyieldnecessaryobediencetothesecretjudgmentofGod,orareinevitablycarriedonintheirsinbyitwithoutanyfaultoftheirown,whichwenotonlydeclare tobea false tenet,buta foulanddetestableprofanity;butthe question betweenus iswhether thewicked,whoby their voluntarysinsprovokethewrathofGodagainstthemselves,wereaforereprobatedofGod(astherighteousbutincomprehensiblecauseofall)"accordingtothecounselofHisownwill."Now,asPaulseverelycondemnsthesinsofmen, powerfully pressing them home upon their own conscience, anddeterminatelyvindicating,at thesametime,the justiceofGodfromtheprofaneslandersofmen;soheopenlydeclaresanddissemblesnot,thatthose who precipitate themselves into destruction by their sins, are"vessels of wrath fitted to destruction.'' Christ also charges home theirguilton the reprobateas theydeserve.ButHeat the same time, showsthat thegreat causeofallwas that theywere "trees,notplantedby thehandofHisFather."Inaword,wearetoldthattheFathergaveuntotheSon those that wereHis, thatHemight sanctify them. In the oppositeview, Paul, having shewn that "the elect obtained it (namely, "therighteousness of faith"), adds, that all the rest were blinded." Vain,therefore,areall theargumentsofGeorgius,who, fixinghiseyesontheopen sins of men only, never thinks of that hidden source of all thewickednessofmankind,thecorruptionofnature!

Themonkconsidersthatweareimplicatedinagreatabsurditybecausewemakethewillofmanfreetosin,whenthereprobatecertainlysinofnecessity.But that freedomofwill inmanofwhichwespeak,andwithwhichourmonkissofamiliarlyacquainted,is,afterall,quiteunknownto

him. Now Paul calls some "free" who are "free from righteousness,"namely, thosewho, destitute of the fear of God and of all temperance,revel in iniquity.Does it follow, then, thatsucharenot "theservantsofsin"?OurmonkcondemnsusalsoforlimitingandbindingthepowerofGod. "For (says he) if God foreknows and ordains all things that shallcometopass,Hehasnotpowertochangethemafterwards."Aprodigiouswonderthis,truly,thatGodisnotlikeamortalman,whoiseverflexibleandvariable,andchangeshismindandpurposeseveryhour!Why, theverythingagainstwhichthemonksoviolentlyfightsisthattheadorableGod is ever of onemind and consistent withHimself Hence, his greathallucination is, that by separating the fixed decrees of God from Hispower,hemakesHimtobedividedagainstHimself.IfweweretospeakastheStoics,weshouldsay,accordingtothenotedsentimentofSeneca,"thatGodisanecessityinHimself."We,however,withgreaterreverenceandsobriety,say"thatGodalwayswillsthesamething;andthatthis istheverypraiseofHisimmutability."WhateverHedecrees,therefore,Heeffects;andthisisinDivineconsistencywithHisOmnipotence.AndthewillofGod,beingthusinseparablyunitedwithHispower,constitutesanexalted harmony of His attributes worthy that Divine Providence, bywhichallthingsinheavenandeartharegoverned.

As to this miserable being's vain display of heaping testimonies upontestimonies of the Scripturewhichhavenothing to dowith each other,andhaveoftencontrarymeaningsandapplications;toall thisIpaybutthe leastregard.ButthoughIamwillingtopassbyhis ignorance,Iamanxious to put a rein upon his impudence, to prevent his causing anydistresstothesimple-minded.Afterhavingshown,fromonepassageoftheapostlePaul, thatGod"sendsuponthose thatreceivenot the truth,strong delusion that they should believe a lie " (2 Thess. ii. 10, 11); hebringsforward,onthebackofthis,anotherpassageofareferencequitediverse,wheretheapostlesaysthatthedoctrineoftheGospelis"hidinthemthatarelost;inwhomthegodofthisworldhathblindedthemindsofthemwhichbelievenot"(2Cor.iv.3,4).Iconfess,indeed,thattheseblind ones are called "those thatbelieve not."But if unbelief is the solecause of the blindness in these characters, what is themeaning of thewords which immediately follow, "God, who commanded the light toshine out of darkness, hath shined into our hearts"? We know that

darknessruleseverywhere;butitisGodalone,asweheresee,thatbringslightoutofdarkness.

AsGeorgiusmoreoveraccusesusofcruelty,averringthatweblockuptheway of salvation against ourselves and many others also, while ChristHimself most kindly invites Canaanitish women and "lost sheep," andeven"strangedogs"?toallthiswereplythatwefaithfullysetforthbeforeallmenthedoctrinesoffaithandrepentance,totheendthatallmen(ifGod will) might be profited by Christ. When our Lord Himself wasentreatedbythewifeofZebedeethatHewouldsetoneofhersonsonHisrightbandandtheotheronHisleft,bywayofrestrainingthisfoolishanduntimelydesire,ourLorddeclaresthatsuchawishwasunbecomingherpresent state and calling; and He, at the same time, intimates by nomeansobscurelythatthereisaplacedecreedofHisheavenlyFatherforeveryone,whichshallberevealedinitstime.Inthissamemanner,also,thatsuperstitionofmen thatdwellson future events and issues (whichrestwithGodalone),andwhichsuperstitionissoplainlyrevealedintheScripture, ought ever to be exposed by us, and not indulged by ourkeeping silence. For until the day of the revelation of the issues shallcome, our duty is to do what God commandeth: to exhort all men,without exception, to repentance and faith. For the doctrine andpreachingof theGospelbelong toallmen,andare for thebenefitofallmen; and for those ends are they committed unto us, to be openlydeclared by us, even until the reprobate shall, by their deplorableobstinacy,blockupourwayandshutthedoor.

Finding himself compelled by our testimony to admit the doctrine ofpredestination,confirmedasitisbythemultipliedtestimonyofsomanypassagesoftheScripture,Georgiusthrowsanewcavilintothefield,thanwhich nothing can be imaginedmore stupid ormore putrid: "That thebelieversof theNewTestamentaresaid tobe 'chosen'ofGod,asbeingthose towhomGodmade known the riches of themystery,which hadbeenhidden fromages."To confirm this sensewhichheputsupon thesubjectbyhisownsilly invention,he collects together all those textsofthe Scripture which set forth the excellency of the grace revealed byChrist.Andthenhearrivesattheconclusion,thatwhateveriscontainedin the first chapter to theEphesians, has no other intent than to show

thatGodcondescendedtodignifythebelieversoftheNewTestamentbybestowingonthemthispeculiartreasure.Andwhenpushedtostatethetimetowhichthisgracerefers,hesaysthatitwasmadecommonuntoallmen, without distinction fromthe coming of Christ to the end of theworld.

ThewordsofPaul,however,showaverydifferentboundarytothisgrace.ThesumofPaul'stestimonyis,thatthoseonlyareilluminateduntofaithwhowerepredestinateduntoeternal life "according to theeternal goodpleasure of God." Nor can it be denied that there was, at the firstpreaching of the Gospel, a special call of certain persons. Nor was theGospelpublishedtoall.Andsupposeithegrantedthatitdidsoundintheears of all, as proclaimed by the external voice; yet Paul's testimonyrefers to a fardeeper call, even to that call bywhich the Spirit of Godpenetrates into the hearts ofmen.When, however, wemake this greatdistinctionbetweentheoutwardandtheinternalandeffectualcall,suchadistinctionis,toGeorgius,alladream!Butwhetherthemakingofthisdifferencebeatriflingoragravematter,theexperienceoffaithfurnishesarichunderstanding.Moreover,theapostledoesnottreatofelectioninthischaptertotheEphesiansinanyothersense,orwithanyotherobject,thanhedoeselsewhere,aswhen(2Thess.ii.13)he"givesthankstoGod,because He had, from the beginning, chosen the Thessalonians tosalvation." And Paul, be it remembered, is here separating a smallcompanyofbelieversfromthemultitudeofthewicked.

Themonkwillherereply,"Thatlawlessdespisersofgrace,whenspokenof, are always set forth in opposition to the elect." But this is nothingwhatever to the purpose; for all I am contending for, in the presentinstance,isthatsomearespeciallychosenofGodinpreferencetoothers.WhereasGeorgius,ontheotherhand,continuestopratethatweareonlypredestinated tobebornatacertain time,namely,after the comingofChrist,ashearguesabove.Howstandsthecase,then,withthereprobateJudas,ofwhomChristdeclaresthathewasnotoneoftheelect,but"hada devil," though he had heard thewords of hisDivineMaster and hadenjoyed His domestic fellowship? But Christ immediately anddistinctivelyadds, "I speaknotofyouall: IknowwhomIhavechosen"(John xiii. 18). If, however, we are to listen to this fanatical being, the

conditionofHerod,whowassinceChrist,wasbetterthanthatofDavid,whowasbeforeChrist; and, according tohim, the impious Scribes andPhariseeswillprecedetheholyprophetsinthehonourofelection!Forhewill say that the latter,by reasonof theirageand time,werenot in thenumberofelectbelievers.Nay,heeverywhereclamoursthatthegraceofelectionbelongsgenerallytoacertainage.Inaword,heoffershimselfasa guarantee that the apostle has nowhere spoken of predestinationotherwise.What! Does the apostle include all themen of his own age,whenhesays,"WhomGoddidpredestinate,themHealsocalled"?What!Doeshenotseparatefromthegeneralmultitudeofmenthoseofwhomhespeaksas"beingthecalled,accordingtoHispurpose"?Finally,whentheapostleelsewheresays,"ButGodhathchosenthefoolishthingsoftheworld to confound the wise (1 Cor. i. 27), does he, when making soevidentadistinction;intendhiswordstoapplytohiswholegeneration?

Butfindinghimselfstillentangledinthenetofthetruth,heseizesuponanother way of escape: "That those are not called the elect whomGodpreferredaboveothers,butthosewhopersevereinthecommonelectionandgrace."BywhichhemeansthatthoseareatlengthconsideredofGodtheelectwhodistinguishthemselvesfromthecommonmultitudeofmenbytheconstancyoftheirfaith.ThepassageoftheapostlePaul,whichheadducestoprovehisdoctrine,isthis:"IchargetheebeforeGodandtheelectangels."Nowwhatthemonkrequirestobegrantedtohimfromthispassage is, that as the elect angelsdidnot separate themselves and fallaway with the apostate angels, they procured for themselves, by suchhighmerit, the grace of election. But supposewe should assert, on thecontrary, that itwasbecauseof theirbeingelectangels they stood fast,howmuchmorenearthetruthwouldbesuchanassertion!

WhenChristpredictsthatthedelusionofSatanshallbesogreataseven,ifitwerepossible,to"deceivetheveryelect,"HeimpliestheimpossibilitythatSatanevershouldcarryawaytheelectbyanyviolencehemayadopt.Bywhatpower,then,arewetosupposethattheelectwillbethussecure?Georgius dreams, by their own strength!Far different, however, is thepositive declaration of Christ: "No one (saysHe) shall pluck out ofMyhand those sheep whichMy Father hath committed toMy charge.MyFather that gave them toMe is greater than all; and no one can pluck

themout of My Father's hand" (John x. 29). In the samemanner theapostle by no means commends believers to depend upon their ownfaithfulness;but,onthecontrary,heremindsthemthat"Godisfaithful,whohath called them:who alsowill do it" (1 Thess. v. 24). Themonk,however,makes each one the author and disposer of his own election.WhereasChristpositivelydeclaresthatthosewhomHehathchosenoutof theworldareHisown(Johnxv. 19). InperfectharmonywithwhichdeclarationofChrist,Paulassertsaloudthat"allthingsworktogetherforgoodtothemthatloveGod,whoarethecalledaccordingtoHispurpose"(Rom.viii.28).Andheassertsthesamegreattruth,asloudly,concerningchildren not yet born: "That the purpose of God might stand; not ofworks,butofHim that calleth.As it iswritten, Jacobhave I loved,butEsau have I hated" (Romans ix. 11-13). To what necessity, then, is themonk here driven? Why, this worthless being will positively have toprove,accordingtohisowndoctrine,thatJacob,evenwhileyetenclosedinthewombofhismother,procuredforhimself,byhisownindustry,thehonourofhisownelection;andthathestoodinthepossessionofit,byhisownfaithfulness,untotheend.

Justthesameamountofcommonreasonandcommonsenseisthereinthemonk'sdispute,"Thatthecastingoff,concerningwhichPaulspeaks,did not refer to single persons, but to the whole body of the Jewishpeople."Forhisexpositionofthepassageis,thatthenationoftheJews,byrejectingChrist,deprivedthemselvesoftheinheritanceofeternallife.Now, Iam free to confess, thaton thisonepointhasbeen founded thecauseofalldispute,uponthemightysubjectnowinquestion.Butnooneofasoundmindwillconclude,orsuppose,thatthewholegreatquestionisboundedbythesenarrowlimits.For,inthefirstplace,theapostlePaulplainly teaches that the generation of Abraham consisted both of electand reprobate individuals, promiscuouslymingled together. And in thenext place, the same apostle declares, generally, that from the mixedmultitudeofthehumanraceareproducedbybirth,asdistinctiveclasses,the"vesselsofwrath"andthe"vesselsofmercy,"forthemanifestationofthegloryofGod.

Pauldoes, indeed,makethe firstproximatecauseof the reprobationofIsraeltobetheirnothavingbelievedtheGospel.Thatthiscauseisplainly

set forth by the apostles I by no means deny. But he first clearly laysdown, be it remembered, the great doctrine concerning the secretjudgmentsofGod.Twothingsaredistinctlydweltonbytheapostle.First,that God was never so bound to one people, as to prevent His freeelectionfromreigninginthechoiceorreprobationofcertainindividuals.And secondly, that the Jews, by their ingratitude, shut themselves outfromthefamilyofGod,whentheywerethepeculiarheirsofthecovenantofeternallife.ButlesttheappearanceofchangeinthepurposesofGodshould disturb the mind of anyone, by this later rejection of the Jewsseeming to shake the secret counsel ofGod, the apostle guards againstsuch a consequence by the appropriate declaration that "the gifts andcallings of God are without repentance" (Rom. xi. 29), and that,therefore, "the remnant according to the election of grace" should besaved(Rom.xi.5).BywhichwordstheapostlemeansthattheelectionofGod,whichstandsinHissecretcounsel,remainsfirmandimmovable.

But the impudenceof thisworthlessmortaldiscovers itselfmorebaselystill in his declaring that Esau was not reprobated before he sold hisbirthright.Iwillinglyacknowledgethetestimonyoftheapostle,wherehesays that after Esau had deprived himself of his inheritance he wasrejected (Heb. xii. 17). But are we to suppose that his rejection by hisfather Isaac, which he was then suffering, entirely did away with thatformerjudgmentandpurposeofGod,whichwastheoriginalcauseofhisreprobation?Mostcertainlynot.NomorethanthefaithandobedienceofJacobdidawaywithhisfreeandeternaladoptionofGod.

TheobservationwithwhichIopenedthisdiscussion,Inowrepeatatitsclose:thatnoonewilleverattempttodisprovethedoctrinewhichIhaveset forth herein, but hewhomay imagine himself to bewiser than theSpirit of God.Now-a-days, however, the soured opposition ofmen hasattainedtosuchaheight,thattheywillnotwillinglyandquietlyreceiveeven that which is evidently taken from the Scripture itself, withoutarrogatingtothemselvestheprerogativesofGodby imposingonothersthelawofspeechandofsilence.Andyetsomeoftheseinsolentoneswishto conceal their real principles under the garb of modesty, professingthat, for themselves, theywould not dare to deny thatwhich had beentestifiedbyalltheservantsofGod.Formypart,Isoberlyandreverently

professthatIknownootherlawofmodestythanthatwhichIhavelearntintheschoolofmyheavenlyMaster!Iam,however,fullyawarethatallpossible prudence should be adopted in tempering all things to thebuildingupofmeninthemostholyfaith.ButasIhavestudiedtodothatthroughoutmyministry, and in the present TREATISE also,with faithandagoodconscience?iftheniceobjectionsofsomearenotyetsatisfied,Ifeel,formyself,thatIhavedonemyduty.Hethathathearstohear,lethimhear."

Eternal Predestination - Section 7 - A BriefReply

THERE has been cast inmyway the silly script of a certainworthlessmortal,who,withallhisvileness,boastsofbeingadefenderandavengerof the glory of God by waging war against the Divine principle anddoctrine: "That the world is so governed by God, that nothing is donethereinbutbyHissecretcounselanddecree."

Meanwhile, this miserable being sees not that when he is catching atfallaciouspretencesofclearingthejusticeofGodfromimputation,heisall the while utterly subverting His power, all which is, as it were,attempting to rend in pieces God Himself. But to give a colour to hisprofanity,heprefaceshisundertakingnotlesswickedlythanmaliciouslywiththeremark:"ThatGodisnotthecauseofevil;norwillssin."As if,whenweclaimforGodthesupremacyofallrule,weassertthatHeistheauthorofsin!

NowitisevidentthatJOHNCALVINisattackedbythissentence.ButitiswellknownthatJOHNCALVINistoofarremovedfromtheblasphemywith which this worthless being would charge him to need anylengthenedprotectionofhimselffromitsmalignity.

JohnCalvinconstantlydeclaresaloudthroughouthiswritings,whereversinisthesubjectofdiscussion,thatthenameofGodisnottobemingledormentionedwithsin,becausenothingisconsistentwiththecharacterof

Godbutrectitudeandequity.Howfoul,then,isthecalumnytoinvolveaman,solongdeservingwelloftheChurchofGod,inthecrimeofmakingGodtheauthorofsin!

TheOBJECT of thismalicious calumny does indeed affirm throughouthispublicationsthatnothingisdonebutbytheWILLofGod!Buthe,atthesametime,assertsthatthosethingswhicharedonewickedlybymenaresooverruledbythesecretcounselofGod,thatthatcounselhathnoconnectionwhateverwiththesinfulnessofmen.

Thesumofthedoctrineofthethusreviledoneis,thatGod,inwondrousways and inways unknown to us, directs all things to the end thatHewills,thatHiseternalWILLmightbetheFIRSTCAUSEofallthings.ButwhyGodwillsthatwhichmayseemtousinconsistentwithHisnaturethereviledoneconfessestobeincomprehensible!And,therefore,hedeclaresaloudthatthewhy?ofGod'sworksisnottobeaudaciouslyorcuriouslypriedinto;butthat,onthecontrary,asthecounselsofGodareamightydeep, and mysteries that surpass the limits of our comprehension, itbecomesamanrather toadore themwithreverence than to investigatethemwithpresumption.

Meantime, the object of all this foul calumny maintains, as a sacredprinciple, that, although the reason why of the counsels of God lieshiddenandunknown,nevertheless,thehighpraiseofHisjusticeisevertobegiventoGod,becauseHiswillis,andmustbe,thehighestruleofallequity!Wherefore,lethim,whosoeverhemaybe,whodesirestoloadtheman that constantly teaches these thingswith so atrocious a charge, asthe making God the author of sin, first take upon himself the task ofprovingthatwhenthosewickedmenwho,bycrucifyingChrist,did"thatwhichthehandofGodandHiscounselbeforedetermined tobedone,"theymade God a partaker of their wickedness, and involvedHim in ashareof theirguilt!Thewords, "ThatwhichThyhandandThycounselbefore determined to be done," are not the words of Calvin (let it beremembered), but of the Holy Spirit and of Peter, and of the wholePrimitiveChurch(Actsiv.28).

Let these unreasonable and extravagant men, then, cease to defile thepureandluciddoctrineoftheHolySpirit,withtheirpollutionandtheir

filth,andthustoblindtheeyesofthesimple;thattheinexperienced,whounderstandnottherealnatureofthequestion,maynot,whentheyhearsinmentioned,dashagainsttheawfulandabhorrentrockofmakingGodtheauthorofsin!AfterDavidhadcomplainedthathewasoppressedbytheunjustviolenceofhisenemiesoneveryside,hefailsnottoadd,"thatGod had done all this!" When Job was despoiled of his substance byplunderers and tormented by the devil, he likewise confesses that allthese evils came upon him fromGod! If anyone should reply, "That inthismannerGodismadetheauthorofsin,"lethimwagehiswarwiththeholyprophetsofGodandwiththeHolySpiritHimself.Butwhiletheholyprophets and the witnesses of the Holy Spirit held fast the sacreddistinctionthat,thoughallthingswerethusdoneasordainedofGod,andyetthatwhatsoeverGodwillsordecreesisrighteousandjust,they,withequalplainnessandfirmness,setHIMhighaboveall,whoruleswithHissecretandsovereignreignSatanhimselfandallthewicked.

This short reply, thus farmade, had John Calvin said nomore, mighthave been sufficient to refute the iniquitous calumny of this worthlessbeing, who so purposely and perversely corrupts and deforms hissentimentsanddoctrine.Butthatthiscalumniator'sendsandaimsmaybethemorecompletelyuncovered,neitherthetimenorpainswillbelost,perhaps, if we look into some other rising volumes of his malicioussmoke. Now, as this vain being's purpose is to deprive God of Hissupreme rule and government; and as, with all the impudenceimaginable,hecutsdown,atonestroke,theprinciplethatthepurposeo/God is the first cause of all things; I will summarily lay hold of andexamine someof the intermediate causesand reasonswhich he bringsforward.

ThisabandonedmortalassertsthatPlato'sopinionswerefarabovemine,becausehedoesnotsufferGodtobecalled theauthorof sin.Whereas,this mortal knows not really what Plato either thinks or says. And soabhorrentistheverytermeviltothisprofanescribbler,thathepositivelydenies that those numberless "evils," of which we are all the subjects,proceedfromGod.Thisisnothing,moreorless,thandespoilingGodatonce of His office as the JUDGE of the world! But when Calvin, andbeforehimLutherandBucer,andantecedentlytothem,Augustine,and

othergodlyteachers,testifythatthewillofGodisthesupremecauseofallthingsthatareintheworld;itwasthefarthestpossiblefromthemindofeachofthem,andofthemall,toentangleGodinanyshadowoffault.AndastoCalvin,he, inallhiswritings,repudiateswithfervidzeal,andpronounces to be detestable, that idea of the absolute, or tyrannical,power of God, which philosophising theologians set afloat throughouttheirschools.And for thisreason:because thepowerofGodoughtnot,andcannotbeseparatedfromHiseternalwisdom.Bythistestimonytheimpudentbarkingofthisuncleandogisatoncerefuted,whenhemakeshonestand faithful teachers in theChurchofChrist toutter things thatare blasphemous, abhorrent, and before unheard, and which, after all,are,withafutilityequaltotheirmalignity,broughtoutfromthewickedworkshopofhisownbrain!

Aftervomitingforthallthisfoulcalumny,thisimpurebeingprofessestoprovethatGodisnotthecauseofevils?first,fromthelawofnature;andnext, fromtheauthorityof thedivinePlato, ashe termshim,bywhom(hesays)Godiscalledthecauseofgood.Thesolutionofthewholematterisperfectlysimple.TheimageofthatrectitudewhichweconfesstobeinGod is stamped upon all natural knowledge of good and evil. Inproportion, therefore,aseachone formshis lifeaccording to the lawofnature, insofarherepresentsthenatureofGod.Forrighteousnessisadelight toGod in the sameproportion as iniquity is an abomination toHim. But how He rules and overrules by His secret counsel all thosethingsthataredonewickedlybymanitisnotourstodefine;butitisoursto be assured, and to declare, that in whatsoever God doeth He neverdeviatesfromHisownperfectjustice!

Imake the same reply to thisworthless being's second argument. ThisnoblechampionforGodputsthefollowingquestion:IfGodbetheauthorof sin (as he affirms thatwe say),why doesHe at all prevent sin frombeingcommitted?WhydoesHenotthrowthereinuponthenecksofmenaltogether?Now,whatmeans the barking of this dog about God beingmadetheauthorofsin?Thefactis,thatthisfellowfabricatesmonstersinhis own imagination that hemight get the fame of fightingwith them.What, then, if I retort, but in quite a different manner, that questionwhichmay trulybeput inassertionof theomnipotenceofGod: IfGod

does not will to be done the things that are done, why does He notprevent their being done?why doesHe throw the rein on the necks ofmen to do them? But from this mode of figurative repugnance andcontradictionwemayatonceelicitthesubstanceofthatwhichAugustinetestifies: "God in a secret and marvellous way justly wills the thingswhichmenunjustlydo.AlthoughaccordingtoHiswill,astrulyexpressedin His law, He hates iniquity, and has pleasure only in rectitude. Andfromthisfountainflowallthecurseswhichareappendedtothelaw.Forif iniquities did not displease Him, as being utterly contrary to Hisnature,Hewouldneitherdenouncenorexactpunishments."Wherefore,allthatthisworthlessbeinghasheapedtogethertovindicateGod(ashethinks)fromignominyisutterlysuperfluousandvain.And, infact, it ishimselfallthewhilewhothrowsoverGodtheideaofignominy,whileheis anxiously labouring, in a doubtful case (as he thinks), to make Godappeartobegood.

Havingblattered forthhisrevilings tillhewas tired,ourholychampiondrawsalittlenearer,affirmingthatsomemenintheseperiloustimes,notdaring to teachopenly thatGod is thecauseofevils, intimate thesamethinginvariedformsofspeech,assertingthatAdamsinnedbythewillofGod,andthatwickedmenperpetrateall theirwickednessesnotonlybythepermissionofGod, butbyHis actual impulse.Upon this our noblerhetorician exclaims with great lamentation, "O miserable man! HowcouldithavebeenthatGodwilledthis,whohadcreatedAdaminHisownimage?

As if it weremine to render an exact reason for the secret counsels ofGod, and to make mortals understand, to a pin's point, that heavenlywisdom,theheightanddepthofwhichtheyarecommandedtolookuponandadore.No!letMosesratherbreakshortallsuchfoolishloquacitybythatwordofhis:"SecretthingsbelonguntotheLordourGod;butthesewhichItestifyarerevealeduntoyou"(Deut.xxix.29).WehereseehowMoses, commanding the people to be content with the doctrine of thelaw, admonishes them to leave His hidden counsels to God alone, asmysteriestobeadored,nottobeinquiredinto.

Here, finding the point of his pen to have become somewhat bent andblunt,hesharpensitanewforafuriousattackuponthosewho(according

tohisownaccount)assertthatwickednessesareperpetratednotonlybythewill of God, but byHis very impulse. Finding himself now enteredinto a boundless field, he exults and raves, leaving no kind of abusewhateverunuttered,thathemightdistressthemindsofgodlyministers,whose virtues, I would to God, he could imitate, even in a hundredthdegree.Hefirstofallclassesthemwiththelibertines,fromwhom, ifhedifferedintheleastdegreeinprinciple,hecertainlywouldruinthisbestofallcausesbyhissheerignorance.NowasthereexistsabookofCalvinexpresslywrittenagainst these libertines,whatkindof a facemust thatmanpossesswhoreturns,foralaboursousefulandholy,soundeservedareward?HepositivelycontendsthatifGoddoesimpelmentosin,thedevil himself does no more. Suppose we concede, for a moment, thisprofanecomparison,whatwillourherosayabouttheservantsofChrist,uponwhomthedevilwageswarever,butGodnever?Butletusseeuponwhatargumentsthisprofanebeingrestshisprofanity. "LetSatan(saithhe)dowhathewill, and temptashewill,he cannot compel thewillofman.ButGod,whoholdstheheartofmaninHishand,cancompelthewill. If, therefore,Godwill force,do soHewill andmust,whether youwillorno."Heretheignoranceanditsaudacityareatoncemanifest.

Now, allmen of a soundmind are agreed that there is no sin but thatwhichisvoluntary.Wherefore,youwillnotfindoneofasoundjudgmentwhowill assert thatmensinagainst theirwill.ButCalvin,according tothe Word of God, following also Augustine and other godly writers,teaches that when men sin of their own will and accord, God,nevertheless, gives into the hands of Satan "strong delusions," that hemaydrivethereprobatehitherandthither,asPaultestifies(2Thess. ii.11). Satan, in thismanner, goes forth, at the command ofGod, to be alyingspiritinthemouthofalltheprophetstodeceiveAhab(1Kingsxxii.21). But it is notmy purpose here to accumulate testimonies from theScripture.Mypresentobject ismerely to showhowpreposterously thisbarkingdoghowlsagainsttheinnocent."How(saithhe)isawickedmanknowntobesuchbutbydoingwickedly?"Asifwe,byattributingtothesecretjudgmentsofGod,allthelicensewhichHeputsintothehandsofSatan,therebymaketheadorableGodtheauthorofsin!Asifwedidnot,onthecontrary,openlyanduniversallytestifythatGodis,andmustbe,ever utterly remote from sin, because (aswe show) it is in the strictest

justiceandrighteousnessthatHeblindsandhardensthereprobate!"Butinthisway(arguesthisheroforGod)thewillofGodandofthedevilwillbe the same." Not so. There is, as I have before shown, a mightydifference,because,althoughGodandthedevilwillthesamething,theydosoinanutterlydifferentmanner.ForwhowilldenythatSataneagerlydesires the destruction of the wicked, which destruction, nevertheless,proceeds fromGod?Yet theobjectof the righteous JUDGE is infinitelydifferentfromthatoftheenemy,breathingoutunmitigatedcruelty!Godwilled thatJerusalemshouldbedestroyedutterly; thesamedestructionSatanalsodesired.Iwouldratheruntiethissacredknot,however,bythewords of Augustine than by my own, who, in his "Manual" againstLaurentius (chap. ci.), noblydiscusses thequestion:how it is thatmanwillswithanevilwill thatwhichGodwillswithagoodwill (aswhereawickedson,forinstance,wills thedeathofhis father,andGodwills thesamedeath);andfinally,howitisthatGodperformsthatwhichHehasdecreedbythewickedwillsandpassionsofmen,ratherthanbythegoodwills of His own servants. I refer my readers to the exposition of thesacredmatterasgivenbyAugustineintheportionofhisworkstowhichIhavealluded.

If, then, a diversity of end prevents not the will from being the same,would itnothavebeenaccordingtohisdesert if thischampionforGodhadbeenswallowedupinthedeepsofhellbeforehehadthusdefiledtheDivineMajesty and polluted it by his foul cavils? And yet, he dares tochargeuswithdenyinginourheartsthatjusticeofGodwhichweprofesswith ourmouths!Whereas, this vile beinghimself,while he dareswithunbridled insolence to assert that those against whom he wars neverstudyuprightnessoflife,soindulgeshimselfinalliniquity,asiftheresatnoJUDGEuponthethroneofheavenatall!ButIwouldcalmlyask,Inwhich breast is it the more probable that the righteousness of God ismadealaughing-stock?inthebreastinwhichalldesireaftergodlinessisfound,orthatinwhichthereinisgiventoeveryspeciesofiniquity?Thereal fact is, that there is no one thing in Calvin, and in those like him,which this goodly teacher of morality more thoroughly hates than theunswervingrigouroftheirmoraldiscipline!

Insipid, however, and unlettered as this worthless mortal is, he yet

attemptstoenlistinhisbaseservicethemostscurrilouswit,demanding"whether it wasGod that ratherwilled the sin of Adam or Satan." Didevergodlyorreallyseriousmenpermitthemselvestobefacetiousorpassjokes upon mysteries so profound; nay, to bark at them as impudentdogs?TheydoindeedconfessthattheFallofAdamwasnotwithouttheruleandoverruleof thesecretprovidenceofGod,but theyneverdoubtthattheendandobjectofHissecretcounselwererighteousandjust.ButasthereasonlieshiddeninthemindofGod,theysoberlyandreverentlyawait the revelation of it, which shall bemade in the day in whichweshallseethatGod"facetoface,"whomwenow"beholdthroughaglassdarkly"andunintelligibly.Havingthusrevelledinthevilestabuseofthebestandmostgodlyofmen,thenextthingthatthispiouswarriorwouldhavedoneis, thatall their tonguesshouldbewrenchedoutandthrownintothefire!

Thereisnoslightprobability,however,thattherageofthisbeingagainstCalvin is all intended as a holy offering to the memory of his friend,Servetus,andthatlamentingthedeathofhiskincompanion,andfindingnoothermethodof satisfyinghis revenge,he surpasses allhangmen incrueltytowardsthedefendersofthetruth.Concerningthedoctrineofthetwofold will of Godwhich Calvin, following Augustine and other godlyteachers, ascribes to God Himself, this excellent theological judgedeclares thathewondersat the childishbabblebywhich it is set forth.Everyonemust surely sethimdownasoneof themost learnedofmenwho can talk about "the childish babble" of another! But this offensiveaffectation fully proves that he thus prates under a panting hunt aftervainglory.Andheafterwardsadds."Thatthisdistinction,thetwofoldwillof God, was invented by us, because without it we should have laidourselvesopentothechargeofblasphemingGod."Whereas,bythisonewordofhis,hisownfrenziedmadness isexpressedandexposed; forheforgetsthathehimselfhasperpetuallyupbraidedthemostinnocentmenwith uttering open blasphemies. And was it (I pray you) any doubtfulblasphemyinhimselfwhenhemadeGodtheauthorofsin,andassertedthat He not only wills sin, but actually impels men to sin, thusrepresentingHimasrenouncingHisownnature,andfeastingupon,anddelightingHimself in, iniquities?And after having impudently vomitedforth these revilings,henow, forgettinghimself altogetherandwhathe

has uttered, says that we cover over our blasphemies with a certaincolouring,thattheymightnotbeperceived.

Itisworthwhile,however,toobservewhatargumentsheadducesinhisattempted refutation of the twofold will of God. He accuses us ofattributing,by thisdoctrine,unfaithfulnesstoGod; asmakingHim sayonethingandthinkanother,contrarytothetestimoniesoftheScripture,whereinGodsays,"IamtheLord,Ichangenot"(Mal.iii.6);"WithHimisnovariableness"(Jamesi.17).ButthissillymortalconsidersnotthatitisnotCalvinonly,andotherlikewitnessesofthetruth,whoareattackedbythiscalumny,butMoseshimself,who,whendeclaringthatthelawwasgivenuntotheJewsandtotheirchildren,leavesall"hiddenthings"withGod,sayingthatthey"belong"toHim(Deut.xxix.20).Notthatthereisany difficultywhatever in refuting this calumny, forGod, commandingthatwhichisright,therebytestifieswhattrulypleasesHim;noristhereanyothercounselconcealedinHisownmindbywhichHeeitherlovesorwillstoaccomplishanythingwhateverthatHecondemnsinman.ButHeexercisesHisjudgmentsinamarvellousway,sothat,byHissurpassingwisdomandequity,Heordainsanddirectstoagoodendthingsthatare,inthemselves,evil.NorwiltCalvineverconcedethatGodwillsthatwhichis evil?that is, in as far as it is evil?but that His secret and righteousjudgments shine forthmarvellously in overruling the iniquities ofmen.For instance, by the incestuous deeds of Absalom God punishes theadultery ofDavid.Wherefore,whenGod commandsAdamnot to tastethefruitofthe"treeofknowledgeofgoodandevil,"Hetherebytestshisobedience.Meanwhile,Heforeknewwhatwouldtakeplace;andnotonlyforeknew it,butordained it. If thistruthbetoohardandroughforthepalateofourdelicate theological judge, lethimnotblamethesavourofthedoctrine,buthisownacerbityanddisrelish.Andwhenheattemptstothumpintoourheartswithall theweightofhis ironmallet,wieldedbyhisponderouswords, thatthewillofGodisoneonly,whichHerevealsunto us by His prophets and by Christ, Augustine, by the force of hisauthority, wards off all the blows of his maul. "These (saith the holyfather) are the mighty works of the Lord, exquisitely perfect in everypoint of His will; and so wisely perfect, that when the angelic and thehumannatureshadsinned?that is,hadeachdonenotwhatGodwilled,but what each nature willed, though each nature did that which was

contrarytothewillofGodinonesense?yetGod,bythesamewillofeachnature, accomplished that which He willed righteously, using as theSupreme Good even evil deeds to the eternal condemnation of thosewhomHehadjustlypredestinatedtoeverlastingpunishment,andtotheeternalsalvationofthosewhomHehadpredestinateduntograce.For,asfar as the formerwere themselves concerned, they did thatwhichGodwilled not; butwith reference to the omnipotence ofGod,which couldthusbringgoodoutofevil,theycouldnotbyanymeanshavewilledtodoitindependentlyofthatOmnipotence.ForbytheveryfactoftheiractingcontrarytothewillofGod,bythatveryactingthewillofGodwasdonethrough them.For in this veryomnipotentwayofworking consists themightiness of theworks ofGod! So that, by an inexplicablemanner ofoperation,thatisnotdonewithoutthewillofGodwhichis,initself,evencontrarytoHiswill,becausewithoutHiswillitcouldnothavebeendoneatall.AndyetGodwillethnotunwillingly,butwillingly.ForastheGodofGoodness,Hewouldnotsuffereviltobedoneatall,unless,astheGodofOmnipotence,Hecould,outofthatevil,bringgood!"

Wherefore, let thisworthless being hurl all those horrible heresies andblasphemies,whichhe thus directs against themost godlyministers ofour day, at the head of the eminent Augustine himself. It is indeedperfectlytruethatthewillofGodistobesoughtfornowherebutintheScripture. But while this gross hog is rooting up everything with hissnout,hedoesnotconsider,thatthoughreverenceandsobrietyareevercultivatedbythefaithful,yetthesecretjudgmentsofGodcannotbedoneawaywithorreducedtonothing!Butitisonethingtocontemplateandadore that "greatdeep" (Ps. xxxvi.6)withall themodestyof faith, andquiteanother to reject itwith contumacy,because it atonceengulfs allthepowersof thehumanmindwhichattempts itscomprehension.Thisvile mortal, however, in order that he might do away with all thosetestimoniesoftheScripture,instructedbywhichweassertthewonderfulandgloriousprovidenceofGod,contentshimselfwithbroadlydeclaringthatallwehereticshaveeverabusedpiety,makingitamerecloak,andhave,underthenameofGod,originatedeverykindofevil.Why, if thisroundassertionistobedeemedsufficienttosettlethewholematter,thesame may as well be admitted as competent to disprove all heavenlydoctrine,andtoobliteratethenameofGodaltogether.

This worthless being afterwards adds, "That he can answer everyargumentwhichwemaybringagainsthimintwoways.Byshowing,first,thatall thosepassageswhichseemtoattributethecauseofevil toGod,donotintendHiseffectualwill,butHispermittingorHisleavingathingtobedone."Butawaywiththatcalumnyaltogether,whichisbuiltuponthetermsgoodandevil,whenusedindiscussingGod'seternalwillanddecrees.ForwewellknowthatnothingismorecontrarytothenatureofGodthansin.Butmenactfromtheirownproperwickednesswhentheysin, so that thewhole fault restswith themselves. But to turn all thosepassagesoftheScripture(whereintheaffectionofthemind,intheact,isdistinctly described) into a mere permission on the part of God is afrivoloussubterfuge,andavainattemptatescapefromthemightytruth!The fathers, however, did interpret these passages by the termpermission; for finding that the apparent asperity of the more directterms gave offence to some at first hearing, they became anxious tomitigatethembymilderexpressions.Intheirtoogreatanxiety,however,thustomitigate,andintheirstudytoavoidgivinganysuchoffence,theyrelaxed something of that fixedness of attention which was due to thegreattruthitself.

Thisworthlessbeing,however,whoprofesses tobeso familiarwith thefathers,betrayshisutterignoranceoftheirrealminds;forseizingholdofthoseinstancesofinexperienceinAugustinewhichIhavealreadyalludedtoasbeingfoundinhiswritingswhilehewas,asyet,notdeeplyversedinthe Scripture, he passes over all those plain and powerful passageswhereinheacknowledges the secret judgmentsofGod in their realandactualoperations(ifImaysoexpressmyself)ofblindingandhardeningthereprobate.Thesameignoranceandunletterednessismanifestedalsobythisvainbeingwhenhetellsus,ontheauthorityofHieronymus,thatwhen God is spoken of as doing or creating evils, the expressions arefigurative."Butif"evils"arenothingmoreorlessthanadversities(as isperfectly well known and universally acknowledged), why hunt after afigureinthingswhichare,inthemselves,perfectlymanifestandplain?

But letus look into thedoctrineofpermissiona littlemore closely, yetbriefly.Josephiswickedlysoldbyhisbrethren.JosephhimselfdeclaresthathewassentintoEgyptbyGodthroughthemeansofthiswickedness,

notbyhisbrethren,whoperpetratedit;andhedeclaresthatallthiswasdone by the counsel of God, that the family of his father might benourishedandkeptalive.Now, isall this, Iprayyou,merepermission?Job also testifies that it was God who took away from him all thatsubstanceofwhichtherobbersandplunderershaddespoiledhim!DoesGod's"takingaway,"Iprayyou,declarenoactonthepartofGod?GodissaidtohaveturnedtheheartsoftheGentilestohateHispeople.Shallwesay that thiswas amerepermissionon the part ofGod?The Scriptureitselfexpressesthe"turning"asapositiveandopenactofGod.SowhenGodissaidtodelivermenover"toareprobatemind,"andtogivethemup"tovileaffections," there cannot exist adoubt that thoseactsofHisawful judgments are thereby declared by which He takes righteousvengeance on the reprobate! If God weremerely an inactive looker-onwhilethesemightyjudgmentswerebeingeffected,andmerelypermittedthemtobeexecuted,wouldHe,bysuchmerepermissionofanobserver,reallyexecutetheofficeofaJUDGE?GodcallsNebuchadnezzarthe"axeinHis hand" (Isa. x. 5); He terms also the Assyrians the "staff of Hisindignation";allwickedmenHedesignatesHis"rod";andHepositivelydeclaresthatbymeansoftheseHewilldowhatHehathdecreedtodo.What place will mere permission find here? Jeremiah, addressing theMedes, exclaims, "Cursed be he that doeth the work of the Lorddeceitfully; and cursed be he that keepeth back his sword fromblood"(Jer. xlviii. 10). Behold!what cruelty soever these bloodymen commit,the prophet, in another sense, calls the work of God, because God, bytheir hand, executedHis vengeance on the Babylonians. David, in likemanner, testifiesthatwhatevilsoeverhewassuffering, itwasGodthatdid it, and that, therefore, hewas "dumb" (Ps. xxxix 9). Now, bywhatfiguresortropes,Iprayyou,willanymanconverttheterm"didstit"intopermittedst it,ormake thedoinga thingmerely thepermitting it tobedone?Paul likewisedeclares that it isGodwho sends upon thewickedstrongdelusions that they shouldbelievea lie" (2Thess. ii. 11).Where,therefore,the"effectualworking"(Eph.iii.7)ofGodappearsmanifest,asit does here, by what alchemy or contrivance will anyone extract fromsuch"effectualworking"theDivinewillandpurpose?

Thispre-eminenttheologicalteacherandjudgeprescribes,asacanon,forthe interpretation of such passages as, "Thou art not a God that hast

pleasureinwickedness"(Ps.v.4),thatallthoseshouldbeconsidered,asintendedbythattext,whoseemtoattributeeviltoGod.Butwhathasthisatalltodowiththepresentquestion?NospotofiniquityisaffixedbyusonGod.Allweaffirm isquite the reverse.Allwemaintain, throughoutourarguments,isthatGodrulesandoverrulesalltheactionsoftheworldwithperfectandDivinerectitude.IfanyoneofussunderedthepowerofGodfromHisjustice,thenindeedweshouldlayourselvesjustlyopentothetacitcensureofthosewhocontinuallyandreproachfullyrepeattous"thatthereisnothingmorecontrarytothepowerofGodthantyranny."Butnow,whilewemakeHim"tohavenopleasureinwickedness,"isHe,underthispretext,tobetornfromHisthrone,astheJudgeoftheworld,andashavingnoOmnipotencewhereby toworkgoodbymeansof evilmenandtheirevildeeds?Forthefactis,thatasGodfrequentlyworksoutHisjudgmentsbythehandsofthewicked,whosoevershallconfineHimwithintheboundsofpermissionwillatonceexpelHimfromHisofficeasJudgeof theworld!The sonsofEli had evilly anddisgracefully abusedtheir priestly office, and they perished by the hand of the Philistines.Now, by the canon of our great theologian, we must interpret this asmeaningthatallwasdonebythepermissionofGod.ButwhatsaiththeScripture?ThatallwasdonebecauseGodhadpurposedtodestroythem.Justobserve towhatextentofmadnessallmadmenaredrivenby theirmadnesswherethereisnoreligion,nomodesty,noshametostopthem.Theyrushon,tilltheybringnotonlymen,butGodalso,undersubjectiontotheirfrenziedfictions.

But as it would be utterly absurd to hold that anything could be donecontrarytothewillofGod,seeingthatGodisatDivinelibertytopreventthatwhichHedoesnotwill tobedone,how ingeniousaworkman thisbeing is ingettingridof thisargumentwhichstandsagainsthim, letusnowinafewwordsexplain.Hefirstofallassertsthatit isridiculoustoinquireintothisatall.WhatapityitwasthatAugustinehadnotsuchamonitorbyhisside,tosavehimalltheholylabourwhichhespentuponthis great question, and by which labour (according to our theologicalhero)hemadehimself"perfectlyridiculous"!Whereas,Augustineproves,bythisveryargument,thateverythingthatisdoneonearthiseffectuallyruled and overruled by this secret providence of God. Nor does hehesitate to conclude that everything that is done, is done by thewill

ofGod! According to which conclusion, the Psalmist testifies that God,sittinginheaven,dothwhatHewill:"ButourGod(saiththePsalmist)isintheheavens:HehathdonewhatsoeverHehathpleased"(Ps.cxv.3).But why, I pray you, is this question a ridiculous one? Our greattheological monitor replies: "Because it is not lawful to ask of God areasonforHisactions."Whydoesnotourmodestmonitor, then,retainthis great modesty throughout his treatment of this mighty matter?Whence arise, then, thismodest being's furious clamours and tumults?Whence,butfromthefactthattheproudandignorantreject,withhatredand disdain, the counsels of God? because, forsooth, their punymindscannot grasp their profundity and immensity! Leave, then, to God thelibertytoorderallthingsaccordingtoHisownwill,andallstrifeaboutthematterwillendatonce.Butit is justandrightthatmadmenshouldbe left thus tocontendonewith theother, that theymayputanend toeachotherbyamutualdestruction.

Herewearebroughtbacktotheoldpointofvaindefenceresortedtobyourtheologicalhero:"ThatmanythingsaredonecontrarytothewillofGod."Thiswemostwillinglygrant,providedthatthiscontrarytothewillofGodbenot carried too far.God, for instance, oftenwilled to call theJewstogether,"buttheywouldnot";thoughHecalledthemtoHimselfbyHisprophets,"risingupearly,"asHeHimself forciblyexpresses it (Jer.vii. 13). But as conversion is God's peculiar gift, He converts HimselfeffectuallythosewhomHewillstobeconvertedinreality.InwhatsenseitisthatPaulsays,"Godwillhaveallmentobesaved"(1Tim.ii.4), letreaders, as we have before observed and explained, learn from thecontext. There are different degrees and kinds of salvation (aswe haveshownabovewhenopeningthispassage).ButGoddoesnotdeemallmen(aswehavebeforeshownfromthehistoryoftheworldandfromthefewnationstowhomGodsentevenHisexternalword)worthyoftheexternalword; and they are few whom He makes the partakers of His secretillumination.

But to extricate himself the more easily from his perplexity, thisunworthymortalfinallycatchesupforhisdefencetheshieldoffreewill.Hesays,"ThatthereisnowonderwhateverinGod'snotpreventingmenfromdoingevil,whohavethefreewilltodowhattheyplease."Whereas,

thatisthemightywonder!Anditisresolvableonlybythesublimetruthanditsdoctrinethatwhatsoevermendo,theydoaccordingtotheeternalwillandsecretpurposeofGod!Butwhydoesthisvainbeingthrustuponusatermfabricatedoutofnothing?Whatisfreewill,whentheScriptureeverywhere declares that man, being the captive, the servant, and theslaveofthedevil, iscarriedawayintowickednessofeverykindwithhiswholemindandinclination,beingutterlyincapableofunderstandingthethingsofGod,muchlessofdoingthem?

Inthisrefutationofdog-faceddishonesty,astheomnipotenceofGodishonestly and clearlymaintained against calumnies of every kind, I feelconfidentthatIhavehumblyperformedaworkbothusefulandgratifyingtotheChurch,andalsoacceptableuntoGod.

ADefenceoftheSecretProvidenceofGod

TRANSLATOR'SPREFACE

TO

SECONDVOLUME.

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ITisanawfulanddeplorablefact thattheadorableRedeemerandonlySaviourofmenis,accordingtothepropheticdeclarationoftheScriptureconcerningHim,"Astoneofstumblingandrockofoffence"(Isaviii.14;1Pet. ii. 8), wherever He comes in His Spirit, life and power. Equallylamentable are the sure consequences which follow the written orpreached proclamation of the essential doctrines of His everlastingGospel. Nor have any of those doctrines met with a greater degree ofenmity, hatred and violent opposition frommen, than the two all-highand glorious truths of His revealed Word which are now immediatelybefore us—"THE ETERNAL PREDESTINATION OF GOD" and the"wonderful counsel and excellent working" (Isa. xxviii. 29) of "THESECRET PROVIDENCE OF GOD," by which He works out, in Hissovereignway,thedecreesofHissovereignwill.

TheformerofthesemomentousdoctrinesformsthesubjectandobjectoftheprecedingTreatise,foraviewofthenatureofwhich,andofCalvin'ssuccessinitsunequalledexecution,thereaderisreferredtothePreface,bywhichitisintroducedtotheEnglishChurchofChrist.

ThepresentTreatiseof thesamebelovedReformerofundyingmemory

andofimperishable"highesteem,inlove,forHisworks'sake"(1Thess.V. 13), is devoted to a discussion of that equally sublime and equallyincomprehensiblesubject,"THESECRETPROVIDENCEOFGOD."Thisunfathomable and incomprehensible deep Calvin enters with the sameacuteandpowerful intellectwhich characterises theprecedingTreatise,andwithaholinessandreverenceofspiritcorrespondentlyprofound.Hestates,inallitsfulness,themysteriousandinscrutabledepthofthemindofGod in the awe-filling dispensations ofHis "secret providence," andpresents a noble, admirable and unanswerableDEFENCE of their surejustice,Divineholinessandinfinitewisdom.

NeitherofthesegloriousdoctrinesoftheBiblehasbeendeclared,inanyageorplace,bythetongueorbythepenoftheservantsofGodwithoutexciting(aswehavealreadystated)thehostileenmityand,moreorless,violentoppositionofmen.Itisnomarvel,therefore,thatCalvin,whowascalled to so prominent aministration of them, should havemetwith aparallel amount of hatred, malignity and violence, in his day andgeneration, nor that he should therefore have been necessitated toemployasmuch timeand toil in their public defence as in their publicministration.

LutherandCalvin,therefore,eachborehislargeandinevitableshareofthe "offence of the cross" (Gal. v. 11). But while Luther's heavy shareexceeded, perhaps, that of Calvin in the number, rage, hostility andmightiness ofhis adversaries; the enemies ofCalvin surpassed those ofLuther in hatred,malignity,misrepresentation, contumely, slander andviolence. And these peculiarities of hostile and determined oppositionwere in exact accordance with the natures of the ministerial works ofthesetwoblessedandprominentservantsoftheMostHigh.

Luther'smightyworklayintheexposureanddemolitionoftheprinciplesandauthoritiesofchurchesandofkingdoms,andinthedefianceof thepowerofpopes,kings,princesandpotentatesoftheearth.ButtheworkofCalvinlaymoredirectlywiththehearts,principlesandspiritsofmen?filledwithhatredagainstthoseverytruthswhichhewasexpresslycalledofGodtodeclarealmostanew,withallthelightandpenetratingpowerofhisministry,toatruth-hatingworld.

Boththesepre-eminentservantsofGod,however,"hiddeninthehollowof His hand" (Isa. xlix. 2), defended from without by His omnipotentpower,andsustainedwithinby theconsolationsofHisSpirit, "finishedthe work which He gave them to do," and are now wearing in eternalglory the crowns "which theLord, the righteous Judge, had laid up forthem,"fromalleternity,astheirsurereward(2Tim.iv.7,8).

Thoseenemiesof the lovedandnobleSwissReformer,whoresistedhistestimonyconcerning "The secretprovidenceofGod,"were, if possible,more numerous, more hostile, more acrimonious and violent, andcertainlymorefalse,misrepresentative,scandalisingandmalignant,thanthosewhoresistedhiswitnessconcerning"TheeternalpredestinationofGod." Though these twin cardinal truths of the Bible ever stand, in alldirectconsequence,necessarilyandinseparablyconnected,thisexcessofvirulent hostility to the former glorious doctrine is strikingly manifestfrom the present attack of "a certain worthless calumniator," whosemalicious and mendacious violence called forth that DEFENCE whichformstheburdenofthepresentTreatise.

The method of defensive reply adopted by Calvin is characteristicallyplain, honest and satisfactory. He gives the articles of accusation (orslanders)intheorderinwhichtheywerepublishedbythecalumniator,and he makes his replies to them consecutively in defence of thesovereignty and secrecy of "The Providence of God." But the reader isinformed,bywayofpremonition,thattheparenthesis?(thatis,"SlanderI.,II.,III.,etc.")?whicharefoundinalltheheadingstothesections,areCalvin'sparentheticalcomments,asitwere,onthecalumniator'sterms,"ArticleI.,II.,III.,"etc.,bywhichparenthesisineachcaseCalvintestifiesthateacharticleisthebasestcalumny!

Who this prominent calumniator was is now unknown. It was veryprobablyServetus,towhoseinsidiousdesignsandpersecutinganimosityCalvin himself makes somuch allusion in the preceding Treatise. Onethingiscertain?anditisworthyourrecollection?thatthiscalumniatorofCalvin,andofhisdoctrineandministry,wasadeadlyenemytothetruth,andthathewasasindustriousinhisresearchesforhostilematerials,assubtle in his reasonings, and as indefatigable in his inventions ofopposingarguments,ashewasmaliciousandviolent inhisopposition.

So that itmaywithmuch safetybe concluded that the following sheetscontainthemostof, ifnotall, thestrongest(orrathervilest)argumentswhichtheutmosteffortsoftherationalist,thesceptic,andtheinfidelcanbringagainstthose twoessentialdoctrinesof the revealedWord,whichthetwopresentTreatisessoadmirablystateanddefend.For"thereisnodischargeinthiswar"ofthetruth(Eccles.viii.8).Whereveritiswrittenorpreached,conflicts,persecutionsandsufferingsforitssakebywritersandbypreachersmust,withsolemncertainty,beendured(2Tim.iii.11;2Peterii.2).

No!The"offenceofthecross"oftheRedeemerandofHistruthhasnot"ceased"(Gal.v.11),norwillitceasetilltimeshallbenomore.Thesamefalse accusations, slanders, misrepresentations, and perversions of thedoctrines,principlesandactionsofthetrueservantsofChrist(especiallywith reference to the twogreatdoctrines of the everlastingGospelnowimmediatelyunderdiscussion).whichhaveexistedinallages,invariousformsofviolenceandmalignity,stillprevailoneveryside.

Wherefore(tomakeafewcondensedandconcludingobservationsuponthe completion and issue of this Second Volume) the excellency andusefulnessoftheseTreatisesofthebeloved,ableandimmortalCalvinwillbe found, it is hoped, as originally designed by the translator to bethreefold.

First, theclearandtruthfulstatementof thesublimedoctrinesofGod'ssovereigngrace,sustainedbytheScripturesandbytheexperienceofthejust, throughout the Treatises will be edifying and establishing, it istrusted,toallthosemembersoftheChurchofChristwhocantrace,withanydegreeofcomfort,bythelightandtestimonyoftheSpiritandoftheWordtheir"calling"ofGod.Whilethedivineandpowerfularguments,bywhich the scriptural statements are illustrated and confirmed, willstrengthen the assurance of their salvation, by showing them that itssecurity rests on the very nature and attributes of God as its "surefoundation."Theblessedandbeloved"poor"ofGod'sfamily,indeed,whoform the greater portion of His heavenly household, may not feelthemselvescompetenttofollowtheacuteanddeepCalvinthroughouttheextent of his arguments; yet some, even of them, may be able, in aprofitable measure, to do so with admiration and thankfulness, to the

strengtheningoftheirfaithandhope.Fora"poorwiseman"(Eccles.ix.15), inwhomdwellstheSpiritofwisdomandoftruth,hasmorementalpowerand judgment insuchthings thantheworld,andeven thesaintsthemselves,generallygivehimcreditfor.Andthoughweareinstructedtolookaroundus,andtomarkwhotheyarethatcomposethegeneralityofthedisciplesofChrist? "For ye see your calling,brethren,how thatnotmanywisemen after the flesh, notmanymighty, notmany noble, arecalled"(1Cor.i.26)?yetwehavegreatcausetoglorifyGod(asacertain"noble"discipleonceobserved)thattheWorddoesnotsaynotanynoble,orwise,orlearned,oreducated,orintelligent,arecalled.Intothehandsof someof these, therefore,whomaybeable to follow,understandandappreciate thedivineanddeepargumentsofCalvin, thesehisTreatisesmayfalland,bythegladandthankfulperusalofthem,theirmindsmaybeinformedandenlargedintothelength,breadthanddepthofthat"surefoundation"onwhichtheirfaithandhopereposeforeternity.

But secondly, Calvin speaks and writes in these Treatises not to theChurch of Christ only, but also to the unregenerate, human-reasoningandprofaneworldatlarge.Heshowstheworld,aswellastheChurchofChrist,thatthesublimedoctrinesof"theeternalpredestinationofGod"andof"Hissecretprovidence"must,ofconsequentnecessity,betrue,notonlyfromthedeclarationsoftheHolyScripture,butfromtheverynatureand attributes of the adorable GodHimself.Wherefore, these volumescarrywith themCalvin's holy,masterly andunanswerable testimony tothewholeEnglishnation,wheresoevertheymaycome;andthisiswhatitwasalsointendedbythetranslatortheyshoulddo,andwhichitishopedtheywilldo,successfully,totheeternalprofitofmenandtothegloryofGod.Hence,theseTreatiseswillarmthedisciplesofChristwithweaponsfortheirdefenceofthetruth,aswellasfeedthemwith"strongmeat"fortheirenjoyment,nourishmentandstrength(Heb.V.14).

Nordowedespairof these samevolumesbeingmadeprofitable to theministers ofChrist, especially toHis younger servants, equipping themalso with insubvertible arguments for the Truth's defence, as well asenrichingthemwithsounddoctrineforitsproclamation.Andthepresentdayisoneofwidelyprevailingrationalism,scepticismandinfidelity.The"wise," the "scribes," and "the disputers of this world," with their

"doubtful disputations" and their "oppositions of science, falsely so-called"(1Cor.i.20;1Tim.vi20),aboundineverydirection.Againstallthis,andallthese,Calvinfurnishes,inthepresentTreatises,thetwofoldmaterials of Scripture and argument for erecting, in any place, at anytime, an impregnable tower in defence of the truth; while the sametestimonies,asbeingheaven-commissioned,containinthem"thearrowsoftheAlmighty,"someofwhichmayperhapshit,withthesharpnessofsavingmercy, theheartsofa fewof theenemiesof the "Kingofkings,"andbringthemtoHisfeet!(Ps.xlv.5.)

Inthistwofoldrespect,indeed,Calvinhascommandedafield,troddenapath,andpursueda"lineofthings"unoccupiedbyanyministerofChristwithanythinglikethesameprominence,abilityandeffect,eitherbeforehis day or since he left earth for heaven.Many true servants of Christhave set forth, and still do set forth, the sublime doctrines of gracescripturally; but they are not gifted with mental powers to prove thenecessityoftheirtruthfromtheverynatureofGodHimself,andfromtheeverunchangeableandinseparableharmonyofHiseternalattributes,asCalvindidthroughouthisministry,andashehasdoneinthesehistwoadmirableproductions.Nomanhasoccupiedthissphere,norwroughtinthis line ofministerial labour,with anything approaching to competentability since the sixteenth century?the glorious era of the Reformation.Norhasanyoneappearedqualified toperformsuch service toGodandHisChurchinthepresentcentury.InthelastandtheprecedingcenturiestherewereaDr.Owen,aDr.Gill,aRomaine,andperhapsafewothers,whopossessedthementalability,thelearningandthespiritualgiftsforthe task. But they had not the "calling" of God to that branch of Hisservice.Goddidnotsetthat"lineofthings"beforethem.Theonlymaninthe last century who stood at this post, with spiritual and mentalendowments at all adequate to the work, was that talented servant ofGod, thataccomplished scholar, that "burningand shining light" of theChurch of England and of the Church of Christ?Toplady. Hisministry,however,by the inscrutablewill of the sovereignDisposer of all things,wasasshortasitwasbrilliant.Hediedatthelamentedageofthirty-six,after a ten or twelve brief years'ministration, and left no successor hislike, either in theChurchofEnglandor out of it.Norhas any equal tohim,inrichexperienceofDivinetruth,inthegiftsoftheHolySpirit,orin

sanctifiedmentaltalent,sinceappeared.TopladydidenteruponCalvin'speculiar twofold field, and his written testimonies on the stupendousdoctrinesnowinquestionareanenduringtreasuretotheBritishChurchofChristandtoherwholenation.

Theaboveremarks,intendedmerelytodescribethenatureandmeritsofthe twopresentTreatises,will not, it is hoped, be deemed invidious orpartial.Theyaredesignedtobesolelyexplanatoryofthestateofthecaseinreferencetotheseproductionsof the immortalSwissReformer.Eventhose distinguished one-in-a-century servants of God, Bunyan, equallyimmortal with Calvin, and that widely useful and highly-honoured"masterinIsrael,"Huntington,werewhollyincompetenttoexecutesuchworks as these Treatises. Those great and good men were each ofmemorable value and profit to the Church of Christ in their respectivecenturies, and their bequeathed works and services will probablycontinue,especiallythoseoftheformer,totheendoftime;butneitherofthemcouldhaveoccupiedthefieldorperformedtheworkofCalvin.NoservantofGod,howevergreatoruseful,couldhavedone,orcouldnowdo, that, but one who, to a deep experience of Divine Truth and tocommandingnaturalpowers, shouldhave added, or shouldnow add, asoundclassical,mathematicalandlogicalmentaltraining.AndaservantofChrist,thusdivinely,naturallyandacquiredlyqualifiedforhishighestservices,scarcelyappears,werepeat,onceinacentury;nay,asthecourseof centuries has proved, in the bright and pre-eminent instances ofLutherandCalvin,scarcelyonceinthreecenturies.Thatnoonehasstoodforthinthepresentcentury,orcannowbefound,preparedofGodwiththisthreefoldequipmentofgrace(1Cor.xv.10),natureandacquirementfor his high service, both before the redeemed Church and before themore learnedworld, trainedbothat the feetofChristandat the feetofGamaliel(Lukex.39;Actsxxii.3), isasourceoflamentationtoallwhoarecompetenttoformarightjudgment.

And thirdly, these Treatises, it is confidently believed (and this was athirdmotivefortheirtranslationandpublication),willfullyvindicatethedoctrineandcharacterofJohnCalvin,andunloadhisreveredname(intheEnglishmindatleast)fromthatmountainofmalignantobloquyandslander which has been heaped upon it, more or less, for these three

centuriespast.These,hisownunequalledtestimonies,willnotonlyprovethemightandinvinciblenessofhisspiritualandmentalpowers,butwillmakeequallymanifesttheholiness,thehumbleness,andtheadorationofhis soul as one of "the redeemed from the earth," one of the "sealed"amongmen,asGod'sown(Rev.xiv.3;vii.4).

Nor can the translator refrain from offering, ere he close theseobservations,hissincereexpressionsofgratitudetothose"BrethrenandFriends" who have come thus readily and liberally forward with their"goldand silver," onpublic grounds, not for themselves only, to insurethepublicationofthesevolumes,whennoothermeansoftheirpublicitywas attainable. And in these his grateful acknowledgments, he is fullyassuredthatheisjoinedbythosefewmuchinterestedfriendsbywhosecounsellingandarrangingaidtheoriginal"proposal"wasputforth.

Should,then,thesetwoTreatisesofthetruthful,faithfulandableCalvinbe so honoured as to be made of any sacred service in edifying thedisciplesofChrist,andbuildingthemupintheirmostholyfaith;shouldtheybefoundinanydegreeusefulinequippingthefriendsoftheTruthwitharmourforitseffectivedefence;shouldtheylendaidinsilencingtheclamours,shamingtheslanders,refutingthedoctrines,anddefeatingthedesignsof the enemies ofGod andofHis revealed truth in thepresentday,orinfuturegenerationsoftheEnglishChurchofChrist;thesefeeblelabours of their translation will have received the highest reward withwhichtheirauthoreverwishedtobehonoured.

3UpperIslingtonTerrace,London.

Introduction-TheSecretProvidenceofGod

byJohnCalvin

THEmomentIthinkofspeakinguponthatProvidenceofGod,bywhich

He governs not only the vast machinery of the whole world and eachsmallestpartof it,butalso theheartsand theactionsofmen,amightyand complex subject presents itself before me. But as I have alreadytreated of the stupendous matter in a manner calculated, I hope, tosatisfy,inameasure,allsound-mindedandunprejudicedreaders,Ishallonly touch it in a summary and passing manner upon the presentoccasion,adoptingallpossiblebrevity.Norindeedcananysplendourofspeech be expected from me, nor any brilliancy of thought that shallcorrespond with the magnitude and excellency of the theme. I shallmerelyrecapitulate, ina fewbarewords, thoseargumentswhichIhavefullydevelopedinmy"Institutes"ButifIshallseesuchneed,IwillnowinterweavewiththeseargumentssomefurthertestimoniesfromtheHolyScripture.AndIshallalso,asIhope,sowashaway,byaplainrefutation,thedesigningandmalignantcavilsofPighius*andhisfellows,?thattheyshallnot,intheleastdegree,hurtorhinderthemindsofthegodly.

ByProvidence,wemean,not anunconcerned sittingofGod inheaven,fromwhichHemerelyobservesthethingsthataredoneintheworld;butthat all-active and all-concerned seatedness on His throne above, bywhichHegovernstheworldwhichHeHimselfhathmade.SothatGod,as viewed in the glass of His Providence, is not only the Maker of allthingsinamoment,buttheperpetualRulerofallthingswhichHehathcreated.ThatProvidence,therefore,whichweascribetoGod,pertainsasmuchtoHisoperatinghandsastoHisobservingeyes.When,therefore,GodissaidtoruletheworldbyHisProvidence,wedonotmerelymeanthat He maintains and preserves that order of nature which He hadoriginally purposed in Himself, but that He holds and continues apeculiarcareofeverysinglecreaturethatHehascreated.Andtrueandcertain is the fact, that as it was the wonderful wisdom of God thatoriginallymadetheworld,anddisposeditinitspresentbeautifulorder,so,unless theomnipotentpowerofGod,everpresent, sustained it thuscreatedanddisposed it, it couldnot continue in itsdesignedorderandformonehour.

Thatthesunrisesuponusdaybyday;thatinacoursesorapidhisraysshouldbesotemperedandhisdegreessoadjusted;thattheorderofthestars, so wonderfully arranged, should never be disturbed; that the

vicissitudes of the seasons should recur so continuously; that the earthshouldopenherbowelswithsuchannualregularityforthenourishmentofman;thattheelementsandtheirseparateparticlesshouldnotceasetoperformtheirappointedfunctions;inaword,thatthefecundityofnatureshould never be worn out nor fail?all this marvellous operation, co-operationandcontinuance,cansurelyneverbethoughttoproceedfromanyothercausethanfromthedirectinghandofGod!Andwhatelseisthe104thPsalmbutalongandloudpraiseofthisuniversalProvidence!Theapostle Paul lauds this same Divine Providence when he says, "For inHimwelive,andmove,andhaveourbeing"(Actsxvii.28).Wherefore,asthe one only God has an essence peculiar to Himself, so that livingprincipleofvegetation,bywhichallcreaturessubsistandwithoutwhichtheymust soonperish,mustbeconsideredby faith a secret infusionofGod.

But the knowledge of a general and universal Providence is vague andconfused, unlesswe hold, at the same time, the belief, and indulge thecontemplation, thatGodcoversunder thewingsofHiscareeach singleone ofHis creatures. To teachus this glorious lessonwas theobject ofChristwhenHesaid,"Thatnotasparrowthatissoldforhalfafarthingfalls to the groundwithout the heavenly Father's knowledge" (Matt. x.29).InconsideringthisspecialProvidenceofGod,however,bywhichHesecretlybroodsover thecareof each individual creatureas theworkofHishands, itwillbenecessarythatwetakeasacredviewof thecertaindegreesanddistinctpeculiaritieswhichitdivinelyembraces.

As man is the noblest work of God, for whose "good" all things werecreatedwhichtheheavensandtheearthcontain,theScripturesetsforththe Providence of God as concerned principally in the care andgovernment of the human race. Paul, in explanation of that passage,"Thoushaltnotmuzzlethemouthoftheoxthattreadethoutthecorn,"observes, "DothGod take care of oxen?" implying that the providentialcareofGoddoesnotrestontheminparticularas itspeculiarsphereofaction, but is more especially employed in the care of men. In thisrespect,asthecourseoftheDivineProvidenceliesinthedealingsofGodwithmen as beings endowedwith reason, its conduct assumes a surerlightandabrighterglory.Formarvellousare the judgmentsofGod;at

one time, in punishing the wicked; at another, in teaching the faithfulpatience and crucifying their flesh; at another, in purging out thewickednessesoftheworld;atanother, inawakeningthesleepandslothof many; at another, in breaking down the arrogance of the proud; atanother,inmakingthewisdomofthewisealaughing-stock;atanother,indestroyingthemachinationsofthemalicious.Ontheotherhand,thesurpassing goodness of God is brightly displayed in succouring thedistressed,inprotectinganddefendingthecauseoftheinnocent,andincomingtotheassistanceofthosewhoareindespairofallhelp.The107thPsalmcontainsabeautifulandgloriousdescriptionoftheconductoftheProvidenceofGod,whichismanifestedtowardsmen.InthatPsalmtheprophet shows that those vicissitudes, which men generally considerviolentfloodsofchange,arenotwavesoftrouble,rollingovermenwithblind impetuosity, as it were, but bright glasses wherein to behold thegoodness,thewrath,orthejusticeofGod!AndatthecloseofthisblessedPsalm,thepenmanofitdrawstheconcludinginferencethatifthegodlyandthe"wise"wouldduly"observe"thesevariouschangesintheworld,they would gain understanding in the ways of God, and would findabundant cause for rejoicing. While the Psalmist also implies that thesamecontemplation,ifexercisedbythewicked,wouldstoptheirmouths,bygivingthemanawe-strikingsightofthewonderfulworksofGod!

But here we must take a view of other and loftier steps of the DivineProvidence. For though God thus shows Himself the Father and theJudge of thewhole human race, yet, as theChurch isHis sanctuary inwhich He resides, He there manifests His presence by clearer andbrighterproofs;HethereshowsHimselfastheFatherofHisfamily,andcondescends to grant a nearer view ofHimself, if Imay so speak. TheScriptureisfilledwithtestimoniesofthis,whichdeclarethatGodkeepsamoreespecialwatchoverthefaithful:"TheeyesoftheLord(saithDavid)are over the righteous" (Ps. xxxiii. 21); "He preserveth the souls ofHissaints"(Ps.xcvii.10);"ForHecarethforyou,"saithPeter(1Peterv.7);"Even the very hairs of your head are all numbered," saith the LordHimself (Matt. x. 30). In aword, the Church is the greatworkroom ofGod, wherein, in a more especial manner, He displays His wonderfulworks;anditisthemoreimmediatetheatreofHisgloriousProvidence.

ForthisreasonitisthatGodissaidtohaveappointedangels,whichare,asitwere,Hishands,tobeguardiansinapeculiarmannertoHissaintsthatbelieveinHim;thattheangelsalsomighthavenoseparatepositionorofficeapartfromthebodyofChrist,ofwhichtheyalsoaremembers.Therefore,thatwemaytakeacircumspectiveandcomprehensiveviewofthe whole Divine matter, our eyes must rest, first, on that generalgovernment of the whole world, by which all things are cherished andcaused to vegetate, that the natural state of them all, collectively andindividually,mayremainandbepreservedthesame.

Secondly, our eyesmust rest on thewatchfulnessofGod, in rulingandguardingthesinglepartsandparticlesofallthesecreatedthings,whichwatchfulness is such that nothing occurs in them or concerning them,unknown or unnoticed. We must look, thirdly, at God's more especialcareofthehumanrace,whichissuchthatthelifeanddeathofmen,thepublic destinies of kingdoms and of nations, and the private cases ofindividuals,andwhatsoevermenusuallyascribetofortune,areunderHisheavenlyruleanddisposal.Andlastly,wemustcontemplatethatpeculiarprotection by which God defends His Church, in which protection HemoreexpresslymanifestsHispresenceandHispower.

Thevastandmultiformutilityof thisdoctrinenowordscanadequatelyexpress.NorwillanyoneprofitablycontemplatetheProvidenceofGodinthegovernmentof theworld,as it issetbeforeus in theScripturesandseenbyfaith,buthewho,feelingthathehastodosowithhisMakerandwith the Creator of all things, first "bows the head"with that awe andreverence and with that humility which becomes one standing beforesuchstupendousMajesty!Forifmaniseverwonttopaysuchhonourtohis fellow-men, as to judge of their works with candour and modesty,especially where anything seems somewhat obscure and difficult tocomprehendat themoment; ifman, in such cases, is themoreanxiousand diligent in inquiring into the truth, and would rather suspend hisjudgmentthan,byahastydecision,dohisfellow-mananinjury;isitnot,I ask,worse thanmadness, and somethingmore than ferocity, touse atenfold greater liberty with God, and to bring His stupendous worksdown to the scale of our puny judgment; to pronounce a precipitateopinionupon things infinitelysublimeandwholly incomprehensible; to

attempt to fathom His secret counsels; and, above all, to trifle withmysteries so deep and so profoundly adorable? This insolence has,indeed,stalkedabroadinallages,buthastakengreaterstridesandmadelouderboastsinthepresentdaythaninanyageortimepreceding.Manyinfidelsnow-a-days,findingthattheycannottearGoddownfromheaven(which,likethegiantsofold,theyreallyattempttodo),strivemightily,atleast, to force out of their own and all other men's consciences everyparticleofreligionandoftrueworship,byvomitingforththefoulestandbasestblasphemies,thusbetrayingtheirprofanity,andtheirrageagainstGodandHistruth.

Inthegreaterpartofthesecharactersthesourceofalltheevilisevidentlythis:beingpersonsofalightandfervidspirit,theyfirstgiveindulgencetotheirownvaincuriosity.Then,havingnofixedaimorobjectbeforethem,theygivethemselvesuptoutterlyuselessspeculations.Uponthebackofthiscomesanunbridledaudacity,whichinstigatestheirtonguestospeakwith a rashness exactly commensurate with their impudence. Others,again,arethesubjectsofanevilstateofspirit,differentindeed,butjustas mischievous. For, bewildering themselves in absurd dreams, theydrowntheirmindsinself-will,ordesperation,orsloth.Nowallthesearetheverywilesof thedevil;andhisobject inadoptingthemisto involvethe true, sound and holy doctrine in all sorts of "lying wonders" ofinventions, by which means he would not only rob us of all itsprofitablenessandfruit,butwouldalsorenderiteithercontemptible,orhateful,or destructive.Butwhatsoever plans thedevilmay adopt, be itours ever to steer clear of the perverted caution to which some haverecourse,who,tomeetsuchperilsasthese,findnoshorterwaythantheobscuring or corrupting of that which the Scripture declares with altpossibleandnakedsimplicity.

Now,amuchmoreappropriateandeffectualremedyforalltheseevilsistoholdourmindsundertheconstantconsiderationinwhatmannerandtowhatendtheProvidenceofGodshouldbecontemplated.Thefirstendis,thatitmaykeepusfreefromallpresumptuousconfidenceandholdusfast in the fear of God, and alsomay stir us up to continual prayer. AsecondendistobringustorestuponGodwithstillandpeacefulminds,andtoteachustodespise,inallcourageandsecurity,thedangerswhich

surrounduson every side and thenumberlessdeathswhich constantlythreatenusfromeveryquarter.EachofthesegreatendsIwillnow,withallpossiblebrevity,endeavourtoexplain.Thosewhoimaginethatthereis any such a thing as fortune or chance, orwho expect anything fromtheir own industry, or plans, or labours, are carried hither and thitherafter every expedient, are driven in all directions, turn every stone (astheysay),deviseeverynewmeans,andgallopaboutlikethehorseinanopenfield.Butwithallthistodo,thereisnoprayer,nofearofGod!

He,however,whoknowsandfeelsthatmenandtheircounsels,andtheissuesofallthings,areruledandoverruledbytheProvidenceofGod,willconfesswith trembling, as did the prophet Jeremiah: "I know,O Lord,that thewayofman isnot inhimself: it is not, inman thatwalketh todirect his steps" (Jer. x. 23). Bearing in mind also those words ofSolomon?"A man's goings are of the Lord: how can a man, then,understandhisownway?"(Prov.xx.24)?hewillcommithimselfwhollyuntoGod,anddependentirelyuponHim.Wherethereissuchastateofmind,prayerswilleverfollow,thatGodwillbeginandperfecteveryworkwhichweundertake,whilewethusrestonHiminallquietness,andonHimalone.Justinthesamedegreewillhewhodreamsaboutthewilloffortunegivehimselfuptobedrivenaboutinfearbythedevilandbythewicked, as by ferocious brute animals?as if they could do anything ofthemselves! And thus will such an one fret and fume with perpetualanxiety;and,lookingathislifeashangingcontinuallybyasinglethread,asitwere,hewillliveinunendingtorment.Hewillscarcelybeabletoputforth one footwithout despairing of his life orwell-being.Whereas thefaithful, having the all-ruling hand ofGod ever before them,will neverhesitatetocastall theircaresandconcernsuponHim.Andtheywillallthe while rest assured that the devil and all wicked men, whatevertumultstheymaycause,arenotonlyheldofGodbytheirfeetinchains,but are compelled to doHis pleasure, underwhich assurance theywillpasstheirlivesinsecurityandpeace.

The two following distinctions will also throw a Divine light upon thissacredmatter.TheProvidenceofGodistobeviewedwithreferencetoalltimepast,aswellasinconnectionwithalltimefuture.Incontemplating

theDivineProvidenceoftheformer,allpoweristobeascribedtoGodinall things (whether viewed with their means [media], without theirmeans[media],orcontrarytotheirmediums[media]?thatGodordainsand appoints all things. The consideration of the time past should bethus: If anything has taken place successfully, and in fulfilment of amortalman'swishes,lethimnot"sacrificetohisowndrag"(asHabakkukexpresses it); nor let him speak of his own prudence, virtue or goodfortune;norgivethatpraisetoman,nortoanycreature,whichisduetoGodalone.ButlethimeverfeelassuredthatGodwasthefirstcauseandauthorofallhisgood, throughwhatsecondarymediumsoever it came.And in the case of all preceding adversities, let a man rest in theconsolationthatalltookplaceaccordingtothegoodpleasureofGod;forbycomplainingandcontendingagainstGod,Ishallprofitmyselfnothing,and shall bind myself in the chain of the guilt of impious obstinacyagainstmyMaker.Andletamansoentertainthememoryofhispastlife,astoacknowledge,inallthepunishmentshehasendured,thesinshehascommittedwhichcausedthem.

With reference to the time future, the Providence of God is to becontemplatedbyallgodlymindsthus:Letthemindsofthegodlybeeverintently fixedonGod'spromises and threatenings.For as soon as theirminds turnaside from these, theyare shutupagainst all instruction inthefearofGod,andtheprogressoffaithceases.ButhewhoshallalwayskeephiseyefixedontheomnipotenceofGod,asseenintheglassofHisWord,andshallrelyonHispromisesthereinalsocontained,willmountonthewingsoffaithaboveallthecountlessperilsoftheworld.Andthen,bowingbefore the threateningsofGodalsobeheld inHisWord,hewillhumblehimselfunderthesightofthemassomanyrods.

WhenIspokeof theProvidenceofGodbeingviewedwith itsmediums,mymeaningwasthis:Ifanyoneshallhaveassistedhisfellow-manwhensunkunderanextremityofdistress,thedeliverancerenderedbythehandofman is not a human, but aDivinedeliverance. The sun rises day byday;butitisGodthatenlightenstheearthbyhisrays.Theearthbringsforthherfruits;butitisGodthatgivethbread,anditisGodthatgivethstrengthbythenourishmentofthatbread.Inaword,asallinferiorandsecondary causes, viewed in themselves, veil like somany curtains the

gloriousGod from our sight (which they too frequently do), the eye offaith must be cast up far higher, that it may behold the hand of GodworkingbyalltheseHisinstruments.ButinwhatmannertheProvidenceofGodcanwork,withoutanymediumorinstrumentatall,ChristtaughtusbyHis own example,whenHe repelled the assaultingTempterwiththis shield: "Man doth not live by bread only: but by every word thatproceedethoutofthemouthofGoddothmanlive"(Matt. iv.4).ForastheRedeemer knew that the power ofGod needed no external supportwhatever,soHeknewthatHecouldsupplythatstrengthwithoutbread,whichHeisneverthelessmercifullypleasedtosupplybymeansofbread.

AndO!whatgloryisduetotheProvidenceofGodwhenviewedcontrarytoallmeans (media)!When I ampersuaded that it ismightier than allobstaclesthatcanopposeit!BythisconfidencealoneIamconquerorofevery fear or apprehension. Indeed, this is the verywrestling school inwhichGodexercisesandtriesourfaith.Whensomanyobstaclespresentthemselves before us which seem likely to prevent His designs (as weviewthem),howmanycreaturesappearinathreateningform,aboveandbelow,inheavenandinearth!Andwhat, insuchcase, istobedone?Ifourfaithcanbutmountup to theDivineheightof thepowerofGod, itwill combat and conquer with no great trouble all themeans (media)which stand in its way, and which strive to prevent its victory.Whosoever, therefore, shall restrain himself within these bounds, andshall neither torture himself with perplexed speculations, normake anexcuse for indolence because he hears that God alone doeth all thingssuchanoneshallneithersinkunderdespair,norturnasidetofrivolousreasonings,whicharewhollyunbecominginthepresenceoftheMajestyofGod.

But we must now examine this sacred subject still more narrowly.Whence arise contentions about the Providence of God? The DivineProvidenceitself,rightlyconsideredandcontemplated,asitoughttobe,gendersnocontention.Buthumanreason,whenconsideringtheworksofGod, finding itselfblind,rushes intoaquarrelwith itsMaker.Butwhatmarvel,ifthosecounselsofGodharmonisenotwithfleshlyreason,whichthe angels, with uplift eyes, wonder at and adore! This depravity,however, isutterly intolerable, thatwe,whobynaturearehardlygifted

with worthiness to creep as worms on the earth, should approve ofnothingbutthatwhich,asiflyingontheground,wecanlookdownuponwith our natural eyes. But in order that this Divine doctrine of theProvidence ofGodmaybecomeprofitable, itwill be,we hope, a usefullabour inus thus to calm themindsof the ignorantand inexperienced,andtorefutethe"slanders"ofthewickedandprofane.

Fortheseendsitwillbedesirabletoconsider,inthefirstplace,thatthewill of God is the great cause of all things that are done in the wholeworld; and yet, that God is not the author of the evils that are donetherein. But I will not say, with Augustine?which, however, I readilyacknowledge to have been truly said by him?"In sin or in evil, there isnothingpositive."For this isanacutenessofargumentwhich, tomany,may not be satisfactory. I would rather assume another principle ofargument,andsay,"Thosethingswhicharevainlyorunrighteouslydonebymanare,rightlyandrighteously,theworksofGod!"Andifthisshouldappeartosome,atfirstsight,tobeparadoxicalorself-contradictory,letnot such be so fastidious or hasty as not to inquire, withme, into theWord of God, and see how the Divinematter stands as viewed in thatglass. But again, that I may not defend anything with senselesspertinacityasbelongingproperly toGod,which Ihaveonly ascribed toHim myself by my own opinion, let us hear what the Scripture reallytestifies,andletusformourdefinitionoftheworksofGodwhollyfromthence.AstoallthosethingswhichGodreallydirectsbyHiscounsel,butwhich, as generally viewed, seem to be fortuitous; concerning all suchthingsthecleartestimonyoftheScripturerunsthus,"Thelotiscastintothelap,butthewholedisposingthereofisoftheLord!"(Prov.xvi.33.)Inlikemanner, if abranch falling froma tree, or anaxe slippingout of aman'shandunawares,should fallupontheheadofapasser-byandkillhim,Moses testifies thatGoddid this according toHisDivine purpose(Deut.xix.5),whowilledthatthatmanshouldbekilled.OtherScripturetestimonies to the same purport I here advisedly leave unadduced,because my intention is only to point at them with my finger on thepresentoccasion.ButsincetheStoicsfound,onsuchargumentsasthese,their doctrine of necessity, the true doctrine of thewill and purpose ofGod,ishatefultomany,eventothosewhodarenotcondemnitasfalse.But this doctrine of Stoica1 necessity is an old calumny laid upon us,

under theburdenofwhichAugustine frequently complains thathewasboweddown.Itoughttohaveceasedlongerethis.Butcertainly,formenprofessinganyhonesty,orcandour,orfaith,tolaysuchareproachuponusismostunworthyofthem,andmostdisgraceful.

What the vain imagination of the Stoicswas iswell known. Theywovetheir doctrine of fate out of Gordias' web of complex causes, in which,when they had entangled God Himself, they fabricated certain goldenchains(asthefableshaveit)tobindtheveryGodofheaven,andtomakeHimsubjecttoinferiorandsecondarycauses!TheStoicsareimitatedbythe astrologers of the present day, who make their doctrine of fatednecessityoutofcertainpositionsofthestars.WeleavetheStoics,then,totheir doctrine of fate, while we acknowledge the will of God to be theruling cause of all things. But to take contingency out of the worldaltogether would be absurd. I omit to notice here those variousdistinctions which aremade in the schools. That which I shall adduceshallbesimple, inmyjudgment,andnotstrained;andalso, thatwhichshallbeprofitablefortheconductoflife.

I would argue, then, in this manner: What God hath decreed mustnecessarilycometopass;yetso,thatwhatdoesthuscometopassisnot,initself,reallyandnaturallyanecessity.Wehaveafamiliarillustrationofthis in thebonesofChrist ourLord.TheScriptureplainly testifies thatChristassumedabodyinallthingslikeuntoours.Wherefore,nomaninhis senseswill hesitate to confess that the bones of Christ's bodywerefrangiblelikeourown.Thereappearstome,however,tobeanotherandaseparatequestion involved in thismatter:WhetheranyboneofChrist'scould be broken? For, according to God's decree and Word, it wasnecessarythatall thepartsofHisbodyshouldremainwhole,unbrokenanduninjured.NotthatIamthusspeakingandarguingbecauseIwhollyobjecttothereceivedformsofexpression,whenmenspeakofnecessityasbeing,inonesense,absolute,orwhentheyspeakofthenecessityoftheconsequentor the necessity of the consequence.But I speak thus, andargue thus, that no subtlety of reasoning might prevent the simplestreaderfromunderstandingandacknowledgingthetruthofwhatItestify.If, therefore,weconsider thenatureof thebones in thebodyofChrist,they were frangible, or capable of being broken. But if we look at the

decreeofGod,whichwasfulfilledinitstime,thebonesofChrist'sbodywerenomore subject to fracture than the angels are subject to humansorrows.Inthiscase,therefore,whenwearerequiredtolookintothelawand order of nature as appointed of God, I by no means reject thecontingencyinvolved,inmysenseandmeaningofsuchcontingency.

We must here also carefully bear in mind that principle which I havebefore laid down, that when God displays His power throughmeans(media)andsecondarycauses,thatpowerofHisisnevertobeseparatedfromthosemeansorinferiorcauses.Itistheexcessofadrunkardtosay,"Godhasdecreedallthatistocometopass,andthatmustcometopass;therefore, to interpose any care or study, or endeavour of ours, issuperfluousandvain."ButsinceGodprescribes touswhatweought todo,andwills thatweshouldbe the instrumentsof theoperationofHispower,letuseverdeemitunlawfulinustosunderthosethingswhichHehathjoinedtogether.Forinstance,God,"inthebeginning,"commandedtheearthtobringfortheverykindofherbandfruitwithoutanyhumanart or culture. But now He makes use of the hand of man as theinstrument of His operation: If any one should boastingly desire toreceivebreadbymerelyopeninghisindolentmouth,becausetheblessingofGod fructifies theearth,hewouldnotonly,by suchaboast, trampleunderfoottheProvidenceofGod,butwoulddoawaywith italtogether.For he would separate and rend asunder those things which God hasjoinedtogetherbyaninseparableconnection.

Wherefore,with reference to the time future, since the events of thingsare,asyet,hiddenandunknown,everyoneoughttobeasintentupontheperformance of his duty as if nothing whatever had been decreedconcerningtheissueineachparticularcase.Or(tospeakmoreproperly)everymanoughtsotohopeforsuccessinallthingswhichheundertakesat the command of God, as to be freely prepared to reconcile everycontingency with the sure and certain Providence of God. The Lord,moreover, promises His blessing upon the work of our hands. By thispromise each godly man will acknowledge himself to be appointed ofGod, an instrument of His glorious Providence. And such godly one,relying on this same promise, will gird himself with alacrity to hisundertaking, and will be persuaded that he is not casting into the air

labourinvain;but,restingontheWordofGod,hewillbelievethatGod,byHissecretcounsel,willdirectallhis labourto the issuethatshallbebest. In aword, as theProvidence ofGod, rightly considered, does notbindourhands, but free them forwork, so it not only doesnot hinderprayer,butstrengthensandconfirmsitsearnestness.

A like sobriety ofmind ought to temper our judgments concerning thetimepast,andinreferencetothingswhichmayhavealreadytakenplace.Thereisnoexhortationmoreconducivetopatiencethanourhearingthatnothing happens by chance; but that whatever takes place, is thefulfilmentofthatwhichhasbeendecreedby"thegoodpleasure"ofGod.Meanwhile, itbynomeansfollowsthatourownindolence,orrashness,orthoughtlessness,orsomeotherfault,isnottheimmediatecauseofanyadversity under which wemay be suffering. And though the causes ofevents are not always clearly seen, or understood, yet godlymindswillnot, evenunder such ignorance, cease to renderuntoGod thepraiseofHiswisdomandjusticeineveryeventthattranspires.

Where,however, thecounsels, thewills, thepurposes,andtheattemptsofmenintervene,agreaterdifficultyofargumentandjudgmentpresentsitself to our thoughts, especially when we desire to show how theProvidence of God reigns and rules in all such cases also; not only topreventanything frombeingdoneotherwise thanaccordingtoHiswill,butalsothatmenmaynotevenagitateanythingintheirdeliberationsbutwhatHe inspires.God gives indeeddaily andmarvellous proofs ofHisProvidencewhereHegivesfullreintothefoolishcounselsofmen,and,seemingnottonoticetheirgreatpreparations,frustratesbytheissuealltheir hopes. The Scripture also reveals another field, wherein GodmanifestsHisdominion and themightyworkingofHishand?whenHemakes the wicked mad; when He strikes them with a bewilderedgiddiness, or deprives them of their senses, or stuns them withstupefaction;andwhenalsoHe"takesaway theirspirit," strips themoftheircourage, and so fills themwith fear, that theyaredeath-struckbythefallofaleaf!Pighius,therefore,wantscommonconsideration,whenhewouldconfineGodwithinthenarrowlimitsofHismaterialcreation;whenhewouldmakeofGodnothingmorethanakindofwisemanager,oraskilfulgeneral,who,wellversedinmilitarytacticsforeseestheplans

of his enemies, and forms his counterplots, as remedies, according tocircumstances. As if the Scripture did not plainly represent God asHe"Who taketh the wise in their own craftiness," cutteth off the spirit ofprinces, andmaketh their "knowledge foolishness"! It is, therefore, thegrossestignoranceinPighius,whenhedeniesthatwhenamaniskilleddesignedlybyhisfellowman,hediesbythewillanddecreeofGod!Heentertains this idea, I suppose, imagining thatwhere thewill ofman isengaged,thewillofGodisnotconcerned!Whatistobecome,then,ofallthosetestimoniesoftheScripturewhichdeclarethattheswordsofmenarewieldedbythehandofGod?WerethesonsofElikilledwithoutthewillofman?YetthepraiseisgiventoGod;thatitwasHewhorighteouslywilled that they should be slain (1 Sam. iv. 1o~12). But that Godcontinually rules thehandsofmen, thatHesometimesbinds them fastandat other times turns them thiswayand that to executeHis eternaldecrees, no one will call in question who has the least acquaintancewhatever with the Scriptures. Nay, it is a fact, universally admitted bycommon sense, thatwhatsoevermen undertake, the issue thereof is inthehandofGod.Butsinceeventhisknowledgeinmenisgenerallyweakand unsettled through the dense darkness of the human mind, theScripturehaserectedforusaloftierplaceofobservation,bystandingonwhichwemaylookaroundusandbeholdGodsorulingandoverrulingallthe works of men, as to bring them to the issue which Himself hathdecreed.

The sum and substance, however, of the whole Divine matter is this:Althoughmen, likebrutebeastsconfinedbynochains, rushat randomhereandthere,yetGodbyHissecretbridlesoholdsandgovernsthem,that they cannotmove even one of their fingerswithout accomplishingtheworkofGodmuchmorethantheirown!Butthefaithful,whorenderuntoHimtheirwillingservice,asdotheangels,aretobeconsidered,inapeculiarmanner,thehandsofGod! Iamnow,however, speakingmoreimmediatelyofthosemenwhosepurposesareanythingbutadesiretodothewillofGod,ortoadoptanycounselconsistentorinharmonywithHiscounsel,orinaccordancewithHiswill.Thewickeddoindeedfrequentlygloryinthemselvesatanyaccomplishmentoftheirwishes.Buttheeventatlengthprovesthattheywereonlyfulfillingallthewhilethatwhichhadbeen ordained ofGod, and that, too, against their ownwill,while they

knewnothingaboutit!Moreover,GodHimselfveryfrequentlymakesuseofthewickedtopunishthesinsofmen,especiallyofHisownpeople.Andsometimes He drags them by the neck, as it were, to make them theinstrumentsofHisgoodnesstomenandsaints.

To adduce instances of the former marvellous dispensations of HisProvidencewouldbealabourtoogreatandtooextensiveforourpresentpurpose. It would, however, be better perhaps just to touch with ourfingera fewexamples.GodhavingexcitedtheAssyriantomakewaronJudah,callshimthe"rodofHisanger,"anddeclaresthathewasarmedwith the "staff ofHis indignation" forhisweapon (Isaiah x. 5).But thesame adorable God afterwards inveighs against his pride, and rebukeshimfornotacknowledginghimselftobe"anaxe"and"asaw"wagedandforged by another's (God's) hand (ver. 15). In this samemanner thosewhom their own ambition, or cruelty, or avarice, urges on to violentdeeds, are said tobe "sanctified"ofGod todoHiswork, and tobeHishiredsoldierstoaccomplishHispurposes.TheLordHimself,moreover,testifiesthatHecallssuchtogetherbyHis"hiss"andbyHis"trumpet,"totakeuparmsinHiscause,toperformHisdecrees(ver.26).ThatthewayofGod'sgoodnessispreparedbytheevildeedsofmenonesingleportionof the writings of Moses will fully demonstrate. The conspiracy of thebrethren of Joseph against himwasmore than wicked, perfidious andcruel,whentheysoldhimtotheMidianites.ButJosephhimselftransfersthe cause of this selling him, though with a different motive, to GodHimself!"Nowthereforebenotgrieved,norangrywithyourselves, thatye soldme hither: forGod did sendme before you to preserve life. Sonow, itwasnotyouthat sentmehither, butGod"(Gen. xlv. 5, 8). It isevident, therefore, that though they didwickedly,God nevertheless didHisworkbytheirmeans,thattheymightfindlifeindeath.They,asfarastheirownintentwasconcerned,hadkilledtheirbrother.But,outofthatintentlife(thatis,provisionfortheirnaturallife,andthatoftheirwholefamily)shoneuponthem.

Wemay see the same working of God in Satan, the captain of all thewickedandtheprinceofalldarknessandiniquities.GodsendsSatantoAhab,withhisownDivinecommandthatheshouldbe"alyingspiritinthemouthofall theking'sprophets."Thusthe impostorspiritbecomes

theministerof thewrathofGod,toblindthewickedwhowouldnotbeobedienttoHistruth.Ontheotherhand,theapostlePaulcallsthe"thornin the flesh" thatwas sentuponhim, the "messengerofSatan tobuffethim."Here thepoisonof Satan ismadeofGod an antidote to cure theapostle's pride. Now, what kind of a physician, I pray you, is Satan inhimself,whohasnever learnedanythingbut tokillandtodestroy?ButGod, who once commanded the light to shine out of darkness, canmarvellouslybring,ifHepleases,salvationoutofhellitself,andthusturndarknessitselfintolight.ButwhatworkethSatan?Inacertainsense,theworkofGod!That is,God,byholdingSatanfastboundinobediencetoHis Providence, turns himwhithersoeverHewill, and thus applies thegreat enemy's devices and attempts to the accomplishment ofHis owneternalpurposes!

Now if the Scripture did not clearly express God's secondary orinstrumentalmodeofoperation,thisknotwouldnot,eventhen,beverydifficult tountie.Theotherandmoredifficultquestion is,whether it isGodthatworksintheheartsofmen,directsalltheircounsels,andturnstheirwillsthiswayandthat,andpreventsthemfromdoinganythingbutthatwhichHehath decreed they should do.We arenot here inquiringwhether or not God works all the godly and holy affections which arefound in the hearts of His people, because that is, beyond all dispute,certain.Thegreatquestionis,whetherHeholdsalsointhehandofHispowerall thedepravedand impiousaffectionsof thewicked, and turnsthemhitherandthither,thattheymightdesiretodothatwhichHehathdecreedtoaccomplishbytheirmeans?

Most certainly,whenSolomondeclares that "theheart of theking is inthe hand of God, and that, as the rivers of water, He turneth itwhithersoeverHewill"(Prov.xxi.1),his intentionis toshew,generally,thatnotonlythewillsofkingsbutalltheirexternalactionsareoverruledbythewillanddisposalofGod.MosessaiththattheheartofPharaohwashardenedby theLordHimself. It is invainhere to flee to the commonrefuge of God's permission, as if God could be said to have done thatwhichHeonlypermitted tobedone!AndMosespositivelyaffirms thatthehardeningofPharaoh'sheartwastheworkofGod.Nor,indeed,isthecrueltyoftheheartofPharaohascribedtothecounselofGodinanyother

sense thanwhen, elsewhere, He is said to have given unto His peoplefavourintheeyesoftheEgyptians.ForwhodoesnotseethatsavageandferociousbeastsweretamedandmadegentlebythepowerofGod,whensuchmenastheEgyptianswereturned,onasudden,toclemency?Fromwhatcauseandtowhatend,then,canwesaythatPharaohevincedsuchinhumancruelty,butbecauseitpleasedtheLord;partly, thatHemighttherebyprovethepatienceofHispeople;andpartly,thatHemightshewforthHisownalmightypower?InthissamemannerGodissaidtohave"turnedtheheartof their enemies tohateHispeople" (Ps. cv.25).Nordoes that passage at all alter the case, where it is said, that " Pharaohhardenedhisheartatthistimealso"(Exod.viii.32),becausewedonotmake it appear that the minds of men are impelled by any outwardinfluence to do violently, nor do we impute to God the cause of theirbeing hardened; as if cruel and hardhearted persons did not actspontaneouslyfromtheirownmalice,andbecomeofthemselvesexcitedtoobstinacyandpresumption!Whatwemaintainis,thatwhenmenactperversely,theydoso(accordingtothetestimonyoftheScripture)bytheordaining purpose of God. This is also set forth in another part of theScripture, where it is said that when the inhabitants of Gibeon setthemselves in opposition to Israel, they did soaccording to the decreeandpurposeofGod,whohardenedtheirheart,asitissaid,Josh.xi.20:"For it was of the Lord to harden their hearts, that they should comeagainstIsraelinbattle,thatHemightdestroythemutterly."

The very manner in which God thus works is also set forth in theScripture. For in one place it testifies that God, being angry with thepeople,movedtheheartofDavidtonumberthepeople(2Sam.xxiv.1);but, in anotherplace, it is said concerning this very same act ofDavid,that the instigator of this pride inDavidwas Satan, and that itwas hewhomovedDavidtonumberthepeople(1Chron.xxi.1).FromwhichweseethatSatanwastherodofGod'swrath,andthatGod,bysuchmeansofdevilsandofmen,impelstheheartsofmenwhithersoeverHewill.ThisisstillmoreexpresslysetforthinanotherpartoftheWordofGod,whereitissaidthat"anevilspiritfromtheLordcameuponSaul"(1Sam.xvi.24;xvi.23).NowSaulacted,indeed,fromhisownwickedness.Heexercisedthemalice concealedwithin by a voluntary action.Nevertheless, itwasSatan that urged him on; and that, notwhileGodwas amere inactive

observer,butwhileGodwilled it. Indeed, theevil spirit couldnot,withpropriety,havebeensaidtobe"fromtheLord,"unlesshehadbeentheLord'sordainedminister,toexecuteHisvengeanceandtobe,asitwere,Hisexecutioner.Nor isSatanmerelytheministerofGod'swrathbyhisinstigating men's minds to evil passions and acts, but by effectuallydraggingthemandleadingthemcaptive,athiswill,intowickedactions.

ItisinthissamemomentoussensethatPaulspeakswhenhetestifiesthateffectualerrorand"strongdelusions"are sent onmen, that theymightbelievealie;becausetheywouldnotobeythetruth."HenceyouseethatSatanisnotonly"alyingspirit inthemouthofall theprophets,"attheexpress command of God, but also that his impostures so ensnare thereprobate, that, being utterly deprived of their reason, they are, ofnecessity,draggedheadlongintoerror.Inthissamemanneralsomustweunderstandtheapostle,whenhesaysthatthosewhowereungratefultoGod"weredeliveredovertoareprobatemind,"and"givenuptovileandfoulaffections,"thattheyshouldwork"thatwhichisunseemly,anddefiletheir own natural bodies one among another." Upon which ScriptureAugustineremarksthatthesereprobatecharacterswerenotgivenuptothecorruptaffectionsoftheirheartsbythemerepermissionofGodasanunconcerned spectator, but by His righteous decree, because they hadbasely profaned His glory. In what manner this was done that samepassageoftheScripture(2Thess.ii.11)plainlydeclares:"Godsentuponthemstrongdelusion."WhencethatwhichIhavejuststatedisperfectlyplain:thattheinternalaffectionsofmenarenotlessruledbythehandofGodthantheirexternalactionsareprecededbyHiseternaldecree;and.moreover,thatGodperformsnotbythehandsofmenthethingswhichHehasdecreed.withoutfirstworkingintheirheartstheverywillwhichprecedes the acts they are to perform. Wherefore, the sentiments ofAugustine on these momentous points are to be fully received andmaintained."WhenGod(sayshe)willeththattobedonewhichcannotbeeffected, in the course of the things of this world, without the wills ofmen.Heat thesametime inclines theirhearts towill todo it,andalsoHimselfdoesit,notonlybyaidingtheirheartstodesiretodoit,butalsobydecreeing it, thattheycannotbutdo it.Whereasthesesamepersonshad in theirownmindsno suchpurpose as 'todo thatwhich thehandand the counsel of God had afore decreed to be done.'" Augustine,

moreover, most wisely proposes that to be considered concerning theveryseedsandprinciplesofnature,upon theconsiderationofwhichsomanyareunwillingtoenter;thatthatgreatdiversitywhichisseeninthedispositions ofmen, andwhich is evidently implanted in themofGod,affords a manifest evidence of that His secret operation, by which Hemovesandrulestheheartsofallmankind.

From all that has been said, we can at once gather how vain andfluctuating is that flimsy defence of theDivine justicewhich desires tomakeitappearthattheevilthingsthataredone,aresodone,notbythewill of God, but by His permission only. As far, indeed, as those evilthingswhichmenperpetratewithanevilmindare,inthemselves,evil,Iwillinglyconfess(asIwillimmediatelymorefullyexplain)thattheybynomeanspleaseGod.ButformentorepresentGodassittingunconcerned,andmerelypermittingthosethingstobedonewhichtheScriptureplainlydeclarestobedone,notonlybyHiswill,butbyHisauthority,isamerewayofescape fromthe truth,utterly frivolous andvain.Augustinedid,indeed, sometimes give way to this popular method of speaking; butwherehedevoteshimselfmorecloselytotheconsiderationofthematter,andexaminesitmorethoroughly,hebynomeanssuffersthepermissiontobesubstitutedfor theactofGod. Iwillnotciteverbatimall thattheholyfathersaysuponthissubjectintheFifthBookofhisDiscussionofit,writtenagainstJulian.Lettheproductionofonepassagefromitsufficeon this occasion: "He who knowethHis own just judgments, doeth allthese thingsbyworking in amarvellous and inexpressiblemanner, notonlyinthebodies,butintheheartsofmen.Hedothnotmakewillsevil,but useth the wills ofmen already evil asHe pleaseth; nor can He, ofHimself,willanythingthatisevil.""Justinthissamemanner(continuesAugustine)doestheScripture,ifdiligentlyconsidered,shewthatnotonlythegoodwillsofmen,whichGodHimselfhasmadegoodoutofevilwills,butalsothewillswhichHehasmadegoodbyHisgracearedirectedbyHimtogoodactionsandtotheattainmentofeternallife;and,moreover,that thosewills ofmenwhich preserve the good order of things in theworld, from age to age, as kings, and princes, and rulers, etc., are sounder the power of God, thatHe inclines themwhithersoeverHewill,eithertoconferkindnessesonthese,ortoinflictpunishmentsonthose,accordingtoHiswillandpleasure."Theholyfatherthenadds:"Whodoes

nottremblebeforethesestupendousjudgmentsofGod,bywhichHedoeswhatsoeverHewillevenintheheartsofmen,renderinguntothemallthewhileaccordingtotheirworks!"Andagain:"Itisfullyevident,fromthetestimonies of the Scripture, that God works in the hearts of men toinclinetheirwillswhithersoeverHepleases,whetheritbetoconfergoodaccordingtoHismercy,ortoinflictevilaccordingtotheirdeserts,andallaccording toHispurposeanddecree,which is sometimesmanifest andsometimeshidden,butalwaysjust!ForitoughtevertobedeeplyfixedinourheartsthatthereisnoiniquityinGod."ButthereasonwhythedecreeofGodissometimesutterlyhiddenmaybeseenintheformerpartofhisbook, where, after he had frequently testified that the sins ofmen areofteninthemselvespunishmentswhichGodjustlyinflictsuponthem,onaccountof former sinswhich theyhavecommitted,heat lengthcarriesuphiscontemplationtothathigherandstillmorehiddensecretofGod,namely,thatGodfindsjustmaterialsinallmen(exceptthosewhomHehaschosenbyHisgrace)formakingthemtheexecutorsofHiswrath!

"Astoallmortalsbeside(saithAugustine)whoarenotofthisnumberofGod'select,butareof thecommonmassofmankind(fromwhichmassthesewerealsochosen), theyaremadethe 'vesselsofGod'swrath,'andarebornfortheuseandserviceofGod'schosen!ForGoddothnotcreateoneofthese'vesselsofHiswrath'atrandomorbychance.AndHeknowsfullwelleveryparticleofgoodwhichHeworksbytheirmeans.OnepartofwhichgoodisthatHecreatesinthemtheexcellencyofhumannature,and adorns by theirmeans, as kings, princes andmagistrates, etc., theorderofthingsintheworld.ButwhyGodsometimesparalyzestheheartsofmenwithfearanddread,andsometimesenspiritsthemwithcourage;whyHe takes away the spirit of princes, and turns the counsels of thewise into foolishness;whyHe gifts somewith the spirit of temperance,andmakes others drunkwith the spirit of confusion andmadness; forthese His marvellous judgments He sometimes manifests a plain andconspicuousreason.WhileitisequallyevidentthatHissecretcounselsorules over all men, that He turns the wills of whomsoever He pleaseswheresoeverHepleases."Forhumannature iscommontoallmen,butnotsoDivinegrace(asthesameholyfatherinanotherpartofhisworksalsostrikinglyobserves).

Taking, then, anhonest and sober reviewof thewholeof thishigh andDivinematter,theplainandindubitableconclusionwillbethatthewillofGodistheoneprincipalandall-highcauseofallthingsinheavenandearth!Ourminds,therefore,oughtevertobebridledwiththeknowledgeof this mighty fact, that they may not intemperately and unlawfullyindulgeinsearchingintothecausesofthings.ThatsayingofAugustine,"Thewill ofGod is the necessity of all things," seems harshwhen firstheard. As does also that which he immediately adds by way ofexplanation; that "God so ordained all secondary causes, that by theirmeansthatmightbeeffected for the sakeofwhich theywereordained,butnotnecessarilysoeffected."

Butthat"Godordainedallprimaryandremotecauses,thatbythemthatmightofnecessitybeeffectedwhichHehadpurposed tobeeffectedbytheir causation." When the whole argument, however, is attentivelyinvestigated, its asperity soon vanishes. For that which the holy fatherelsewheresays,thoughexpressedindifferentterms,ispreciselythesamein sentiment; nor does his argument contain anything which ought tooffend:"Godretains(saithhe),hiddeninHimself,thecausesofsomeofHis actions, which He has not intermingled with His created things.ThesecausesHebringsouttotheireffects,notbythatoperationofHisProvidence,bywhichHehasappointedcertainnaturesandtheirpowerstobeandtoact,butbythatoperationbywhichHerulesanddirectsasHewillthecreaturesthatHehasmade."

Herein,indeed,liesthegracebywhichthosearesavedwhowerelost.ForwhatcanbemoretruethanthatGod,inthegovernmentofHiscreatures,retainshidden inHimself somethingmore thanHehasmadevisible intheir nature? But of all the things that are done, the will of God isthereforerightlyconsideredtobethefirstcause,becauseHesorulesatHispleasurethenaturesofallthingscreatedbyHim,thatHedirectsallthe counsels and actions of men to the end which He had Himselfpreordained.Bythisdoctrine,asIhavebefore justlyobserved,arein isputuponourmindsandspiritswhichoughttoholduswithintheboundsofmodesty.For it isabsurd, inthe lastdegree,nottoyieldourselvestothatwillofGodwhichishighaboveallothercauses,unlesswecansee(aswethink)aplainreasonforoursodoing.

Weshouldever,indeed,bearinmindthatwhichIhavebeforesaid,thatGoddothnothingwithoutthehighestofreasons.ButasthewillofGodisthe surest rule of all righteousness, thatwill ought ever tohe tous theprincipal reason, yea? if Imay so speak? the reasonof all reasons! Forthathumilityof faith,which is theoffspringof reverence for theDivinejustice,isbynomeansastupidthing,asmanyimagine.ForwhobutthemanthathaththepersuasiondeeplyforcedonhisheartthatGodisjust,and all His works righteous, will rest satisfied with His good pleasurealone?ThatSarbonicdogma,therefore,inthepromulgationofwhichthePapal theologians somuchpride themselves, "that the power ofGod isabsoluteandtyrannical,"Iutterlyabhor.For itwouldbeeasier to forceawaythelightofthesunfromhisheat,orhisheatfromhisfire,thantoseparate the power of God fromHis justice. Away, then, with all suchmonstrous speculations fromgodlyminds, as thatGod can possibly domore, or otherwise, than He has done, or that He can do anythingwithout the highest order and reason. For I do not receive that otherdogma, "thatGod,asbeing free fromall lawHimself,maydoanythingwithoutbeingsubjecttoanyblameforsodoing."ForwhosoevermakesGodwithout law,robsHimofthegreatestpartofHisglory,becausehespoilsHimofHisrectitudeandjustice.NotthatGodis,indeed,subjecttoany law,excepting inas farasHe isa law toHimself.But there is thatinseparableconnectionandharmonybetweenthepowerofGodandHisjustice,thatnothingcanpossiblybedonebyHimbutwhatismoderate,legitimate,andaccordingtothestrictestruleofright.Andmostcertainly,whenthefaithfulspeakofGodasomnipotent,theyacknowledgeHimatthesametimetohetheJudgeoftheworld,andalwaysholdHispowertoberighteouslytemperedwithequityandjustice.

Wehavenotyet,however,metthegreatobjectionofouradversaries:"Ifallthingsaredone(saythey)accordingtothewillofGod,andmencandoordesignnothing,butasHewillsorordains,Godmustbetheauthorofallevils."Thatdistinctionwhichformerlyprevailedintheschools,andis now everywhere current, is perfectly true, provided it be rightlyunderstood?"thattheevilofthepunishment,butnottheevilofthefault,proceeds fromGod." But some inexperienced ones, imagining that thematter inquestioncanbesettled inoneshortword,passby insecuritytheverypointatissue,namely,"HowGodcanbefreefromblameinthat

verydeedwhichHeHimselfcondemnsinSatanandinthereprobate,andwhichHedeclaresthatmencondemnintheirfellow-men."Forbothevilsareoftenseeninthesamework,notindifferentworks,namely,thatthepraiseofthepunishmentmust,ofnecessity,beascribedtoGod,andthefault of the act toman.For instance, robbers carry off the cattle of theholyJob.Thedeed is cruelanddisgraceful.Satanby thismeansdrivesthepatriarchtodesperation;amachinationstillmoredetestable.ButJobdeclaresanothertobetheauthorofitall!"TheLordgave(saithhe),andtheLordhath takenaway."Nor isJobwrong inattributing that toGodwhich, in another sense, couldbe imputed to the robbers only. For thepatriarch,asifbeholdingwithuplifteyesthethingsthataredecreedonthe throne ofGod inheaven, confesses that theLord took away by thehandsoftherobbersthosethingswhichtheycouldnothavetouchedbutbyHisauthorityandcommand.AllthisJobexplainsinthewordswhichfollow:"TheLordhathdonewhatsoeverpleasedHim."Wehear that inthis instance, the work of Satan was in commonwith that of God.WehearthatnothingwasdonebutbyGod'sgoodpleasure. Itmayherebesaid,"HowshallGodbeexemptedfromthatfaultofwhichSatanandhisinstrumentsareguilty?"Why,ifadistinctionbemadebetweentheworksofmen, derived from a consideration of their purpose and end in eachparticularcase;andifthecrueltyofthatmaniscondemnedwhopiercestheeyesofacroworkillsacrane,whilethevirtueofthejudgeispraisedwhocleanseshishandsbytheexecutionofthewickedperson;shall theconditionofGodHimselfbeworsethanthatofman?ShallnotHisjusticekeep Him separate from the wicked actions of human or Satanicoffenders?

But letusadoptasimilitudesomewhatmorecloseandapplicable.Thatprincewilleverbepraisedamongmenwhoshall,byajustandlegitimatewar,repelfromhisdominionsviolence,rapineandplunder.Forthisendhewillhastentoarmthousandsofsoldiers,whowill rush forwardwithcupiditytoshedblood,todespoilthepoorandhelplessoftheirproperty,andtocommiteveryactoflicentiousnessandviolence,forwhichdeedsofwickednesstheycertainlywillnotdeservepraise.Twoarmies,inanotherpartoftheworld,enterintothemightybattle.Ifyoubeholdaprosperousissueoftheskillofthegeneral,underwhoseconductandcommandthebattle is fought, you absolve him from all blame, though he be but a

mortalman,whileyouneverthelesscondemnthesoldierswho lendouttheirhandstomurdertheirfellow-menfornefarioushire.Willyou,then,robGodofthegloryofHisjustice,becauseHesometimesdothHisworksbymeansofSatan?Yetsoitis.Andasthemistswhichtheearthexhalessometimesobscurethebrightnessofthesun,andinterceptitsviewfromthe sight of men, while the sun still really remains the same in all itsbrightness;sothevanityofmencreatesmanyvaporousimpediments,asitwere,whichobstructtheirsightoftheequityofGod,whilethatequityremains, nevertheless, as pure and perfect as ever! Yet these ignorantreasonerswouldinvolveGodandthewickedinthesameguilt,wheretheactofGod,workingbythewicked,isinsuchsensecommontoHimandthem.ButnotsodidDavid.WhenShimeiassaultedhimwithreproachesandstones, he did not stop at theman, but looked at the command ofGod:"Lethimcurse(saidhe),forGodhathbiddenhim"(2Sam.xvi.6).AndyethedoesnotriseupagainstGod,butwithallhumilityoffershisbacktothestripes,andsays,"'Whoshallthensay,WhereforehastThoudone so?" (ver. 10).Ashe speaksalso in thePsalms, "Iwasdumb,andopenednotmymouth,becauseThoudidstit"(Ps.xxxix.9).ForwhatoneofthegodlywillnotthemajestyofGodinamomentreducetosilence?And from what one of them will not the justice of God force theexpressionofpraiseandconstrainhim tobreak forth into thatdevotedexclamationofDavid)"Solethimcurse;becausetheLordhathsaiduntohim,CurseDavid. Itmay be that the Lordwill look onmine affliction,andthattheLordwillrequitemegoodforHiscursingthisday"(2Sam.xvi.11,12).

Wherefore, when thewickedness ofmen proceeds thus from the Lord,andfromajustcause,butfromacauseunknowntous,althoughthefirstcauseofallthingsbeHiswill,thatHeisthereforetheauthorofsinImostsolemnlydeny.Nevertheless, thatdifferenceof causes, onwhich Ihavebeforedwelt,isbynomeanstobeforgotten?thatonecauseisproximate,another remote. The careful observance of this distinction isindispensable, that we may clearly understand how wide a differencethere is, and howmomentous a distinction between the just and equalProvidenceofGodand turbulent impetuositiesofmen.Ouradversariesloaduswith illiberal anddisgraceful calumny,when they cast it in ourteeththatwemakeGodtheauthorofsin,bymaintainingthatHiswillis

the cause of all things that are done. For when a man perpetratesanything unjustly, incited by ambition, or avarice, or lust, or any otherdepravedpassion; ifGod,byHis justbut secret judgment,performHisworks bymeans of such an one's hands, themention of sin cannot bemade with reference to God in those His righteous acts. It is perfidy,pride, cruelty, intemperance, envy, self-conceit, or some like depraveddesire that constitutes sin inman. But no such desire can be found inGod. Shimei attacks his king with brutal insolence. The sin is at oncemanifest.GodusessuchaninstrumenttoeffecttherighteoushumiliationofDavid.Sucha rod itpleasesGod touse.Butwhowilldare to chargeGodwithsininsodoing?TheArabiansandtheSaboeanscarryofftheirplunderfromanotherman'ssubstance.Thesinofrobberyisevident.Godexercises the patience ofHis servant by the violence of the plunderers.Let the heroic confession of the patriarch, "Blessed be the name of theLord,"heheard rising fromout themidst of these ravages, rather thantheprofanerevilingsof thewickedand the ignorant. Inaword,such isGod'smannerofworkingbythesinsofmen,thatwhenwecometodealwithHim in thematter ofHis righteous judgments,His eternal puritywipesoffinamomenteveryspotthatthewickedreasoningofmenmayattempttocastuponHisgloriousMajesty.

AndheretheadmonitionofAugustinemaybelistenedtowithprofit:"Inpoint of oneness or agreement, there is sometimes amighty differencebetween men and God in the matters of His righteous acts andjudgments.Aswhen,for instance,Godwillsrighteouslythatwhichmenwill evilly, andwhenGod righteouslywilleth not thatwhichmen evillywillnot.Andsoagain,inpointofdifferenceorcontrariety,Godandmendonotillagree.AswhenmenwillwellthatwhichGodrighteouslydothnot will, and when, also, men righteously do not will that which Godrighteouslydothwill;forexample,thesonmaywishforthedeathofhisfather,thathemayrushupontheinheritance.Godalsomaywillthatthissame father should die. God willed that Jerusalem should be utterlydestroyed,thatthetempleshouldbeprofanedanddemolished,andthattheJewsshouldsuffereveryextremeoftorment.TheIdumaenswereallthewhilelongingforthesame.Inorderthatthesamemeasuremightbemeasuredtoadireandruthlessman,whohadsparednoone,Godwillsthat no help whatever should be brought to him; when pressed to

destruction on every side, by inevitable necessity. His own son shallrefusehimeverydutyofaffection,norshallhehavetheleastdesiretoaidhim in his desperate need. God willed that the sons of Eli should notlisten to the counsels of their father, because He had determined todestroy them.The sons,on theirpart also,wouldnothear their father.Now there appears herein, at first sight a certain kind of harmony andagreement; but when we consider abstractedly the evil and the goodinvolved,thereisasmuchdisagreementandcontrarietyasbetweenfireandwater.AhusbandshallwishforalongerlifeofabelovedwifewhomGodcallsoutofthisworld.Christshudderedat,andprayedagainst,thatdeath,whichwasasacrificeofthesweetestodouruntoGod.Nowthewillofeach,bothofthehusbandandofChrist,althoughdiversefromthewillofGod,atfirstappearance,wasequallywithoutblame.Wherefore,farbeitfromanymantodragGodintoaparticipationofsin,orguilt,orblame,wheneveranyapparentsimilitudebetweentheplainlydepravedpassionsofmenandHis secret counselmaypresent itself.Let that sentimentofAugustinebeeverpresenttoourminds:"Wherefore,bythemightyandmarvellous working of God (which is so exquisitely perfect in theaccomplishment of every purpose and bent of His will), that, in awonderfulandineffableway, isnotdonewithoutHiswillwhichisevendonecontrarytoHiswill,becauseitcouldnothavebeendonehadHenotpermittedittobedone;andyet,HedidnotpermititwithoutHiswill,butaccordingtoHiswill."

AndherebyisrefutedeithertheignoranceorthewickednessofthosewhodenythatthenatureofthewillofGodcanbeoneandsimple,iftherebeanyotherwillascribedtoHimthanthatwhichisplainlyandmanifestlyrevealedbyHiminHisownlaw.Somealsoask inderision."If therebeanywillofGodwhichisnotrevealedinHislaw,bywhatnameisthatwillcalled? " But those men must be deprived of their senses, in whoseopinion all those Scriptures signify nothing which speak with somuchwonderandadmirationoftheprofound"depth"ofthejudgmentsofGod!WhenPaulexclaims,"Othedepthoftherichesbothofthewisdomandknowledge of God! how unsearchable are His judgments!" he mostcertainly teaches us, in all plainness, that the judgment of God wassomethingmoreanddeeper than thatwhich isexpressedby thesimplewordsofChristinthatmemorableejaculation,"OJerusalem,Jerusalem,

howoftenwouldIhavegatheredthychildren.togetherasahengatherethher brood under her wings, but ye would not" (Matt. xxiii. 37). AndwhereasGodwilled that the sonsofEli shouldnotbeobedient to theirfather, thatDivinewill differed, in appearance, from theprecept of thelaw,whichcommandschildrentoobeytheirparents.Inaword,wherevertheapostlesetsforththewonderfuljudgmentsofGod,andthedepthofHisthoughtsandways,whichare"pastfindingout,"heisnotspeakingatalloftheworksofthelaw,whichstandalwaysplainbeforeoureyes;heisrathermagnifyingthatinaccessiblelightinwhichishiddenGod'ssecretcounsel,which,beingexaltedfarabovetheutmoststretchofthehumanmind,wearecompelledtogazeuponwithuplifteyesandtoadore!

Someone will perhaps say, " If that light is inaccessible, why do youapproachit?"Idonotsoapproachitastowish,byaninsolentcuriosity,to search into those things which God wills to keep deeply hidden inHimself;butthatwhichtheScriptureopenlydeclares,Iembracewithasurefaithandlookuponwithreverence.Butyouwillsay,"HowcanitbethatGod,whoiseverconsistentwithHimself,andunchangeableevenintheshadowofaturn,shouldyetwillthatwhichiscontrarytothatwhichHe seems to be?" I reply, It is no matter of wonder that God, whenspeakingwithmen, should accommodateHimself to the limits of theircomprehension.WhowillaffirmthatGodeverappearedtoHisservants,even in visions, such asHe really is? For the brightness ofHis glory issuch,thatthesightofHimasHe is,byournakedvision,wouldabsorband overwhelm all our senses in amoment.He has, therefore, ever sorevealedHimself asmenwere able to bear the revelation. ButwhetherGodtalkswithusinthelanguageofachild,orwhetherHeconcealsthatwhichHeknowstobebeyondourcomprehension?thatthereisanythinginwhatHepleasedtosay,feignedordissembled,Isolemnlydeny.MosttrueisthatwhichthePsalmaffirms,"Thouhatestallworkersofiniquity(Psalmv;5).Nor,indeed,doesGodtheretestify,bythemouthofDavid,anything else than thatwhichHe exemplifies in reality everydaywhenHe punishes men for their transgressions. Nor would He punish theirsins if He did not hate those sins. You here see, then, that God is anavenger,fromwhichwearefullyassuredthatHeisnotanapprover.Butmanyaredeceived in these sacredmatters,not rightly considering thatGodwilleth righteously those thingswhichmendowickedly. "Howwill

you explain this?" youmay say. I reply,God abominates all adulterousandincestuousintercourse.Absalomdefileshisfather'sconcubinesinthesightofthepeople.Wasthisdone,ineverysense,contrarytothewillofGod? No! God had predicted, by His servant Nathan, that Absalomshoulddothis(2Sam.xii.11,12):"Iwilltakethywivesbeforethineeyes,andgivethemuntothyneighbour,andheshallliewiththywivesinthesightofthissun.Forthoudidstitsecretly;butIwilldothisthingbeforeallIsrael,andbeforethesun."

TheScriptureisrepletewithexamplesofthesame,natureandtendency.Shallwe,then,onthataccounteitherimputethecauseorfaultofsintoGod,orrepresentHimashavingadoubleortwofoldwill,andthusmakeHiminconsistentwithHimself?ButasIhavealreadyshownthatHewillsthe same thing in certain cases, as the wicked and profane, but in adifferentmanner;sowemust,ontheotherhand,holdthatHewillsinthesamemannerwiththewickedandreprobatethatwhichisinappearancedifferent;sothat, inthosethingswhicharepresentedtoourminds, theapparent diversity is tempered with the utmost oneness and harmony.Thus,inasmuchasAbsalom'smonstrousimpietytowardshisfatherwasaperfidiousviolationofthelawofmarriageandagrossprofanationoftheorder of nature, it is most certain that his atrocious wickedness washighly offensive toGod,who can be pleasedwith nothing but honesty,modesty,fidelityandchastity,andwhowillsthatthelawfulorderwhichHehasestablishedamongmenshouldbepreservedsacredandinviolate.Andyet, itpleasedHimtopunishinthismannertheadulteryofDavid.AndthusHewillsinthesamemannerwithmenthingswhichseemtousquitediverse.ForthatwillofGodbywhichHecommandswhatshallbedone,andbywhichHepunishesalltransgressionsofHislaw,isoneandsimple.

WehavebeforeobservedthatsinsarefrequentlypunishmentsbywhichGod retributively avenges men's former transgressions. In all suchdispensations of His Providence, there are two things which claim ourdeepconsideration:thejustjudgmentofGod,bywhichHetestifiesthatHehatesthesin,whichHethusvisitswithitsduepunishment;andthewickednessofman,whichstandsdirectlyopposed to thewillofGod.Ifsuch infinite brightness should dazzle our mental vision, whatwonder

whentheeyesofourbodycannotendurethesightofthenaturalsun!Foris the vision of the body stronger than that of the mind? Or is thebrightness of the majesty of God less than that of the natural sun?Wherefore, itbehovesusnottobetooacuteinourpenetrationintothesplendourof theDivineMajesty!Lest, in themeantime,weeither denythat to be true which the Scripture plainly teaches and confirms byexperience,or lestwedare consider thisor that tobe, aswe think,notquite consistent with the character of God. "When the last day (saysAugustine) shall have come, then will be seen in the brightest light ofunderstanding that which the godly now hold in faith, until it shall bethenunderstoodbythefullestcomprehension.Howsure,immutableandall-efficacious is thewillofGod!andalso,howmanythingsHecando,andyetnotwill!ButthatHewillsnothingthatHecannotdo!"

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*Tosilencewhoseclamorousoppositiontothedoctrineof"theeternalelectionofGod,"CalvinwrotetheprecedingTreatise.

*Such.forinstance,asthepresent"certainworthlessCalumniator."

CALUMNIATOR'S

PREFACE

TO

CERTAINARTICLES(THATIS,CALUMNIES)

PURPORTINGTOBEEXTRACTEDFROMTHEWRITINGS

OFJOHNCALVIN.____________

YOUareaman,JohnCalvin,nowknownthroughoutalmostthewholeworld.Yourdoctrinehasmanyfavourersandsupporters,butithasalsomany enemies and opponents. For myself, being one who earnestlywishes that therewere but one doctrine, as there is but one truth, andwhogreatlydesires to seeallmenagree, if itwerepossible, in thatonedoctrine, I have thought that you ought to be informed, in a friendlymanner, of those things which are everywhere spoken against yourdoctrine; that if false, you might refute them and might have anopportunity of sending your refutation to me; that I might be able tomakeastandagainstyouradversaries.AndIpraythatyouwouldframeyourrefutationofsuchargumentsasmaybeplainlyunderstoodbythepeople.

There are indeed many who differ from you, and that, too, in manythings.Forthepresent,however,Iwillleaveallotherquestionstoothertimes,andIwilldealwithyouuponthatonegreatsubject?thedoctrineofFate, or Predestination. For this one question is exciting vastdisturbancesintheChurch,allwhichIshouldbegladtoseequieted;andtheargumentsofyouropponentson thismightymatterareso forcible,that they cannot be refuted out of any of your books which you havehithertopublished.

Certain Articles connected with this vast question have been extractedfromyourbooksandspreadabroadinalldirections.TheseArticlesIwillnowplacebeforeyouwithoutanyregularityoforder,andtoeachArticleIwillsubjointheargumentswhichyouropponentsadvanceagainst it.Bythisarrangementyouwillatonceseewhatreplyyouarecalledupontomake.

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REPLY

OFJOHNCALVIN

TOTHE

CALUMNIATOR'SPREFACE.

THAT there aremany adversaries tomydoctrine I know fullwell andwonder not. For it is no new thing that brawlers on every side shouldopen theirmouths againstChrist, underwhosebanner I fight.Myonlygriefinthesacredmatteris,thatthroughmyfeeblesidethesolemnandeternal truth of God is stabbed, which ought to be looked upon withreferenceandadorationbythewholeworld.ButsinceIseethatthissametruthofGodhasever,fromthebeginning,beenexposedtothecalumniesof the wicked, and that Christ Himself, by the decree of His heavenlyFather,must everbe a "rockof offence" and of contradiction (Rom. ix.33;Isaviii.14,15),Iconsider that thedefendersof thetruthmustbearthisoffencewithallpatience.Nofiercebitesofthewicked,however,willat any time cause me to repent of the doctrine which I have taught,becauseIfeelfullyassuredthatGodisitsoriginandauthor.NorhaveIprofitedso littleby thosenumerousconflicts inwhichGodHimselfhascausedmetobeengaged,asnowtobealarmedbyyouremptyandfutilenoises.

Nay,asfarasyouyourselfareconcerned,poormaskedmonitor,Iderivesomeconsolationfromthethoughtthatyoucannotbeungratefultowardsthe man who has treated you with much greater kindness than youdeserved at his hands, without betraying at the same time your foulwickedness against God. I know quitewell that there is no sportmoregratefultoyouAcademicsthantherootingoutofallfaithfromtheheartsofthegodlybycastingashadeofdoubtoverallthattheyholddear.Andhowsweetyoufeel inyourselfall thoserevilings tobewhichyoudirectagainstthe"SecretProvidenceofGod,"isapparentfromtheverypointofyourpen,howmuchsoeveryoustrivetohideyourbasegratification.ButIciteyouandallyourfellowsbeforethattribunalonwhichtheJudgeofheavensits, fromwhosemouth theblastand thebolt shalloneday falluponyouall,andlayyouprostrate.Itrust,however,thatImyself,beforeI have done, shall make your insolent speaking against God to be asloathsometothefeelingsofallgoodandgodlymen,astheyareinwardlygratifyingtoyourownheart.

Youdemandofmearefutationofthatvainscribbleofyours,whichyousent secretly toParis froma town inSwitzerland, thatpoisonmightbepoureduponmynamefarandwidewithoutmyknowingit,andwithout

thepossibilityoftheapplicationofaremedy.Youfeign,nevertheless,thedesireof learningthetruth,andyetyouconcealedyourname;forwhatendIknownot,unlessitbethatyouwellknewthatIhaditinmypoweratoncetodestroyanycreditthatmenmightbedisposedtogiveeithertoyourselfor toyour fellows. Icouldconjecture,orratherdetermine, inamomentwhoyouwere,frommanyevidencesfurnishedbyyourbook.Butwhether youwrote itwith your ownhand, or dictated it to Scotus, thetrumpeter employed by your band of madmen, that he might carry toParisthingsthatyoudarednotutterhere,isamatterofutterunconcerntome.Iwould, indeed,thatsomeotherweretheauthorof thebook,orthat you yourself were another man from what you are. But that willnever be until you shall have once tastedwhat true virtue and honestyare.Foralthoughyouhaveeverspokenrespectfullytome,yet,howgreatyour natural propensity to cavilling is I have never any difficulty indiscoveringandbeingfullyassured.Thisevilinclinationwhichyouhaveindulged in so many puerile and futile exhibitions of it I haveendeavouredtocorrect,but invain;because,tothatnaturalpropensity,therewasalwaysappendedadepravedaffectation,whichledyoutohuntafter the praise for learning andwit, evenby themost frigid andmorethan insipidattemptsat jestingonDivinesubjects.Nor canyoubyanymeanscovertheseyourvainattemptsundertheshadowoftheauthorityof Socrates, who (you say) was accustomed to attackmany things thatwere said against his doctrine with sharp sarcasm in return. Thatexcellentmanwas one endowedwithmany and eminent virtues, of allwhich,however,hemarredthebrightnessbythisonefrailtyanddefect,whichyouthus,withasmuchfailureasanxiety,attempttoimitate.

You,moreover,askmetosendyou"sucharefutationofyourvainscriptasshallbeunderstoodbythepeople."Ihaveneverdoneotherwisethanstudy to accommodate myself to the capacity of the most humble andunlettered reader, by adopting the purest and simplest language ofinstruction. But if youwill acknowledge none othermode of reasoningthanthatwhichthenaturalmindofanearthlymortalcanreceive,youatonce shut up against yourself, by pride and disdain, the only way ofapproach to the comprehension of that doctrine, to the knowledge ofwhich the first step is reverence. I am by no means ignorant of thesarcastic sneers of yourself and of all like you, who treat the deep

mysteries of God with a contempt, which indicates that, in yourestimation,everythinglosesitsgraceanditsauthoritywhichdoesnotatoncemeetyouropinionandapprobation.Forwhat,pray,isthemeaningof all this, that themoment anyone chooses to openhismouth againstme, Imust be calledupon to furnish a refutation of his slanders?NowSocrates, whose name you thus brandish before you, would not havesufferedhimselftobeputinsuchaposition.Hewouldnothaveyieldedtothedictationofsuchalawtohim.NotthatIwouldfollowanymanineverything.Butifanyone,notonlyinthis,butinanyotherage,waseverpermittedconstantlytosethimself,withindignation,againstthewicked,andtorefutetheircalumniesagainsthimasSocratesdid,surelyeventhemostmalevolentand iniquitouswill grantmealsoa fairopportunityofexercising the same kind of diligence in my defence. Your barking,therefore, is themore intolerable.Foryoutramplewithblindignoranceonmy numerous books of self-defence and of reply tomy adversaries,andcalluponmetodothesameworkofrefutationtwiceorthriceover.

Youaffirm;however,thatthereisonequestioninparticularonwhichtheargumentsofmyenemiesagainstmeare toopowerful tobe refutedbythe contents of any ofmy books which I have as yet written upon thesubject.Thatquestion,yousay,isthegreatsubjectofpredestination,orfate. I would that you could resolve either to inquire into that subjectmodestly, or to argue upon it honestly, rather than thus to cast off allshameandtoconfoundinonethingsthemostdiversefromeachother,inordertopreventalltruelightfromfallinguponthem.FateisatermgivenbytheStoicstotheirdoctrineofnecessity,whichtheyhadformedoutofamultiplexlabyrinthofcontradictoryreasonings;adoctrinecalculatedtocallGod Himself to order, and to set Him laws whereby to work. ButPredestinationIdefinetobe,accordingtotheHolyScriptures,thatfreeand unfettered counsel of Godby whichHe rules allmankind, and allmen and things, and also all parts and particles of the world by Hisinfinite wisdom and incomprehensible justice. Now if the depravity ofmindand the lustof cavillinganddiabolicalpridehavesoblindedyou,thatyoucanseenothing in themid-day light;yet toreaderswhoreallyhave eyes which can see, the distinction I have laid down shows, in amoment,thegreatjusticeandequity(!)ofyourquarrellingwithGodintheprofoundmatterofHis"SecretProvidence."

Addto this,hadyoubutbeenwilling to look intomybooks,youwouldhave been convinced at once how offensive to me is the profane termfate;nay,youwouldhavelearnedinreadingmywritingsthatthissameabhorrent termwascast in the teethofAugustineby themalignityandhatred of thewicked and theworthless of his day; and youwould alsohavediscoveredinmytestimonythattheseobjectionswererepliedtobythatholyfatherandgodlyteacherinamannerwhichwouldfullyanswereverypurposeofmyowncauseanddefenceuponthepresentoccasion.

IntheArticlesalso(purportingtobeextractsfrommybooks),whichyousayyouwillgivethepublicinyourproposedorder,youwillfindthatmymannerandsubstanceofargumentarepreciselythesamewiththoseofthat holy father of happymemory.Malevolent ones, however, knowingthat this doctrine was not well known, nor generally received, haveboastingly published abroad theseArticles (which are partly false andpartlymutilated),thattheignorantandinexperiencedmightbefiredwithhatredoftheircontents,andmightnotbeabletoformanybutthemostunfavourable judgment concerning them. And though many personsthought, at the first sight of them, that the articles put forth inAugustine'sdaywerereallyextractsfromhiswritings;yet,theholyfatherbitterly complains that they were imputed to him falsely. For thecompilers of them had either put together short portions of sentences,with evil industry, or else had, with wicked art, corrupted sentenceswhichwerewholeandtrueandgodlybythecraftyintroductionofafewwords, thus wholly altering the original, that theymight hereby createoffence in theminds of the simple. And all honest and sincere readers(manyofwhomwill gladly take thepains to comparemydoctrinewiththybasecalumnies)willdiscover that thearticleswhichyou now boastyouwillputforthasextractedfrommywritings,areofpreciselythesamedescription as those which were published abroad in Augustine's day,purportingtobetrueextractsfromhisbooks.

Andfirstofall I takethisstandagainstyou, thatyouactneitherkindlynorhonestlyinnotaffixinganymarksofdesignationorreferencetothepassagespurportingtobeextractsfrommybooks,sothatreadersmightrefer to theoriginals andassure themselves that I reallyhadwrittenastheextractsrepresent.Andwhatcanbemoreiniquitousthanconfusedly

tostate,thatinthecourseoffiftyormorevolumeswrittenbyme,somefourteenarticleswerefoundofsuchandsuchadescription?Nowhadyoupossessed one drop of common honesty, you would have cited, as amatter of course,my sentences verbatim;or, if you hadmet with anydoubtordangerinsodoing,fromwantoftherealitiesandoriginals,youwouldhavewarnedyour readersagainst thedoubtfulnessof the text insuchcases;whereasnowyoucastashadeofdoubtoverallmywritingstogether, hoping thereby to destroy all goodmemory of them from theearth.Andthus, that inmybooks,whichmighthavebeenreadwithoutany offence at all, you have, for your own convenience, malignantlycorrupted and exposed to hatred and contempt. And though I do notaltogethercondemnAugustineforhisprudence,where,wishingtomeetthe craft and iniquity of his enemies, he tempershismodes of reply tothemsoastoescapeodium;yet,accordingtomyviews,myreplytoyouwillbemoregenerallyusefulifIrefuteinthisgreatcauseyourrevilingsfreely,openlyandunreservedly, than if I sowriteas toconvey the leastideawhateverofretreatortergiversation.

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ARTICLES

ExtractedfromtheLatin,aswellastheFrench,BooksofJohnCalvinon

PREDESTINATION.

ARTICLEI.

(THATIS,CALUMNYI.)

"GODOFHISPUREANDMEREWILLCREATEDTHEGREATESTPARTOFTHEWORLDTOPERDITION."

ThisistheFIRSTARTICLEIshallproduce.Andnowhearwhatargumentsarebroughtbyyouradversariesagainstit.

CALUMNIATOR'S

STATEMENTSANDOBSERVATIONS.

Your opponents maintain that this article is contrary to nature, andcontrary to theScripture.Withrespect tonature, theyaffirmthateveryanimallovesitsownoffspring.NowthisnatureisgivenofGod,whenceitfollowsthatGodalsolovesHisownoffspring;forGodwouldnotcauseallanimals to love their own offspring, unless He Himself loved His ownoffspring. And this position they prove in the following manner fromIsaiahlxvi.9:"ShallIbringtothebirth,andnotcausetobringforth?"AsifHehadsaid,"ThatwhichIcauseotherstodo,Ialsodomyself.NowIcauseothers tobring forth; therefore I alsobring forth."By a parity ofreasoning, therefore, theyderive this argumentand its conclusion:Godcausesallanimalstolovetheirownoffspring.ThereforeHeHimselfalsolovesHisownoffspring.NowallmenaretheoffspringofGod.ForGodisthe Father of Adam, fromwhom allmen sprung. But to createmen toperdition is not an act of love, but of hatred. Therefore, God did notcreateanyonetoperdition.And,again,theyargue:"Creationisaworkoflove,notofhatred.Therefore,Godcreatedallmeninlove,notinhatred."And again, "No beast is so cruel (to say nothing ofman) that it woulddesire to create its young tomisery.Howmuch less, then, shall such adesirebefoundinGod!WouldnotGodinsuchacaseofcreationbelesskindandmercifulthanthewolfwhichHehascreated?"Christarguesinthisway: "If ye then,beingevil, knowhow togivegoodgiftsuntoyourchildren,howmuchmoreshallGod?" (Matt.vii. 11.) It is just thus thatyouradversariesargue.Theysay,IfCalvin,thoughanevilman,yetwouldnotwishtobegetachilduntomisery,howmuchlessshallGoddesiretodo so? These and like arguments your opponents bring forward withrespecttonature.

Butwith reference to the Scripture they reason thus:God saw that "allthings"whichHehadmadewere"verygood."Such thereforewasman,whom alsoHe hadmade "very good." But what if God created him todestruction?Ifsuchbethecase,Godcreatedthatwhich"wasverygood"todestructionandperdition,andthereforeHemustlovetodestroy!Butthat is a thing impious, even in thought. And again, they argue: GodcreatedonemanandplacedhiminParadise,whichisalifeofhappiness.ThereforeGodcreatedallmenforahappylife,forallmenwerecreated

intheoneman.AndifallmenfellinAdam,itfollowsthatallmenstoodin Adam, and also in the very condition in which Adam stood. Andfurther,God says, "I would not the death of a sinner;" and again, it iswritten that God "willeth not that any should perish, but that all menshouldcometotheknowledgeofthetruth"(1Tim.ii.4).Farther,ifGodcreated the greatest part of the world to perdition, it follows that HisangerisgreaterthanHismercy,anditconsequentlyfollowsalsothatHisanger is shewn "unto the third and fourth generation."Whereas, "it isevident, on the contrary, that His mercy extends "even unto thethousandthgeneration!"

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REPLY

OFJOHNCALVINTO

ARTICLEI

(THATIS,CALUMNYI.)

ANDTOTHECALUMNIATOR'SOBSERVATIONSTHEREON.

Thatonwhich you seize as yourFIRSTARTICLEis,"thatGod, byHispureandmerewill,createdthegreatestpartof theworld toperdition."Now,allthis"thegreatestpartoftheworlduntoperdition"and"byHisownpureandmerewill" isaperfect fiction,andaproduction fromtheworkshopofyourownbrain.ForalthoughGoddidcertainlydecreefromthebeginningeverythingwhichshouldbefalltheraceofman,yetsuchamannerof speechas the saying that theendorobjectofGod'swork ofcreation was destruction or perdition, is nowhere to be found in mywritings.Just likeanuncleanhog,therefore,yourootupwithyourfoulsnoutalldoctrine that isofsweetodour,hoping to find in it somethingfilthyandoffensive.

Inthenextplace,althoughmydoctrineisthatthewillofGodisthefirstandsupremecauseofallthings,yetIeverywhereteachthatwheresoever

in His counsels and works the cause does not plainly appear, yet thatthereisacausewhichlieshiddeninHimself,andthataccordingtoitHehasdecreednothingbutthatwhichiswiseandholyandjust.Therefore,with reference to the sentiments of the schoolmen concerning theabsolute,ortyrannical,willofGod,Inotonlyrepudiate,butabhorthemall,becausetheyseparatethejusticeofGodfromHisrulingpower.Nowsee, then, thou unclean dog, howmuch thou hast gained, and how farthouhastadvancedthycausebythisthy impudentbarking.Formyself,while I subject thewhole human race to thewill ofGod, I at the sametime ever affirm that God never decrees anything but with the mostrighteous reason, which reason (though it may at the present time beunknowntous)willassuredlyberevealed tousat the lastday inall itsinfiniterighteousnessandDivineperfection.

You thrust inmy face, and impudentlyupbraidmewith, the "pureandmerewill of God,"which idea I, in a hundred ormore passages ofmybooks,utterlyrepudiate.Meantime,Ifreelyacknowledgemydoctrinetobethis:thatAdamfell,notonlybythepermissionofGod,butbyHisverysecret counsel and decree; and that Adam drew all his posterity withhimself, by his Fall, into eternal destruction. Both these positions, itseems, give you great offence, as being (according to your account)"contrarytonature,andtotheScripture."Youattempttoprove it tobecontrary to nature, because every animal naturally loves its ownoffspring;whenceyouarguethat,therefore,God,whogavesuchanaturalaffectiontobrutebeasts,oughtnot,certainly,lesstoloveallmen,seeingthattheyareHisoffspring.Yourargumentandthoughtareinfinitelytoocoarseandlow,andinfinitelybeneaththemightinessofthematter,whenyoudemandofGod,theeternalAuthorofnature,justwhatHerightfullydemandsoftheoxandtheass:whichHehascreated.AsifGodHimselfoughttobeboundbythesamelawsasthosewhichHehasappointedforthecreatureswhichHehasmade!Thateveryanimalmightpropagateitsown kind, He has implanted in each animal the desire of thatpropagation.Gothou,then,andexpostulatewithGod,andaskHimhowitisthatfromalleternityHehasremainedcontentwithHimself,andhasretained His own native excellency and glory barren, as it were, andunpropagated!GodoughtcertainlyevertobeconsistentwithHimself.Ifthou,therefore,arttobeourjudgeinthemightyandstupendousmatter,

Godhasviolatedtheorderbychoosingrathertobewithoutalloffspring,thantoexerciseHisfruitfulness!

Moreover, as all brute beasts fight for their offspring, even unto death,how is it (according to your doctrine) that God permits His helplessoffspring to be torn in pieces and devoured by tigers, and bears, andlions,andwolves?IsitbecauseHishandistooshort,sothatHecannotstretchitdownoutofheavenfortheirdefence!Seeyounothowwideafield liesopentome, if Iwere inclinedtoexposeandcondemnallyouridle and absurd reasonings! But Iwill contentmyselfwith dwelling ononepointonly,andletthatsuffice.ProofsoftheloveofGodtowardsthewhole human race exist innumerable, all which demonstrate theingratitude of those who perish or come "to perdition." This fact,however, forms no reason whatever why God should not confine Hisespecial or peculiar love to a few, whom He has, in infinitecondescension,beenpleasedtochooseoutoftherest!

WhenGodwaspleasedtoadoptuntoHimselfthefamilyofAbraham,Hethereby most plainly testified that He did not embrace the whole ofmankindwithanequal love.When,again,GodrejectedEsau,theelder,and chose Jacob, the younger brother, He gave a manifest and signalproofofHisfreelove,ofthatlovewithwhichHelovesnoneothersthanthosewhomHewill!Moses declares aloud that one certainnationwasbelovedofGod,whileallnationsbesidewerepassedbyanddisregardedastoanypeculiarloveofGodforthem.TheprophetseverywheretestifythattheJewsexceededandsurpassedallothernationsinexcellencyandimportance,fornootherreasonthanbecauseGodfreelylovedthem.

Again, Christ is not addressing the whole human race, nor indeed thewholeJewishnation,butGod's little chosen flockalone,whenHe says,andnotinvain,"Fearnot,littleflock;foritisyourFather'sgoodpleasureto give you the kingdom" (Luke xii. 32)BywhichChrist intimates thatnoneexperiencethefavourofGoduntothehopeofeternallifebutthosewhomHehasrenderedacceptableandwell-pleasinguntoHimselfbyHisonly-begottenSon!ButifyouaredeterminedtomakeGodsubjecttothelaws of nature, you must necessarily accuse and condemn Him ofinjustice,because,onaccountofthefaultofonemanweareallinvolvedintheguiltanddesertofeternaldeath.Onemansinned,andweareall

draggedtopunishment.Andnotthatonly,butbythepollutionofonewearealldrawnintothecontagion,andareborncorruptandinfectedwithadeadlydisease.Whathaveyou to say to thisnobleTeacherandJudge?Will you accuse the blessed God of cruelty, because He has thusprecipitated all His offspring into ruin by the Fall of one man? Foralthough Adam destroyed both himself and all his offspring, yet thecorruption and the guilt of that Fall of one man must necessarily beascribedtothesecretcounselanddecreeofGod!Forthefaultofonemancouldhavehadnothingtodowithus,hadnotourheavenlyJudgebeenpleasedtoconsignustoeternaldestructionontheaccount!

Nowonlyreflect,foramoment,howcraftilyyouapplythosepassagesoftheprophetIsaiahasacoveringforyourerror(Isa.liv.1;xlix.19-21,etc.).AsitseemedbeyondallbeliefthattheChurchofGod,inherBabylonishcaptivity, being not only bereft of her children, but also barren in herpowertoproducemore,should,bytherecoveryofherstrength,becomeevenmorefruitfulthanshewasbefore,Godinthesepassagesspeaks,asit were, thus to her: "Am not I, by whose power women conceive andbring forth, able to raise up an offspring to thee also?" Because Godspeaks thus toHisChurch,you,under thispretext,would forceHim toassume the affections of any kind of animal. And you daringly reasonthat,becauseGodcausesallanimalstolovetheirownoffspring,Healsoloves all His own offspring, namely, the whole race of mankind. Andsuppose,foramoment,thatIgrantyouthis;itwillnot,therefore,atoncefollow thatGod lovesHis own in the samemanner asbeasts love theirown.And,inthenextplace,ifGoddoesloveHisown,itdoesnotthelessfollowthatHehasarighttoreject,asajustJudge,thosetowhomHehadinvainshownHisloveandindulgencethroughouttheirwholelivesasthekindestFather.

Butyouareready toreplynext, that"tocreate isaworkof love,notofhatred; and thatGod therefore created in love, not in hatred."But youperceivenot,thatthoughallmenarehatefultoGodinfallenAdam,yetthatintheiroriginalcreationtheloveofGodshinesinallitsbrightness.Thatargument,therefore,whichyouthinkissoveryplausible,anyotherperson, endowedwith themostmoderate judgment, andwith commonequity,acknowledges inamoment tobe frivolousandvain.Thatwhich

younextadd, Idonot consider itmyduty somuch to refute, as to cutdownatoncewiththestrokeofthesword.Itisindeedevidentthatmenareborntomisery.Butisthecauseofthistobeimputedtomywritings?Whencearisesthismiserableconditionofusall,thatwearesubjectnotonly to temporal evils, but to eternal death?Does it not arise from thesolemnfact that, by theFall and fault of oneman,Godwas pleased tocastusallunder thecommonguilt? In thismiserableruinof thewholehumanrace,therefore,itisnotmyopiniononlythatisplainlyseen,butitistheworkofGodHimselfthatissoopenlyundeniablymanifest.

Meantime, you hesitate not to vomit forth your profane and abhorrentopinionthatGodisworsethananywolf,whothuswillstocreatementomisery.Somemen,be it remembered, arebornblind, somedeaf, somedumb,someofmonstrousdeformity.Now,ifwearetogobyyouropinionasthejudgeinthesesacredanddeepmatters,Godisalsocruel,becauseHe afflictsHis offspring with such evils as these, and that, too, beforetheyhave seen the light.But theday, be thouassured,will comewhenthouwiltheartilywishthatthouhadstbeenblind,ratherthanthouhadstever been so wonderfully sharp-sighted in thus penetrating into thesesecretsoftheeternalGod!

YouaccuseGodofinjustice;nay,youdeclareHimtobenothingaboveamonster,ifHedarestodecreeanything,concerningmenotherwisethanweourselvesshoulddetermineconcerningourownchildren. If so,howshallweaccountforGod'screatingsomedullofcomprehension,othersofgreaterincapacity,othersquiteidiots?Doyoureallythinkthattheworkof God's creation, with reference to such imperfect mortals, was reallyaccording to the fables of some Jews about the Fauns and Satyrs? FortheysaythatGodwaspreventedfromcompletingtheformoftheselattermonstersbytheinterventionoftheSabbath,andthereforethattheyfell,half-made, fromHishands.No! It rather becomesus to receive a deepandhumblinglessonfromsuchsadspectaclesasthesedefectivehumanbeings, and not to commence a quarrel with theMaker of heaven andearth, fromtheconceptionsofourownbrain, concerningHisworks,orwhat,inouropinion,theyoughttohavebeen.Whenanyidiothappenstomeetme; Iamadmonished to reflectuponwhatGodmighthavemademe,hadHebeensopleasedAsmanydullofcomprehensionandidiotsas

there are in the world, so many spectacles does God set before me inwhich to beholdHis power; not less a subject of awe than a subject ofwonder.

But as for you, you brawl against God Himself with all impiety andprofanity,as"beinglessmercifulthanawolf,"because(accordingtoyouropinion) He has so little considered the good and happiness of Hisoffspring! Now, before the saying of Christ?"that God, because He isgood,actsmorekindlytowardsHischildrenthanmendo,whoareevil"(Matt. vii. 11)?can be called in to favour your opinions and arguments,youmust prove that allmen are equally the children of God. But it isevident that all men lost in Adam eternal life, and that, therefore, theadoptionofGod isanactof specialgrace;whence itwill follow thatallthosearetheratherhatedofGodwhoare thusestrangedandalienatedfromHim.All the testimoniesof theScripturewhichyou cite aremerejavelins,hurledatrandombythehandofamadman,aswhereyouquotethatword,"AndGodsaweverythingthatHehadmade,andbeholditwasverygood"(Gen.1.31).Forfromthistextyouconcludethatmanwasalso"verygood."AndfromthisyounextinferthatGodwasunjustincreatingthatwhichwas"good"toperdition.

In what sense, however, man was created upright by nature I haveexplained in many parts of my writings. Man certainly was not betterthanthedevilwas,beforethelatterlosthisangelicuprightness.Andnow,supposeIweretocedetoyouforamomentthatbothmenandapostateangelswere createdunto salvation, andyet thatGod,having respect totheirfutureFall,condemnedbothtoeternaldestruction,whatwouldyougainfromthisconcessiontohelpyouinsupportingyourarguments?Godmostcertainlyknewwhatwouldtakeplace,bothinmenandinapostateangels,andHealsodecreedatthesametimewhatHeHimselfwoulddo.

With reference to the doctrine of permission, we will speak of thathereafter in its place. But for the present, if you should be disposed toreplythattheforeknowledgeofGodisnotthecauseofevils,Iwouldonlyask you this one question: IfGod foresaw the destruction both ofmanandofthedevilbeforeHecreatedthem,anddidnot,at thesametime,decree their destruction, why did He not apply, betimes, an adequateremedy,whichshouldprevent theirFalland their liability thereto?The

devil, from the very beginning of theworld, alienatedhimself from thehopeof salvation.Andman, as soon ashewas created,destroyedbothhimself and his posterity with a deadly destruction. If, therefore, thepreservationofbothwasinthehandofGod,howwasitthat(ifHehadnotdecreedtheirdestruction)Hepermittedtheirruin?Nay,whydidHenot furnisheachwithat least somesmalldegreeofability to stand?Towhatcircuitousreasoningssoever,therefore,youhaverecourseIshallbeable to hold you fast to this principle, that although man was createdweak and liable to fall, yet that this weakness contained in it a greatblessing, because man's Fall immediately afterwards taught him thatnothing out of God is either safe, or secure, or enduring. Hence,therefore, it ismadeevident thatallwhichyouprateaboutmenhavingbeencreateduntosalvation,isanargumentmutilatedandhalt,andlaiddownwithoutadequate consideration. For the truth is, thatwhen I amconfessing that there was nothing in man, when created, contrary tosalvation, I am thereby and therein proving that salvation waspredestinatedforallmen.

Letme repeat this same argument very briefly in other words.What Imean is, that ifweargueonthatperfectionofnaturewithwhichAdamwas gifted at his first creation, we may say that he was created untosalvation,because inthatperfectnessofhis firstcreatedstatetherewasfoundnocauseofdeath.ButifwecarrythequestionuptoGod'ssecretpredestination,we aremet by that deep abyss which ought at once totransportus intowonder andadmiration. The fact is, that had you butbeen gifted with the least feeling of godly reverence, you would, in amoment, acknowledge that this is not a question concerning thecompletenessofman'soriginalperfection,butconcerningthewillofGodandthedecreeofGod.ThestateofthesacredcaseisasiftheHolySpirithad said to you, "Nothing of excellency was wanting in any of thecreaturesattheircreation;butrather,alloccasionwastakenawayfromyou, and fromall like you, of contending againstGod."Forhow loudlysoeveryouandyoursmaydenythattherewasany"good"inmanbeingso created and conditioned, as that he should, by his immediate Fall,destroyhimselfandthewholeworld,yetGodHimselfdeclaresthatsucha condition of things pleased Him! Therefore, it was most just andrighteous.

And that you may the more correctly understand Moses, he does not(remember!)declarehowuprightandperfectmanwas,butthathemightstopthebarkingsofalldogs,likeyourself,heteachesthatthewholeorderoftheCreationwassotemperedofGod,thatnothingmorejustormoreperfect canbe imagined.Wherefore,whenMoses comes to speakof allthe severalworksofGod collectively, he says that "God saw everythingthatHehadmade,andbeholditwasverygood"(Gen.i.31).ButMosesaffirms no such thing concerning man, individually, specially andabsolutely, in every sense. Having narrated man's creation also, thesacredhistorianconcludesbysaying, inwordswhichapplygenerallytothewhole creation, that all the thingswhichGodhadmadewere "verygood"inwhichwordsaredoubtlesslytobecomprehended,asinharmonywiththem,thewordsofSolomonalso,whereheaffirmsthatthewickedwere created "for the day of evil." "The Lord hath made all things forHimself;yea.eventhewickedforthedayofevil"(Prov.xvi.4).

Take, then, the sumof thewholematter tobe this: thoughman, athisfirstcreation,was inhisnewlycreatednature"good,"yet thisrectitude,whichwasweak,frailandliabletofall,militatesnotagainst,norstandsincontrarietywith,thepredestinationofGod,bywhichpredestinationitwas thatman perished by his sin and fault, though his nature was bycreation pure. Nay, looking at, and arguing from, his primitive naturalexcellency,manwascreatedinthisviewandsensetosalvation.Andyet,fromthisverylineofargument,youvainly,absurdlyandpreposterouslyinferthatmanwascreated"good"thathemightperish,though"good"oras a goodman.Whereas, it is openly and undeniablymanifest that heperishedbyhisinfirmityandsin;and,therefore,thatheperishedasoneliable to righteous condemnation and destruction. And how these twopropositionsandpositionsagreeandharmonisewitheachotherwewillshowhereafter,aswehaveindeedshownagainandagainbefore.

Here you throw in the commonobjection "thatGodhasnopleasure inthedeathof a sinner," asdeclaredby theprophetEzekiel (Ezek. xxxiii.11). But listen, I pray you, to that which, in the prophet, immediatelyfollows, "Because God inviteth all men to repentance" (Ezek. xviii.30~32). To all such, therefore, as return into theway of life pardon isfreelyoffered.Butthenextandprincipalthingtobeconsideredhereinis,

whetherornot that conversionor "returning"whichGod requires (ver.30) is in the power ofman's free-will, or whether it be a peculiar andsovereign gift of God! Inasmuch, therefore, as all men are invited andexhorted by God to repentance, the prophet, on that ground. justlydeclareththatGod"hathnopleasureinthedeathofasinner."Butwhy,itisthatGoddothnotturnorconvertallandalikementoHimself,equally,is a question the reply towhich lies hidden inHimself.And as to yourusual way of citing that passage of the apostle Paul, "That God wouldhaveallmentobesavedandtocometo theknowledgeof the truth" (1Tim.ii.4),Howvainapropthatistoputunderyourerrortosupportit.IthinkIhaveshownwithsufficientplainnessalready,andthatrepeatedly.Foritis(sotospeak)morecertainthancertaintyitselfthattheapostleisnot,inthatpassage,speakingofindividualsatall,butofordersofmenintheirvariouscivilandnationalvocations.HehadjustbeforecommandedthatthepublicprayersoftheChurchshouldbeofferedupforkingsandothersinauthority,andforallwhoheldmagisterialoffices,ofwhatkindand degree soever theymay be. But as nearly all thosewhowere thenarmedwiththeswordofpublicjusticewereopenandprofessedenemiestotheChurch,andas itmightthereforeseemtotheChurchsingularorabsurd that public prayers should be offered up for them, the apostlemeetsallobjections,soverynatural,byadmonishingtheChurchtoprayevenforthemalso,andtosupplicateGodtoextendHisgraceandfavoureventothem,fortheChurch'squiet,peaceandsafety.

Thereis,perhaps,astrongercolourinsomeofthewordsofPeter,whichmighthavebetter suitedyourpurposes,wherehe says thatGod is "notwillingthatanyshouldperish,butthatallshouldcometorepentance"(2Pet. iii. 9).And if therebeanything in the firstmember of thepassagethat seemsdifficultof comprehension at first sight, it ismadeperfectlyplainbytheexplanationwhichfollows.For,inasfarasGod"willeththatallshouldcomeuntorepentance,"insofarHewilleththatnooneshouldperish;but, in order that theymay thus be received ofGod, theymust"come."ButtheScriptureeverywhereaffirms,thatinorderthattheymay"come,"theymustbepreventedofGod; that is,Godmustcomefirst tothem to draw them; for until they are drawn of God, they will remainwheretheyare,givenuptotheobstinacyoftheflesh.Nowiftherewereone single particle of right judgment in you, you would, in amoment,

acknowledgethatthereisawideandwonderfuldifferencebetweenthesetwo things?that the hearts of men are made of God "fleshly" out of"stony"hearts,andthatitisthusthattheyaremadetobedispleasedanddissatisfied with themselves, and are brought, as suppliants, to beg ofGodmercy and pardon; and that after they are thus changed, they arereceivedintoallgrace.

NowGoddeclares that both these things are ofHispuregoodnessandmercy;thatHegivesusheartsthatwemayrepent,andthenpardonsusgraciously upon our repentance and supplication. For if God were notready to receiveuswhenwedo truly imploreHismercy,Hewouldnotsay, "Turn ye unto Me, and I will turn unto you" (Zech. i. 3). But ifrepentancewereinthepowerofthefree-willofman,Paulwouldnotsay,"IfperadventureGodwillgivethemrepentancetotheacknowledgingofthe truth" (2Tim. ii. 26).Nay, ifGodHimself,who exhorts allmen torepentancebyHisvoice?ifGodHimself,Irepeat,whothusexhorts,didnotdrawHiselectbythesecretoperationofHisSpirit,Jeremiahwouldnot thus describe thosewho do return: "Turn Thoume, and I shall beturned; forThouart theLordmyGod.Surelyafter that Iwas turned, Irepented" (Jer. xxxi. 19).This solutionof thematter (I repeat,) if therewere any shame ormodesty in so impudent a dog as thyself, ought tohavebeenknowntotheeasexistinginmywritingsinahundreddifferentplaces. And although thoumayest take it upon thyself to reject such asolution, it nevertheless stands supported and confirmed both by theapostlePaulandbytheprophetEzekiel.

Buthow,andinwhatsenseitis,thatGodwillethallmentobesavedisamatter not here to be inquisitively discussed.One thing is certain, thatthese two things?salvation and the knowledge of the truth?are alwaysinseparably joined together.Now, then, answerme, IfGod had willedthatHistruthshouldbeknownuntoallmen,howisitthat,fromthefirstpreachingoftheGospeluntilnow,somanynationsexistuntowhomHispuretruthhasneverbeensentbyHimatall,anduntowhom,therefore,it has never come? And, again, if such had been the will of Godconcerningallmen,howisitthatHeneveropenedtheeyesofall?Fortheinternal illuminationof theSpirit,withwhichGodhascondescendedtobless so few, is indispensably necessary unto faith. And there is also

anotherknotfortheetountie.SincenoonebuthewhoisdrawnbythesecretinfluenceoftheSpiritcanapproachuntoGod,howis it thatGoddoesnotdrawallmenindiscriminatelytoHimself,ifHereally"willethallmentobesaved"(inthecommonmeaningoftheexpression)?

It is, therefore, an evident conclusion, flowing from this discriminationwhichGodmakes,thatthereis,withHim,asecretreasonwhyHeshutssomanyoutfromsalvation.Howitis,therefore,thatthemercyofGodisshown unto the thousandth generation thou wilt never (as long as thepride by which thou art inflated shall blind and blunt thy faculties)acknowledge.Fornosuchmercy ispromisedas thatwhichshallutterlyabolishthecurseunderwhichthewholeraceofAdamlieth;butsuchamercy is promised as shall (where all naturally existing obstacles areremoved)breakforthandendureforever,uponthemostunworthy.

In this manner it was that God passed by many of the children ofAbrahamwhenHechosetheoneofthem,Isaac.Soalso,whenthetwinsonsofIsaacwereborn,thesameGodwilledthatHismercyshouldrestononeofthemonly,namely,onJacob.Andagain,althoughGodshowsforth proofs of His wrath inmany, it nevertheless remaineth eternallytruethatHeis"abundantingoodness"and"slowtoanger";andhence,inthat very longsuffering with which He endures the reprobate, thereshineth forth no dim refulgence of His great goodness. Only observe,therefore in what an effectual manner thy frivolous and captiousobjections, from which I can disengagemyself in a moment, entangle,ensnareandimprisonthyself!

InordertomakethemercyofGodgreaterthanHisanger,youwillhavemoretobechosentosalvationthantodestruction.AndsupposeIshouldforamomentcedethistoyou,whatgreaterglorywilltherebybesecuredto God? None whatever. God will nevertheless be as unjust as ever tothosefewwhoarelost(ifyourcalumniesaretobereceivedandbelieved).UnlessGodloveallHiscreatedoffspringalike,youwillstillprofanelyandawfullypronounceHimtobelesskindandmercifulthanawolf!Nay,letthere be but one only againstwhomGod shall righteously exerciseHiswrath, how shall He escape or avoid the accusation of cruelty in yourblind and unholy judgment! Farther still, you will not even allow, asexceptionsfromtheimpiousandprofanechargesofcrueltyinGod,that

therearegrossprovocationsofHisDivinewrathinthementhemselves!But, comparing alone wrath with mercy, you merely contend for themagnitudeof theoneor theother.Just as ifGod,by choosingmore tosalvation than to destruction, would thereby, and thereby alone, proveHimselftobeamercifulGod!God,however,commendsthegreatnessofHisgracetousinamannerfardifferentfromthis.Henotonlypardonssomany,andsuchvarioussins,inHiselect,butevencontendswith,andbearswith,theobstinatemaliceofthereprobate,untilithasfilledupthemeasureofitsiniquity(Matt.xxiii.32).

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ARTICLEII.

(THATIS,CALUMNYII.)

GODNOTONLYPREDESTINATEDEVENADAMTODAMNATION,BUTTOTHECAUSES

OFTHATDAMNATIONALSO,WHOSEFALLHENOTONLYFORESAW,BUTHEALSO

WILLEDBYHISSECRETANDETERNALDECREEANDORDAINEDTHATHESHOULD

FALL,WHICHFALL,THATITMIGHT,INITSTIME,TAKEPLACE,GODPLACED

BEFOREHIMTHEAPPLE,WHICHSHOULDCAUSETHATFALL.

CALUMNIATOR'S

OBSERVATIONSANDSTATEMENTSON

ARTICLEII.

YouropponentssaythatthisSECONDARTICLEisthedoctrineof the devil, and they demand ofme, Calvin, that I would tell

themwhere,intheDivineScriptures,thesubstancecontainedinthisArticleiswritten?

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REPLY

OFJOHNCALVINTO

ARTICLEII.,

&c.,&c.

Under this SECOND ARTICLE you appear again exactly thesame man as before. Now just produce the passage from mywritings wherein I teach "that the apple was placed by GodbeforeAdam,thatitmightbethecauseofhisfall."This,infact,istheverysourceofallyourpopularity?thedrawingofacloudofobscuration across theminds of the inexperienced, to preventthem from rising to the height of that truthwhich is removedoutofthereachofthecommonunderstandingof thefleshandofthecarnalmind.

Butnot towrangle aboutwords, Iwillingly, and inamoment,confessthatwhatIhavewrittenisthis:"ThattheFallofAdamwas not by accident, nor by chance; but was ordainedby thesecret counsel of God." And this is the doctrine which youpositivelypronouncetobe"thedoctrineofthedevil."Youare,inyour own eyes, I know, a judge of the highest authority, andtherefore it is that, in your self-conceit, you imagine that youcan, by five words of the foulest abuse, knock down that firmfabric of truth which I have erected, after which I havesupported by themost impregnable arguments. You call uponmetoproduceatestimonyfromtheScriptures,fromwhichitismanifestthatAdamfellnot,butbythesecretdecreeofGod.Buthadyoureadevenafewpagesofmywritingswithanyattention,

that sentiment of mine could not have escaped you whicheverywhereoccurs inmybooks?thatGodgovernsall thingsbyHissecretcounselanddecree.YouascribeapresciencetoGodafteryourownfashion,representingHimassittinginheavenasanidle,inactive,unconcernedspectatorofallthingsinthelifeofmen. Whereas, God Himself, ever vindicating to Himself therightandtheactofholdingthehelmofallthingswhicharedoneinthewholeworld,neverpermitsaseparationofHispresciencefromHis,power!Noristhismannerofreasoningmineonly,butmost certainlyAugustine's also. "If (says thatholy father)GodforesawthatwhichHedidnotwilltobedone,Godholdsnotthesupreme rule over all things. God, therefore, ordained thatwhich should come to pass, because nothing could have beendonehadHenotwilledittobedone."

If you judge this to be absurd, you will be just as far off asbefore,andwillfallbackintothesameconfusionintowhichyoufellbymakingmydoctrinetobe"thedoctrineofthedevil."Foryououghttohaveappliedthatremedyforyourevilcase,whichmighthavebeenreadyatyourhand.Butthatyoudidnotthis,norcoulddoit,isperfectlyplain.Youmighthavethoughtthus,"God foresaw the Fall of Adam. It was in His power to havepreventeditifHewould.ButHedidnotwilltodoso.WhydidHenotwill todo so?Noother reason canbe assigned forHisnotwillingtodosothanthatHiswillhadquiteanotherbent,orinclination." But, if you will permit yourself to enter into acontention with God, you had better profanely accuse Him atonce and condemn Him, for having so made man ofconstitutionalfrailtyasto leavehimliabletofall,andthat intoeternalruinontheaccount!ButyouwillreplythatAdamfellbyhisown free-will.My reply to you in return is, thatAdamhadneed of being gifted with that fortitude and constancy withwhich the elect of God are gifted whom God warns to "keep"soundandsafe"fromfalling"(Jude24).

Mostcertain it is that if freshstrengthwerenotsuppliedtousfromheaveneverymoment,suchisourliabilitytofall,thatwe

shouldperishathousandtimesover.ButGodsuppliesallthosewhom He hath chosen with an invincible fortitude, by whichtheyaresoholdenupasto"persevereuntotheend."Howwasit,then,Iagainask,thatGoddidnotbestowthissamefortitudeand perseverance on Adam, if He had willed that he shouldstand fast and in safety? Here, most assuredly, every mouthmust be silent and dumb; or, all must confess with Solomon,that"GodhathmadeallthingsforHimself;yea,eventhewickedforthedayofevil"(Prov.xvi.4).Ifthisoffendyouasbeinganabsurdity, thinkwithinyourselfwhether theScripturesdeclaresoofteninvainthatthejudgmentsofGodare"agreatdeep."Ifitwerepossibleforustomeasuretheincomprehensiblecounselof God by the standard of our own human capacity, Moseswouldhavesaidinvain:"SecretthingsbelonguntotheLordourGod:butthosethingswhicharerevealedbelonguntousandtoourchildrenforever"(Deut.xxix.29).

You demand ofme to cite the place in theHoly Scriptures bywhich I prove that God did not prevent the Fall of Adam,becauseHiswillwasnottopreventit.JustasifthatmemorablereplyofGodtoallsuchinquiriesandinquirersdidnotcontaininitselfanall-sufficientproof:"IwillhavemercyonwhomIwillhavemercy." From which the apostle Paul at once concludes,andjustlyso,thatGodhathnotmercyuponall,becauseHewillsnot to have mercy upon all. And most certainly these words,without the aid of any interpreter, plainly and loudly declarethatGod is not bound by any law that should compelHim toshowmercyuntoallmenindiscriminatelyandalike;butthatHeis theLordofHisownwill, to impartpardontowhomHewillandtopassbyothersasHewill.Itis,moreover,certainthatGodwasthesamethenasnow,whentheprophetsaidofHim,"Hedoeth according to His will" (Dan. iv. 35). If, therefore, GodpermittedtheFallofAdamagainstHiswill(asyouwouldhaveit), you will next say that He was overcome by Satan in theconflict;andthusyouwillmake,liketheManichees,tworulingprinciples. But Paul, pleading also this great cause of God,comparesHim(andthatsoberlyandsolemnly)toapotter,who

couldofhisownwillformofthesamemassvesselsofdifferentkinds as he pleased. Now the apostle might have begun hisargumenthadhebeenso led fromsin.Buthedoesnot so.Hecommences themighty subject by defending the free right ofGodfromtheverybeginningofHisgloriousworkmanship,evenfrom His secret eternal and sovereign will. And where heafterwardsadds,:Thatallwereconcludedunderunbelief,"doesheteachthatthistookplacecontraryto,orwithout,thewillofGod? Does he not, on the contrary, teach that God was theauthor of that state of unbelief? If you reply that all werecondemned to unbelief as they deserved, the context will notadmiteventhatinterpretation,becausePaulistherespeakingofthesecretjudgmentsofGod.Andthatsolemnexclamationofhisdirectlymilitatesagainstsuchaninterpretation,"Othedepth!"etc. Wherefore, as God, from the beginning, predestinatedChrist to succour thosewhowere lost, sobyHis inconceivableand inestimablecounselHedecreed awaybywhichHemightmanifestforthHisglorybytheFallofAdam.

IwillinglyconfessthatwhereGodisvindicatingthefreecourseof His mercy, He speaks of the whole human race generally,which had already perished in Adam; but this same view andconsiderationheldgoodbeforeAdamfell,thatHiswillwasthenall-sufficienttoshowmercywhenandasHepleased.Moreover,thisHiseternalwill,thoughitdependsonnoneandonnothingbut Himself, nor has any prior cause to influence it, isnevertheless founded in the highest reason and in the highestequity.Forthoughinthecaseofmentheyrequirealawtoreinandrestraintheirintemperatenessit isfarotherwisewithGod.He is His own law?a law unto Himself! And His will is thehighestruleofthehighestequity.

ARTICLEIII.

(THATIS,CALUMNYIII.)

THE SINS WHICH ARE COMMITTED, ARE COMMITTEDNOTONLYBYTHEPERMISSION,BUTEVENBYTHEWILLOF GOD. FOR IT IS FRIVOLOUS TO MAKE ANYDIFFERENCE BETWEEN THE PERMISSION OF GOD ANDTHEWILLOFGOD,ASFARASSINISCONCERNED.THEYWHO ATTEMPT TO MAKE THIS DIFFERENCE MERELYATTEMPTTOGAINGODOVERBYFLATTERY.

CALUMNIATOR'S

OBSERVATIONSANDSTATEMENTSON

ARTICLEIII.

Concerning thedifferencebetween thewill and thepermissionofGodtheargumentsofyouropponentsarethese:Calvin(theysay)professesthatheisaprophetofGod;butwesaythatCalvinis aprophet of thedevil.Nowoneof these assertionsmustbefalse;bothpartiescannotspeakthetruth.IfCalvinisaprophetofGod,welie;butifCalvinisaprophetofthedevil,thenhelies,forheasserts thathe isaprophetofGod.Butsuppose(by thewill of God!) that both positions are true; that is, if GodwillsthatCalvinshouldsaythatheisaprophetofGod,whilewesaythatCalvinisaprophetofthedevil;itfollowsthatcontradictionisawillwhichisimpossible.ForifGodwillsthatwhichisfalserHedoesnotwillthatwhichistrue.Andagain,ifGodwillsthatwhichistrue,Hedoesnotwillthatwhichisfalse.FromwhichitwillfollowthatifGodwillsthattheonepartyshouldspeakthetruth,itmustbecontrarytoHiswillthattheotherpartyshouldlie.Buttheonepartycertainlydoeslie.Therefore,theonepartylies by the permission, but not by thewill, ofGod.Hence, thenext consequence is that there is a difference even in GodHimself,forthereisadiscrepancybetweenHispermissionandHiswill.

Your adversaries adduce, moreover, many conspicuousexamples of this discrepancy between thewill of God andHispermission,especiallyfromEzekielxx.,whereGod,afterHehadreprovedHispeopleveryfullyandseverelyfornotobeyingHiscommandments, at last concludes with these words: "Go ye;serve ye every one his idols, and hereafter also, if ye will nothearkenuntoMe"(Ezek.xx.39).As ifGodhadsaid,"Ipermityoutoserveyourownlusts,sinceyewillnotobeyMy,precepts."Andthis,indeed,seemstobeexactlythesameasthatwhichHehadsaidintheformerpartofthesamechapter:"Becausetheydespise My statutes, therefore I gave them also statutes thatwerenotgood"(vers.24,25).NowGoddidnotinreality,weareassured, give unto the Israelites statutes that were not, inthemselves, good, for all the statutes of God are good. Butbecause they despised the good precepts of God, He forsookthem; and they being thus forsaken ofGod, fell away into evilstatutes, justasthatprodigalson,beingforsakenbyhisfather,or ratherhaving forsakenhis father, fell into luxury and everyevil.Thus alsoPaul teaches thatbecausemendidnot love thetruth, God sent upon them strong delusions, that they mightbelieve a lie. Of the same description also seems to be thatpassage ofAmos iv.: "Go ye toBethel, and transgress, for thislikethyou"(vers.4,5).Soitisalsointhepresentday(asinthecaseof thyselfandthydisciples).AsmenwouldnotobeyGod,who saith that He hateth sin, therefore God hath permittedspirits of delusion such as yours to exist, who teach that Godwillethsin,thattheywhowouldnotobeythetruthmightbelefttoobeyalie.

YouropponentsadducethatpassagefromZechariah,whereGodsaysHewasangrywiththenationsthatwereatease,because,when He was lightly angry with the Israelites, they helpedforward the calamity; that is, they afflicted the Israelitesmoregrievously thantheangerof theLordagainst themrequiredorcouldendure.Thiswas, therefore,doneby thepermission,notby thewill, ofGod.Theyproduce also a similar example fromthe prophet Obed, who reproves the people of Israel because

theyoppressedthepeopleofJudahmoreheavilythantheangeroftheLordrequired.Theybringforwardalsotheexampleoftheprodigal son, concerningwhom, if thousayest thathe ran intoriotous living by the will of his father, it will be the greatestpossible absurdity. The son, therefore, thus acted by thepermission of the father. In the sameway also thy opponentsaffirm that thewickedareprodigal sonsofGod, and that theysin, not by thewill, but by the permission ofGod. They refer,moreover, to that saying of Christ, "And ye, will ye also goaway?"

Christmostcertainlydidnotwillthattheyshouldgoaway,butHepermittedthemsotodo.Theyargue,finally,fromthenatureofcommonsense,whichdictatesthattheremustbeadifferencebetween willing and permitting. And they affirm that it wasaccording to common sense that Christ taught Divine things;andthatifthoutakeawaycommonsensefromHisteachingallHis parablesmust fall at once, for it is by common sense thatthoseparablesaretobejudgedofandunderstood.

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OFJOHNCALVINTO

ARTICLEIII.,

ANDTOCALUMNIATOR'SSTATEMENTS.&C.

ThisTHIRDARTICLE shows, equallywith thepreceding,howgreedily and towhat extent you feed on calumnies. If you didwishthusfiercelytognawmydoctrine,whydidyounot,atleast,citemywordshonestly?Inthevastcausenowbeforeus,IaffirmthattomakeadifferencebetweenthepermissionandthewillofGodis,indeed,"frivolous."Butyouinterposeawittyandcleverargumentasyouimagine,thoughit isanemptysophism.IfallthingsaredonebythewillofGod,God(youassert)willsthings

whichare contrary innatureand inprinciple,which isproved(youmaintain)bysayingthatIreallyamaprophetofthedevil,whileIaffirmthatIamatrueservantofGod.Thisappearanceofcontradictionisthatwhichdazzlesandblindsyoureyes.ButGod Himself, who well knoweth in Himself how it is that HewilleththatsamethinginonesensewhichiscontrarytoHiswillin another, pays no regard whatever to your dullness ofunderstanding and stupidity.As of ten asGod called forth thetrueprophets,Hemostcertainlywilledthattheyshouldcontendzealously and earnestly in declaring the doctrine of the law.Upon this there secretly rose up false prophets, who strove tooverthrow that doctrine. That there should be a conflict,therefore, between the true and false prophets was inevitable.ButGoddidnot therefore contendwithor contradictHimself,thoughHewilled thatboth these trueandthese falseprophetsshould come forth.Youobtrudeuponme the long-sufferingofGod.ButGod,ontheotherhand,declaresthatnofalseprophetsarise,butthosewhomHeordainstobesuch,eithertoprovethefaith of His own people, or to blind the unbelieving. "If thereariseamongyouafalseprophet(saithMoses),yourGodprovethyou by that prophet" (Deut. xii. 1, 3). Now you, by a mostperverseandpreposterouscomment,transfertosomeotherthatwhichMosesascribesexpresslytoGod.Therefore,eitherdenyatonce thatGodsearches theheartsofHispeople,or elseadmitthat which is the evident and indubitable truth: that falseprophets are instrumentsofGod,bywhichHeproves, asby atouchstone,thatofwhichHewillhaveHimselfacknowledgedtobe theauthor.ButEzekiel sets this forth stillmoreclearlyandremarkably: "And if the prophet be deceived when he hathspokenathing,ItheLordhavedeceivedthatprophet,andIwillstretchoutMyhanduponhim, andwill destroyhim from themidstofMypeopleIsrael"(Ezek.xiv.9).

Youwouldhaveus to rest contentwith thepermissionofGodonly. But God, by His prophet, asserts that His will and Hishand are in the whole matter as the moving cause. Now justconsider, then, which of the two is the more worthy to be

believed, God, who by His Spirit, the only fountain of truth,thus, speaks concerning Himself; or you, prating about Hishidden and unsearchable mysteries out of the worthlessknowledgeofyourowncarnalbrain?What!whenGodcalls inSatanforHispurposes,astheinstrumentofHisvengeance,andopenlygiveshimcommandmenttogoanddeceivetheprophetsofAhab,doesthispositivecommanddiffernothingfromamerepermission? The voice of God contains in it no ambiguitywhatever, "Who(saithGod)willgoanddeceiveAhab forme?"NordoesGodcommandSataninanyobscuremanner"Gothouandbealyingspiritinthemouthsofallhisprophets"(1Kingsxxii.).NowIwishtoknowfromyouwhetherthedoingathingisthe same as the permitting it to be done? When David hadsecretlyabused thewifeofanotherman,Goddeclares thatHewill cause all David's wives to be dragged forth, to make anexample of the same disgraceful sin openly in the sight of thesun.Goddoesnotsay,"Iwillpermitittobedone,"but"Iwilldoit." But you, in yourwondrous defence of God (as you think),wouldaidHimbyyourfallacioushelpinthrustingforwardyourimaginary permission! How very differently does David thinkandact!He,whilerevolvinginhismindthefearfuljudgmentofGod, exclaims. "I was dumb, because Thou didst it!" In likemannerJobblessesGod,andconfesses thathewasplunderedbytherobbers,notonlythroughthepermission,butbythewillandactofGod;forheplainlyaffirms"thatitwastheLordwhogave, and that it was the Lord who took away," what He hadHimselfgiven.If,uponyourauthority,givingandreceivingareto be understood in the same way as willing and permitting,richessoconsideredarenotblessingsactuallybestowedofGod,buttheyfallintoourhandsatrandombythepermissionofGod.But if you and your foul band should continue thus to cry outagainstGoduntildooms-day,Hewillnevertheless,induetime,fully justifyandvindicateHimself.Butas forus,wewilladorewith all reverence those mysteries which so far surpass ourcomprehension,untilthebrightnessoftheirfullknowledgeshallshine forth upon us in that day when He, who is now seen"throughaglassdarkly,"shallbeseenbyus"facetoface.""Then

(saith Augustine) shall He be seen in the brightest light ofunderstandingthatwhichthegodlynowholdfastinfaith.Howsure, certain, immutableandall-efficacious, is thewill ofGod!HowmanythingsHecandowhichHeyetwillsnottobedone;butthatHewillsnothingwhichHecannotdo!"

Withreference,however,tothepresentARTICLE,Iwillansweryoufromthemouthofthesamegodlywriter."These(saithhe)arethemightyworksof theLord;exquisitelyperfectaccordingto every bent of His will. And so perfect in exquisite wisdom,thatwhenboththeangelicandthehumannatureshadsinned?that is, had done, not what God willed, but what each naturewilled,evenbyalikewill,ineachcreature?itcametopassthatwhatGod,astheCreator,willednot,HeHimselfaccomplishedaccordingasHehadwilled;thusblessedlyusing,astheGodofperfectgoodnessevenevilstothedamnationofthosewhomHehad righteously predestinated unto punishment, and to thesalvationof thosewhomHehadmercifullypredestinateduntograce.For,asfarasthesetransgressingnatureswerethemselvesconcerned,theydidthatwhichGodwillednotbutwithrespecttotheOmnipotenceofGod,theycouldbynomeanshavedonewhat theydidwithout it, norwithout its concernment therein.Forbytheveryactoftheirdoingthatwhichwascontrarytothewill of God, theywere themselves thereby fulfilling thewill ofGod.Wherefore.thesemightyworksofGod,exquisitelyperfect,accordingtoeverybentofHiswill,aresuchthat,inawonderfulandineffableway,thatisnotdonewithoutthewillofGodwhichisevendonecontrarytoHiswill,becauseitcouldnotbedoneatall, unless He permitted it to be done; and yet, He does notpermitunwillingly, butwillingly.Nor, as theGodof goodness,wouldHepermitathingtobedoneevilly,unless,astheGodofOmnipotence,Hecouldworkgoodevenoutoftheevildone."

As to the testimonies of the Scripturewhich you adduce, theyhavenomoretodowiththepresentmightyquestionandcause,thanoilhastodowithwinetomakeamixture,ortodilutetheonewith the other. God, speaking to the Jews by the prophet

Ezekiel, and addressing them as disobedient, says: "Go ye;worshipeverymanhisownidols."This,Iopenlyprofess,isnotthevoiceofGodcommandingorexhorting,butofGodrejectinganimpiousmixtureofworship?aworshipbywhichtheJewshadprofanedHis sanctuary.Nowwhatelsecanyouconclude fromthispassage,but thatGodsometimespermits that tobewhichHedisapprovesandcondemns?As if itwerenotevident toallthatGod sometimes commandsand sometimespermitsby thesameformsofexpression.GodsaysintheLaw,"Sixdaysshaltthou labour." Here is a permission. For sanctifying everyseventhdaytoHimselfHeleavestheothersixfreetomen.InamannersomewhatdifferentalsoHepermittedofolddivorcetotheJews,whichHeneverthelessbynomeansapproved.Inthepresent case, recordedby theprophetEzekiel.Hegivesup thedouble-mindedandthepertidioustoidols,becauseHewillnotsuffer His name to be polluted. But how is it that you haveforgotten,here,thatallthisiswroughtbythe"SecretProvidenceofGod,"bywhichHeordainsandturnstotheaccomplishmentof His own purposes all the movements and tumults of theworld, according toHis ownwill?Moreover, corrupting vainlyandignorantlyasyoudothatotherpassage(Ezekielxx.24,25),you evincehoweverything sacred is disregardedby an impureand profane person like yourself. The words of God are,"Because theydespisedMy statutes. I gave themprecepts thatwere not good." Here you trifle by observing that when theywere forsaken of God they fell into idolatry. But Godundoubtedly means that the Jews were given over to theChaldeans into slavery, and that the Chaldeans, who wereidolaters,wereoppressingthembytheirtyrannicallaws.

But our question now is, whether God merely permitted theJewstobethusdraggedintoexilebytheChaldeans,orwhetherHe used the latter as rods, chosen by Himself, wherewith toscourge the Jews for their sins? For if you will still make thedoctrineofmerepermissionapretext,youmightaswellcommitall theprophets to the flamesatonce,whoatonetimedeclarethatSatanwassentbyGodtodeceive,andatanother that the

ChaldeansorAssyriansweresentbyGodtodestroy;andwho,atthesame time,assert thatGod"hissed for" theEgyptians, thatHe might use their might in punishing His people, and atanother that the Assyrians were His hired soldiers; thatNebuchadnezzarwasHisservantinplunderingEgypt,andthattheAssyrianswerethe"axe" inHishandandthe"rods"ofHisangerinutterlydevastatingJudaea.Idonotmultiply,asImightdo,kindredexamples,lestIshouldexceedallmoderateboundsofproof(Isa.x.5.).

Nor is your inebriated audacity the less manifest, where youwould vainly make it appear that God's sending "strongdelusions" on the unbelieving, that they might believe a lie,means thatHepermits false teachers to exist; and that, asHepermittedtheprodigalsontofallintoriotouslivingwhenhehaddesertedhisfather,soHepermitsHisprodigalstofallintoerroranddelusionwhentheyforsakeHim.Andwhenyouspoutforthallthisfolly,youimaginethatyourreadersaresoblindthattheydo not see things to be quite otherwise in the words of Paul,wherehesays,"Godshallsenduponthemstrongdelusions,thatthey might believe a lie" (2 Thess. ii. 11). But it is no marvelwhateverthatheshouldpratethus,atwillandatrandom,whoimaginesthattherearenojudgmentsofGodatall,orwhodoesnot know what the judgment means, or holds it in perfectcontempt if hedoes. Fornomanwho is not insanewould saythatajudgehadnohandinthejudgmentofthewicked,orthathewouldsitdowninunconcernandleaveotherstoperformthatdutywhichbelongedproperlytohimselfalone.

Youattempt,however,byyourbarking,eithertofrightenmeorto provoke me, when you say that by the permission of Godspiritsoferroranddelusionexist,whoteachthatGodwillssin.But as this same reproachwas cast in the teeth of the apostlePaul himself, why should I grieve or complain at being apartakerofthesamereproachwithhim?YouadduceapassagefromtheprophetZechariah,wherethenationsaredescribedaspunishing God's people beyond the extent which His wrath

requiredAreyou,then,reallysuchasimpletonasnottobelievethat therewasprotectionenough inGodtoprevent thisexcessof His people's affliction by their enemies, and to have madetheirpunishmentless,hadHebeenpleased,orhadHewilledsoto do? You reply that the words of the prophet intimate thisexcessofpunishment.Butyoumustbetwiceorthricedippedinstupidity, ifyouperceivenot thatGodtries thepatienceofHispeople in a marvellous manner by the severest proofs,sometimesinonewayandsometimesinanother,andthatHeisoften, at the same time, offended by the insolence of theirenemies,whereHeseesthembecometoomuchelatedwiththeirvictories, andwhen they insult and cruelly use the conquered.Nay,yourfoolishcommentsandreasoningsfalltothegroundoftheir own accord, directly militating against and mutuallydestroyingeachother.Forthetruthandfactmustbe,eitherthatGodpositivelycommandedthoseprofanenations,orHemerelypermittedthem,togentlychastiseHispeople.IfyoureplythatHecommandedthemtodoso,Ithenobtaintheconclusionthat,though these neighbouring enemies were, without cause,afflictivetothemiserableexileswhodweltwiththem,yet, thattheywould have beenwithout blame if they hadnot exceededduebounds in their cruel treatment of themas the conqueredandascaptives.ForwhowouldattributethattothemasiniquitywhichtheyhaddoneatGod'scommand?

But you are labouring all the time to establish a differencebetweenthepermissionofGodandHiscommand,thusmakingit appear that thoughGod commanded their enemies to inflictpunishment on His people, yet it was by His permission onlythat they exceeded all due bounds in the punishment theyinflicted.InthissamewayofreasoningtheIsraelitesalsoweredeserving of censure, for they also afflicted their brethren ofJudah more severely than the wrath of God against them(accordingtoyourreasoning)required.Butyourinsanityblindsyouso faras to causeyou toassert that theywouldhavebeenfreefromallguiltandblameiftheyhadbeenmoderateintheirvexation of their brethren. For I have to bring you back again

and again to this point: that the Israelites sinned, not onlybecause (by the permission of God as thou imaginest) theyexercisedtoogreatseveritytowardstheirbrethren,butbecausetheytookuparmsagainstthematall.You,however,hesitatenottodeclarethattherewasnosinintheircommencingwaragainsttheirbrethren,becauseGodwasangrywiththepeopleofJudah,andHimself armed the Israelites, that theymight executeHisvengeance upon them at His own command. Whereas Imaintain that the Israelites sinned in a twofold sense: first,becausetheyhadthemselvesnointentordesiretodothewillofGod, although they were really the instruments of Hisvengeance;andsecondly,becausetheiratrocityitselfprovesthattheyweredestituteofallsenseofequity.Nay,attheveryoutsetyou betray your shameless ignorance in your pretending thatmen,asfarastheyarethemselvesconcerned,errandfallbythepermissionofGod.Whereas,sucharepresentationofthesacredmatter is impious and profane. It is making God to givepermissiontomentodoevilinreferencetotheirownactions,asconsidered in themselves;while the reality and truth are, thatGod severely prohibits and solemnly forbids the doing ofanythingthatiscontrarytoHiscommands.ButwhyGodofHiswill permits men to do wrong; nay, why God by His secretdecreegivesmenovertoevil,whomHeneverthelesscommandsto continue in the right way; it becomes our sobriety andmodesty of mind to remain willingly ignorant. To search intothis profound secret insolently as you do is rashness, audacityandmadness!

HowcleverlyandappropriatelyyouinterpretthatpassagewhereChrist(asyoumakeitappear)permitsHisdisciplestogoaway(Johnvi.67),learnfromthefollowingrealityofthecase.WhenChrist, referring to those who had gone away, turns to Hisdisciples and says to them, "Will ye also go away?" He ispositivelyexhorting themtopersevereandcontinuewithHim.For,askingthemingriefwhethertheyalsowouldgoaway,Heputs,as itwere,agentlereinuponthemtopreventthemfromfallingawaywithapostates.Andisthis,Iprayyou,themanner

in which you convert all such forms of speech as these intopermissions?Commonsensedoes,Iacknowledge,atfirstsight,taketocommandtobeonething,andtopermittobeanother.Butthefact is, thatthisdifference,orthissameness, isnottherealquestionatissue.Thequestionbetweenusis,whetherGod,in unconcern and inactivity, merely observes, as anuninterested,unconcernedandidlespectator,allthethingsthataredoneuponearth;orwhether, fromHisall-high throne,Herules, overrules and governs by His Divine command, everysingleactionofthesonsofmen?Or,ifthetermpermissiongivesyousomuchsatisfactionandpleasure,answermethisquestion:DoesGodpermitthingstobedonewillinglyorunwillingly?ThatGod permits unwillingly is positively denied by Psalm cxv. 3:"TheLordhathdonewhatsoeverHewilled"(or,"whatsoeverHehathpleased").If,therefore,Godpermitswillingly,torepresentHim as sitting on His throne as a mere unconcerned andunengaged spectator, is utterly profane. Wherefore it followsthat God determines and rules by His counsel whatsoever Hewillstobedone.Butyouareforbringing,withchild'stalk,thissublime mystery of God down to the rule and measure ofcommonsense!

And as to your objecting and arguing, on the other hand, thatChrist so taught all the Divine lessons of His teaching, as toaccommodate Himself to the capacity of people of commonsense;ChristHimselfflatlydeniesthis,andconvictsyouatonceboth of lying and of impudence in the matter. Hear you notChristHimselfdeclaringthatHespokein"parables,"totheveryend,thatthecommonpeople,orpeopleingeneral,"mighthear,andyetnotunderstand"?It is, indeed,quitetruethattheHolySpiritdoes,foroursakes,everywherespeakinacertainmanner,asanursewouldspeaktochildren;butthisisawidelydifferentmatter from representing, as you do, that common sense is acapableandcompetentjudgeofthoseprofounddoctrines,whichexceedintheir incomprehensibilitythecapacityofangels.Paulproclaimsaloudthat"thenaturalmanreceivethnot the thingsoftheSpiritofGod,neithercanheknowthem(1Cor.ii.14).He

thereforeadmonishesallthosetobecomefools,andtoresignalltheirownwisdom,whowouldprofitintheheavenlyschool.Inaword,GodeverywherevindicatestoHimselfasHisownalltruelight of understanding. Indeed, both days and volumes wouldfail me, if I were to attempt the accumulation of thosetestimonies of Scripture which condemn common sense asperfectdarkness, for they arenumberless, and they all declarethat light can be obtained from heaven alone, and thatwhosoeverwouldbewise in the thingsofGod,andofhisownsalvation,mustrenounceallhisownwisdom,howmuchhumanlightsoeveritmaycontain.Iwillcontentmyself,therefore,withoneexampleonly.GodwillednotthatthedoctrineoftheGospelshouldbepreacheduntotheGentiles,andHewithheldit fromthem even until the coming of Christ. And therefore it is, thattheapostlecalls theGospel"themysterythatwashiddenfromages;" nay, that was unknown to the angels themselves inheaven(Col.i.26;1Peteri.12).

Notwithstanding such testimonies as these, however, you willpersist in thrusting upon us the sufficiency of common sense,which,byitsownnaturalwillandjudgment,subvertsthisverydoctrineoftheapostlealtogether.Foryouwillgrantnothingtobeevenprobable,but thatofwhichcommonsensemaybetheestimator, arbiter and judge. Whereas the prophet, whenspeaking of the secret Providence of God, exclaims, "O Lord,how great are Thy works! and Thy thoughts are very deep "(Psalmxcii. 5)But you, on the contrary, deny that anything isdivinebutthatwhichyoucanmeasurebytheruleofyourownreason.Whatbecomes,then,oftheremonstranceoftheapostle,whenheisdiscussingthemightyquestionnowbeforeus?Whydothhemaketheappeal,"Naybutwhoartthou,Oman?"Andagain,whatmeanethhiswonderandadmiration,"Othedepth!""How unsearchable," etc., etc.? The apostle commands us towonder and be astonished, because.wheneverwe come to theincomprehensiblecounselofGod,allmortalsensesandpowersfail before it.Whilst you, all the time,will admit nothing thatyoucannotseewithyourownnaturaleyes!

ARTICLEIV.

(THATIS,CALUMNYIV.)

"ALL THE CRIMES THAT ARE COMMITTED BY ANYMANWHATSOEVER ARE, BY THE OPERATION OF GOD, GOODANDJUST."

CALUMNIATOR'S

OBSERVATIONSANDSTATEMENTSON

ARTICLEIV.

AgainstthisFOURTHARTICLEallyouropponentsutteraloudthatpassageofIsaiahV.20:"Woeuntothemthatcallevilgood,andgoodevil."Now,ifsinisagoodandrighteousworkofGod,it followsthatrighteousnessisanevilandunrighteousworkofGod,forrighteousnessisaltogethercontrarytosin.Again,ifsinisrighteous,itfollowsthatunrighteousnessisrighteous,forsinis unrighteousness. Farther, if sin is a work of God, it mustfollow (your opponents argue) that God doeth that which issinful.

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OFJOHNCALVINTO

ARTICLEIV.,

ANDTOCALUMNIATOR'SOBSERVATIONS,STATEMENTS,

&c.,&c.

In the caseof thisFOURTHARTICLE,also, yougoongrosslylyingasbefore, ofwhich fact Iwould, at theoutset, cautiouslywarnmyreaders,andforthisreason,thattheymayformtheir

judgmentsfromtherealityofthecaseratherthanfromyourfoulcalumnies. Nor do I so much condemn your objections inthemselves, as indignantly complain that by altering andpervertingmywords,youmalignantlywrestwhatIdidsay,forthepurposeoffanningtheflameofhatredagainstmydoctrine,whichdoctrineisfardifferentfromyourfalserepresentationsofit.Youenterintoaquarrelwithme,asifIhadsaid,"thatsinwasajust,orrighteous,workofGod,"whichdoctrine,andtheideaof it, I hold throughoutmywritings in theutmostdetestation.Wherefore, the greater the cleverity of argument you imagineyourselftopossess,thegreaterisyourrealpuerility.Youarrivein your argument on this mendaciously stated FOURTHARTICLE,at theconclusionthatrighteousness isevil,andthatunrighteousness is good; and that God, as the author and (asyou awfully state) the doer of sin, is unjust in punishing thatwhichisHisownwork.Whereas,allthesemonstrousprofanitiesarethefabricationsofyourownbrain!AndallsuchenormitiesofprofanenessIhaveevermostcarefully,andwithabhorrence,condemnedandrefutedinallmywritings.

You yourself, however, will one day find, to your sorrow, howabhorrentacrimeitistotrifleandlieinthismannerconcerningthe secret mysteries of God! And that you may clearlyunderstand that you are not dealingwithme in this yourwaragainstthetruth,butwiththesupremejudgeofheavenHimself,whosetribunal,youmaybeassured,youcanneverescape,listento that which Job testifies?and certainly under none otherinfluencethantheinspirationoftheHolySpirit?thatthedoingsofSatan,andoftherobberswhoplunderedhim,weretheworksof God Himself. And yet Job never, in the extremest idea,chargesGodwithsin.Nosuchmostdistantintimationisfoundinthepatriarch.Onthecontrary,heblessesGod'sholynameforwhatHehaddonebySatanandbytheserobbers(Jobi.21).Soalsowhen thebrethrenof the innocentJosephsoldhimto theIshmaelites, the deed was evidently a most wicked one. ButwhenJosephascribesthistoGodasHiswork,sofarishefromimputing sin to God, that he considers and lauds His infinite

goodness, because that, by this very means, He had givennourishment to his father's whole family (Gen. xlv.). Again,when Isaiah declares that the Assyrian is the "staff of God'swrath" inHis righteoushand,bywhichHewas about toworkthatterribleslaughterbymeansofthesameAssyrian(Isa.x.15),the prophet thereby makes God the author of that awfuldestruction, yetwithout the least imputation of sin toGod, orthe most distant idea of it. In like manner, when JeremiahcursesthosewhodotheworkofGodnegligently(Jer.xlviii.10),the prophet, by "the work of the Lord," means all that crueldestruction which their enemies wrought upon the Jews. Gothen,therefore,andexpostulatewiththeprophet,anddeclaretohimthathehasmadeGodtocommitsin.Inaword,allwhoareintheleastacquaintedwiththeScripture,knowfullwellthatawhole volume might be made of like passages of the HolyScriptures,whereGodismadetheauthor,ascommander,oftheevilandcrueldeedsdonebymenandnations.But it isutterlyvain to spendmore words upon a subject so well known andself-evident.

Was itnotasignalmanifestationof thegraceofGodwhenHespared not His own Son? Was it not an equally marvellousexhibition of grace in Christ when He delivered up Himself?Now wilt thou really here affirm, with thy foul and profanemouth, that God sinned in thus ordaining the deed of thiscrucifixionofHisSonandinordainingthemenalsowhoshoulddothedeed?(Actsiv.28.)WasGod'sworkoftheofferingupofHisonlybegottenSonasininHim?Ono!Allgodlypersonsveryeasily untie this knot, asAugustinedoes in the following clearandstrikingmanner:?

"WhentheFathergaveuptheSon,whentheLordgaveupHisownbody,whenJudasdelivereduptheLord,howwasitthat,inthis one same 'delivering up,' God was righteous and manguilty?Thereasonwas that, in thisonesame thingwhichGodandmandid,themotivewasnotthesamefromwhichGodandman acted. Hence it is that Peter without hesitation declares

that Pontius Pilate and Judas, and the otherwicked people oftheJews,haddone'whatGod'shandandHiscounselhadaforedetermined to be done' (Acts iv. 28), as Peter had just beforesaid, 'Him being delivered by the determinate counsel andforeknowledgeofGod'(chap.ii.23)."Nowifyouturnyourbackon the term "foreknowledge," the definitiveness of the terms,"determinate counse1,"will flooryouatonce.Nor indeeddoestheformerpassageleavetheleastdegreeofambiguitybehindit,namely,thatPontiusPilateandtheJews,andthewickedpeople,did "whatsoever God's hand and His counsel had beforedeterminedtobedone."Nowifyourunderstandingcannotholdamysteryandasecretsodeepasthese,whydoyounotwonderand exclaimwith the apostle Paul, "O the depth!"why do youdaringlytrampleuponthemasaninfuriatedmadman?Hadyoubeenofateachablemind,youwouldhavefoundinmywritingsexplicationsofthisdeepmatterfarmorecopiousthatIcanhererepeat. My present object is only to blunt the edge of yourimpudence,thatitmightnotdisturbthemindsoftheweak.

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ARTICLEV.

(THATIS,CALUMNYV.)

NO ADULTERY, THEFT, OR MURDER, IS COMMITTEDWITHOUTTHEINTERVENTIONOFTHEWILLOFGOD.

("Institutes,"chap.xiv.44.)

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ARTICLEVI.

(THATIS,CALUMNYVI.)

THE SCRIPTURE OPENLY TESTIFIES THAT EVIL DOINGS

ARE DESIGNED, NOT ONLY BY THE WILL, BUT BY THEAUTHORITY,OFGOD.

CALUMNIATOR'S

STATEMENTSANDOBSERVATIONS.

AgainstthisFIFTHandSIXTHARTICLEyouropponentsbringthese and many other arguments. If (they say) God wills sin,Godistheauthorofsin.Andagain,ifGodwillssin(theyargue),itisnotthedevilthatwillssin,forthedevilisthemereservantofGod.AndtheyaffirmthatifGodwillssin,Hemustbeinferiorto many men, for many men are unwilling to sin. Nay, theneareranymanapproachestotheverylawofnature,thelesshewillsin.Else,howisitthatPaulsays,"ThegoodthatIwould,Idonot;buttheevilthatIwouldnot,thatIdo."IfPaulwillssinbynature(asCalvinsaith),howisitthatPauldoesnotwillwhatGodwills? And how is it that Paul wills that goodwhich God(accordingtoCalvin)doesnotwill?Finally,youropponentsaskofyou,whatScripture testifies thatevildoingsaredesignedofGod,notonlybyHiswill,butbyHisauthority?

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REPLY

OFJOHNCALVINTO

ARTICLESV.ANDVI.,

ANDTOTHE

CALUMNIATOR'S

STATEMENTSANDOBSERVATIONSTHEREON.

InthecaseofthisFIFTHARTICLE,itisnotwithoutthepeculiarinterventionof theprovidenceofGod thatyouhavepretendedto give the reference to the passage in my "Institutes," from

whichyoufalselyassertitisextracted.Inthisinstance,readerswill see that I state these things in these articles (that is,calumnies), whichmy adversaries bring against my doctrines,justas,andasfaithfullyas,iftheythemselvesstatedthem.

Nowseizing,asyoudo,uponthismutilatedpassage,doyounotdeservethateveryonewhopassesyoushouldspitinyourface?AndthoughyoudonotattempttoofferanyreferenceinthecaseoftheSIXTHARTICLE,yetyourrealaudacitytakesawiderleapstill.Nowtellme,didI,whoinallmywritingssoreverentlyandsolemnlydeclarethatwheneverandwhereversinismentionedtheNameofGodshouldbekeptinallsolemnitywideoutoftheway; did I ever, or anywhere, assert that evil doings wereperpetrated,notonlybythedesign,butbytheauthorityofGod?Mostcertainlynothingcanbeutteredtoopowerfulortoosevereincondemnationofsuchmonstrousblasphemy.Iamwillingtohearall thatyouoranymencansay in itsabhorrence.Letnotmy name, therefore, ever be associated with its horribleprofanity.

HowsuccessfulyouareindeceivingfoolsIknownot,butofonething I am certain: that if anyone will just take the pains tocompare your foul inventions with my genuine writings, yourdishonesty andwickednesswill leave you painted in your trueandexecrablecolours.Youprofanelycontendthat ifGod lovessin,Hemusthaterighteousness;andyouuttermany things inthesamelineofprofanity.Andwhydoyouutterthem,butthatyou might be forced at last to subscribe, under your ownconvictions,tomywrittendoctrines?Fornotyesterdayonly,northedaybeforeyesterday,but for thesemanyyearspast, IhavewrittenandspokenconcerningJobthus:If inthespoliationofthatpatriarchbyrobbers,theworkofGod,andofSatan,andofthe plunderers,were one and the same in the act abstractedlyconsidered, how is it that God is clear of all that fault (asHesacredly is), of which fault Satan and the robbers are guilty?Why, it is thus: If, in the actions ofmen, an entire differenceexists when the motives and ends of those actions are duly

considered, so that the cruelty of thatman is condemnedwhobarbarously pierces the eyes of a crow, or the sacrilege of himwho kills a crane (a bird held in somuch religious venerationamongtheancients),whilethesentenceofthatjudgeislaudedwho sanctifies his hands by putting to death amurderer;whyshouldthepositionofGodbeheldinferiortothatofman?Whyshould notHis infinite righteousness vindicateHim, and holdHim separate from a participation in the guilt of evil-doingmen?OnlyletreaderscursorilyobservewhatIamnowabouttosubjoin.Nay,letthemcarefullyreadthewholeofthatpartofmy"Institutes"where I amdiscoursing on theProvidence ofGod,andhewill, inamoment,seeall thycloudy-mindedobjectionsdiscussed,exposed,answeredandrefuted.

Letreadersconsideralso, if theyplease,whatIhavewritteninmy Commentary on the Second Chapter of the Acts of theApostles.Men(Ihavethereshown),whentheycommittheftormurder, sin against God because they are thieves andmurderers,andbecause,intheirtheftandintheirmurder,thereis wicked design. But God, who makes sovereign use of theirwickedness, stands inan infinitelydifferent,and inanall-highposition above all men, and acts, and things. And the objectsandendsofGodare infinitelydifferent from,andhigher than,those ofmen.God's purpose is, by thewicked acts ofmen, tochastisesomeandtoexercise thepatienceofothers.Hence, inalltheseHisusesoftheevildoingsofmen,Godneverdeviatesin the remotestdegree fromHisownnature; that is, fromHisowninfinitelyperfectrectitude.If, then,anevildeedis thustobeestimatedaccordingtoitsendandobject,itisfullymanifestthatGodisnot,norcanbe,theauthorofsin!

Thesumofthewholegreatmatteristhis:Sinceanevilwill, inmen, is the cause of all and every sin,God, in performingHisrighteous counsels by the hands of men, is so far from beinginvolvedinthesamesinandfaultwithmen,thatinamarvellousmannerHecauses,bytheirmeans,thelightofHisglorytoshineforth out of darkness.And, indeed, in that very book ofmine,

"On the Providence of God," which lighted up all these veryflamesofthedeepestpitsofhellagainstme,therewillbefoundcontinuallyoccurringthedistinctivedeclarationthatnothingismore impious or more preposterous than to drag God into aparticipation of sin or guilt withman,whileHe is performingHissecretjudgmentsbymeansofthehandsofmenandofthedevil,becausethereisnoaffinitywhateverbetweenthemotivesand ends of God and those of men and devils. But there waspublished by me, more than twelve years ago, a book whichclearly vindicatesbothmeandmydoctrine fromall these foulcalumnies, and which ought to preserveme free from all thispresent trouble also, if therewerebut one sparkofhonestyorhumanityeither inyourselforyour fellows.Butwith referenceto that mad and impious dream of the Libertines, concerningGodbeingtheauthorofsin,whichfascinatedsomany,howfullyI have refuted that horrible idea I will not now boast. Mostcertainly I undertook to defend the cause of God thereinpurposely,andIprovedwithallpossibleclearnessthatGodwasnot,inanysense,ordegree,ormannerwhatever,theauthorofsin.

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ARTICLEVII.

(THATIS,CALUMNYVII.)

WHATSOEVER MEN DO WHEN AND WHILE THEY SIN,THEYDOACCORDINGTOTHEWILLOFGOD, SEEINGTHATTHEWILLOFGODOFTENCONFLICTSWITHHISPRECEPT.

CALUMNIATOR'S

OBSERVATIOINSANDSTATEMENTS.

On this SEVENTH ARTICLE your opponents ask you thisquestion:IfthewillofGodisoftenatvariancewithHisprecept,inwhatwaycanitbeknownwhenGodwills,andwhenHedoesnot will, that which He commands? For (say they) if Calvinasserts that what God commands ought always to be done,whetherGodwills it ordoesnotwill it, itwilt follow thatGodwills inorder thatHiswillmight sometimesbe resisted.For ifGodcommandsmenottocommitadultery,andyetwillsthatIshouldcommitadultery,andyetIoughtnottocommitadultery,it follows that I ought todo thatwhich is contrary toHiswill.ForwhenGodcommandsthepeopleofIsraelgenerally, "Thoushalt not commit adultery;" doesHemean that none of themshouldcommitadultery,or thatsomeshouldcommitadultery,but that others should not? On this point, Calvin, youradversariesaskofyousomedirectanswer.IfyoureplythatGodwillsthatsomeshouldcommitadultery,butthatHeatthesametime wills that others should not, you will make GodinconsistentwithHimselfintheonesameprecept.

IfyoureplytotheseargumentsofyouradversariesbyassertingthatGodhasatwofoldwill?theoneopenandmanifest,theothersecret?theynextinquire:Whowasit,then,thatmadethissecretwillknowntoCalvin?ForifCalvinandhisfollowersknowthissecretwill,itcannotbesecret;andiftheyknowitnot,howdaretheyaffirmthatwhichtheyknownot?

Your opponents again inquire whether God commandsaccordingtoHiswillwhenHeenjoinsHispeopletopray,"Thywill be done;" andwhereChrist also saith, "He that doeth thewillofMyFatherwhichisinheaven,thesameisMybrotherandsisterandmother"(Mark iii.35)?There isalsothatpassageofPaul,"Behold,thouartcalledaJew,andrestestinthelaw,andmakest thyboast ofGod, andknowestHiswill, and approvestthatwhich is excellent, and art a teacher of the law" (Rom. ii.17). Surely we have here the will of God, and that which iscommanded in the law, which will, if it be good (which itcertainly is), it must necessarily follow that that which is

contrarytheretoisevil;forwhatsoeveriscontrarytogoodmustbe evil. There is, moreover, that memorable ejaculation ofChrist,"HowoftenwouldIhavegatheredthychildrentogether,...butthouwouldestnot."Christmostcertainlyspeakshereofthe open or manifest will of God, namely, that will which He(Christ)Himselfhadexplainedinsomanyways.Now,ifChristhad inHismind anotherwill ofGod contrary to thiswill,Hiswholelifemusthavebeenacontradiction.

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REPLY

OFJOHNCALVINTO

ARTICLEVII.,

ANDTOTHE

CALUMNIATOR'S

OBSERVATIONS,STATEMENTS,&C.,&C.

I am utterly unconcerned tomake to this SEVENTHARTCLEany reply at all. Produceme the place inmywritingswhere Ihaveassertedthat"thewillofGodisfrequentlyatvariancewith,or conflictswith,Hisprecept."Suchan ideanever enteredmymind; no, not even as a dream. Nay, on the entire contrary,among many other kindred explanations, I have faithfullyexpoundedandsetforthhowsimpleanduniform,andone,thewillofGodis;although,betweenthesecretcounselofGodandHis general doctrine, there is, to ignorant and inexperiencedpersons, at first sight, a certain appearance of difference. Butwhosoever modestly and soberly and reverently submits andcommitshimselftoGodandHisteachingwill,inamoment,seeandacknowledge (as faras thehumanmind'scapacitycanseeandacknowledgeit)howitisthatGod,whoforbidsadulteryandfornication,punishesby the incestuous intercourseofAbsalom

withthewivesofDavid,David'ssinofadulterywiththewifeofUriah.Godeverwillsoneandthesamething,butfrequentlyindifferent forms.Wherefore, that the foulness of your liesmaynotcastanyfilthonmeormydoctrine,letmyreadersreceiveinonewordthissolemndeclaration:thatthatwhichyoucastinmyteeth,aspromulgatedbymeconcerningthetwowillsofGod,isan entire fiction of your own. For, as to myself, I have everproclaimedthatthereisbetweenthesecretorhiddencounselofGod and the openly revealed voice of His doctrine, the mostperfect,divineandconsummateharmony.

Augustinedid,indeed,bywayofconcessionandexplanationtohisadversaries,makementionofa twofoldwill,orofdifferentwillsofGod?asecretwill,andanopenorrevealedwill?buthesorepresented that twofoldwill as to show that they are in suchconsummate harmonywith each other, that the "last day"willmakeitmostgloriouslymanifestthatthereneverwas,noris,inthis multiform way of God's workings and doings, the leastvariance, conflict or contradiction, but the most divine andinfiniteharmonyandoneness.

Having laid down this solemn principle and taken thisimmovablestand,Iwillnow,ifthouwilthaveitso,drawswordswith thee in battle for the truth. Thou arguest thus: "If GodforbidsamantodothatwhichHereallywillshimtodoallthetime,or ifHecommandsmen todo thatwhichHe reallywillsnot,HemustcommandfortheverypurposethatHiswillmightberesisted."Now,innoneofaltthisfilthofargumentationareeithermyselformydoctrinestheleastconcerned.Iacknowledgenothingwhateveroftheprofanesentimentstowhichitreferstobemine.On the contrary, the sumofmydoctrine is this: thatthat will of God, which is set forth in His Law, clearlydemonstratesthatrighteousnessisHisdelight,andthatiniquityisHishatred;andalso,thatitismostcertainthatHewouldnotdenounce punishment against evil doers, if their evil doingspleased Him. This, however, by nomeans prevents God fromwilling,byHissecretandunexplicablecounsel,thatthosethings

should be done, in a certain sense andmanner, whichHe yetwillsnottobedone,andwhichHeforbidstobedone.

Ifyouwillhereraisetheobjection,thatImakeGodinconsistentwithHimself, I, inreturn,wouldaskyouwhether itbelongstoyoutoprescribealaworaboundforGod,forbiddingHimtodoanything that surpasses your judgment and comprehension?Mosesdeclaresaloudthat"thesecretthingsofGodbelonguntoHimselfalone;butthatwhatsoeverthingsareusefulformantoknow are revealed in the Law" (Deut. xxix. 29). Will you,therefore, deny God the right of doing anything but that, thereason of which you can fully comprehend and explain? Afterthe depth of the counsel of God, which engulfs all humancapacitiesofcomprehension,hasbeenfullydeclaredintheBookof Job, the sublime description closes with this significantintimation, "Lo! these are parts of His ways; but how little isheardofHim!"(Jobxxvi.14).Butasforyou,youwillnotpermitGodtohaveanycounsel toHimself,butthatwhichyoucanasplainlyseeasathingwhichyoubeholdwithyournaturaleyes.Youaremorethanblind,however, ifyoucannotseethatwhenGod, byHis voice, forbids you to commit adultery,His will isthatyoushouldnotbeanadulterer;andyet,thatHe,thesamegreat God, exercises His righteous judgments in those sameadulterieswhichHecondemns,which righteous judgmentsHemost certainly exercises not but with His full knowledge andwill.

Take themattermore briefly and condensedly thus:Godwillsthat adultery should not be committed, in as far as it is apollution and violation of the holy bond of matrimony, and agreat transgression ofHis righteous law.But, in as far asGoduses adulteries, as well as other wicked doings of men, toexecute His own acts of vengeance on the sins of men, Hecertainly executes theoffice andperforms the sacreddutyof aJudge, not unwillingly, but willingly! Wherefore, in whatinstancessoevereithertheChaldeansorAssyriansactedcruellyintheirterriblevictoriesandhorribleslaughters,forsuchawful

barbarities we by no means praise them. Nay, farther, GodHimselfdeclaresthatHewillbetheavengeroftheafflictedandinhumanly treated;andyet, the samerighteousGodelsewheredeclaresthattheseslaughtersaresacrificeswhichHehasinthisway prepared for Himself! (Isa. xxix.; xxxiv. 6; Jer. xlvi. 10;Ezek. xxxix.) And will you deny that God wills that whichHethus dignifies with the honoured designation of "a sacrifice"?Awake, then, from thy slumber, open thine eyes from thyblindness, and at length acknowledge that God, by secret andinexplicableways,rulesandoverrulesHisrighteousjudgments.

You, however, by a subtlety of argument, which you deemmarvellouslywise, inquirewhetherGod,fromthetimethatHefirst forbademen tocommitadultery,willed thatall shouldbeadulterers,oronlyapartofthem.Takethisasasureandcertainreply: God demands of all men chastity, because God lovethchastity in all men. Experience itself, however, manifests(without our entering into any proof or mention of theimportant facts themselves) that there are in God differentreasons,motivesandmanners,ofHiswilling.ForifHeequallyandeffectuallywilledthatallmenshouldbechaste,Hewould,withoutalldoubt,makeandrenderallmenchaste.Wherefore,sincechastity isasingulargiftofGod, thepromptandevidentconclusion is, that He wills that which He commands in HisWord differently from that which He effectually works andfulfils by His regenerating Spirit. Hence your impure andprofane tonguehasnogroundwhatever forchargingGodwithinconsistency. God is neither dubious nor ambiguous inanything which He commands or forbids, but He plainlydiscoversHispureandholynatureinboth.Neitherwillyoufindanything contrary to this, His purity, holiness andrighteousness,inthatsecretandhiddenwillofHis,bywhichHerulesandoverrulesalltheactionsofthesonsofmen.

Whoredom is highly displeasing to God as the author of allchastity.YetthesameholyGod'swillwastopunishtheadulteryofDavidby the incestuous lustofAbsalom.God forbidsman's

bloodtobeshed.ForasHegreatlylovesHisownimage,soHedefends it byHis ownprotection.AndyetHe raisedupout ofthewickednationsslaughterersofthesonsofEli,becauseitwasHis will that they should be killed; for so the Sacred Historyplainlyand literally teachesus. If yourblindness isasa stone-wallinyourway,yetallwhoreallyhaveeyesseeaperfectlyholyandharmoniousconsistencyinGod,whenHe,thesameDivineBeingwhohateswhoredomandslaughter inas faras theyaresins, or (which is the same thing) who hates the sins ofwhoredomandofmurderbecausetheyaretransgressionsofHisrighteouslaw,yetexercisesHissecretandrighteousjudgmentsin justlypunishing thewickednessesofnations andofmenbymeansofthecrueltiesandsinsofothernationsandothermen.Andastoyourownconceitofyouracutewisdomwhenyouaskthequestion,"IftherebeanysecretwillofGod,whenandhowwill that will be revealed tome?" the answer to your impiousquestionwillcontainnodifficultywhenyouhavegrantedtometheacknowledgmentthatwearetofollowtheHolySpiritaloneasour teacher.For ifGod, according to the testimonyofPaul,"dwellethinthelightthatnomancanapproachunto,"andifthesame apostle reverentially declares that "His ways are pastfinding out,"why am I not freely permitted towonder at, andadore, that secret will of His which is hidden from mycomprehension? Thewisdom of God is exalted in the Book ofJobwiththehighestpraises,thatmortalsmayknowandconfessthatitcannotbespannedbyanyhumanintellect.Areyou,then,purposed to laugh at everything which is said concerning amattersosublimelysecret?WillyouupbraidDavidwithfollyforsolemnly proclaiming and adoring those judgments of Godwhich he confessed to be a "great deep"? I hear from all theprophets,andfromalltheapostles,thatthecounselsofGodareincomprehensible.What theyalldeclare Iembracewitha firmand unhesitating faith, and what I believe I freely andundoubtinglyprofessandteach.Why,then,isthismyreverenceforGod'ssecretwillchargeduponmeasafaultandacrime?

And that you may not turn round upon me, and say that I

adduce from the Scriptures examples and proofs whollyirrelevant, Paul's case andmine are surely one and the same,who,whenspeakingofthesecretelectionorreprobationofGodand adoring the riches and profundity of His wisdom, theincomprehensibilityofHisjudgmentsandtheunsearchablenessofHisways,yetceasesnotopenlytoaffirmthatGodhathmercyon whom He will, and consigns whom He will to eternaldestruction. In a word, exult, I pray you, no more in theirreconcilable inconsistency which you imagine you havediscovered in my doctrines. For the Scriptures furnish anabundanceoftestimoniesconcerningthesecretandhiddenwillofGod.WhatIhave fromthemlearned,I fearlesslyassertandspeakofasathingsureandcertain.Butasmyhumanintellectcannot soar toaheight so stupendous, Iadorewith reverence,fearandtrembling,thatmysterywhichistoohighandtoodeepfortheangelsthemselvestopenetrate.Andthisismyreasonforoffering so frequently inmywritings the admonitorywarning,thatnothingisbetterorsaferinthesesolemnmattersthanwiseignorance! because the folly of thosewho suffer themselves tobe,orwhowishtobe,wiseabovewhatiswrittenorpermittedofGod,isworsethanthefrenzyofmadmen.

BythistimeyoumustseehowsureandcertainIholdthatwillof God to be, concerning which the Scriptures so clearly andfully testify, which same will is, nevertheless, so secret andincomprehensiblewith reference to the reasonswhyGodwillsthis or that, or how He wills this or that, that the angelicintellectscannotgraspthecomprehension.Thefact is, thatthepride and presumption of yourself, and of all like you, somadden ye all, that whatever ye cannot comprehend, but arecompelledtorelinquishasbeyondyourcapacity,yelabourwithall your might to make out to be nothing at all! As to yourcontinuingtocastinmyteethinconsistencies,contrarietiesandcontradictions, I have settled all those a hundred times over.And as to your scurrility, bywhich you attempt to overwhelmme,allthatbeinginsipidandpointlesspenetratesmenot.Andastoyourchargeagainstme,thatIamanimitatorofGod,you,

onaccountofyourpresumptuousanddevil-likeimitationofHiswisdom,willonedayfind,toyoureternalcost,whatitistoexaltyourownwisdomand tomakeyourself thereinequalunto theMostHigh.Theonlypainandagony I feel are causedby yourfrenziedblasphemies,bywhichyouprofanethesacredMajestyof God, of which profanation He will Himself be, in Hisappointedtime,thesureandcertainAvenger.

As thewillofGod,whichHehasrevealed inHisLaw, isgood,whatsoeveriscontrarytothatLawandthatwillIacknowledgetobeevil.ButwhenyoubrawlthatthatsecretandhiddenwillofGod, by which He separates the "vessels of mercy" from the"vessels of wrath," according to "His good pleasure," and bywhichHemakesuseofboth"vessels,"asHewill,iscontrarytoHis Law;when you utter this, you breathe forth from the foulsinkofyourignoranceadetestablefictionofyourownbrainandahorriblelie.

IfreelyacknowledgethatChristisspeakingoftherevealedwillof God, when He says, "O Jerusalem, Jerusalem, how oftenwouldIhavegatheredthychildrentogether,andyewouldnot."For He is upbraiding the Jews with the same ingratitude andhardnessofheart asHehadbeforedone in the songofMoses(Exod.xv.17,etc.).AndweknowfullwellthatGoddidinrealitybestowontheJewishnationalltheblessingswhichthewordsofthatsongexpresses,seeingthat,bygivingthemHislaw,bytheordinancesofHisworship,andbythemanybenefitswhichHeconferred on that people, and by which He bound them toHimself,Heprotectedthem,asitwere,bytheovershadowingofHis wings; and He would still have done so, had not theirindomitable obstinacy and obduracy carried them away fromHim.After, therefore,ChristhadtestifiedHiswillsooftenandin somany different ways, spoken in order to win a perversenation to theirobedience,butall invain; it iswith theutmostjustice that He complains of their ingratitude. For, as to yourrestrictingall these things to the lifetimeofChrist, thisyoudowithyourusualignoranceofthesedivinethings.JustasifChrist

werenotthetrueGod,who,fromthebeginning,hadnotceasedtospreadthewingsofgraceoverHisownelectpeople!Buthereyou, in a moment, conclude that, if there were another andsecret will in Christ, while He thus addressed Jerusalem, thewholelifeofChristmusthavebeenaninconsistency.Justasif,to allure by the voice and by kindnesses, and yet to leave theheartuntouchedbytheinspirationofHissecretSpirit,wereinChristdiverseandcontraryacts!

But, that the absurdity and futility of your calumny may themore plainly appear, answer me, I pray you, this question:WheredoesChristcomplainthatHewasmistakenordeceivedbytheevent,thatthevine,fromwhichHehadexpectedgrapes,broughtforthwildgrapes?Whatanswerhaveyoutogive,nobleteacher and skilful rhetorician? Will you impute ignorance toChrist,toavoidmakingHimspeakfalsely?What!didtheJewsentirely prevent and defeat the purposes of God? Why,according to you, the blessedGodwas sitting in doubt all thetime as to what the event would be, and that event quitedeceivedandsurprisedHimatlast.No!norwillitatallalterthestate of the case if you make the saying of Christ, which Hespeaks to the fact and to the state of Jerusalem, refer to thesecret foreknowledge of God. God had elsewhere said, "Surelythey will fear My Name" (Zeph. iii. 7), but they hastened tocorrupt themselves more and more. God had expected someprofit fromHisgreatpunishments inflicted,butHeafterwardscomplainsthatHewasdisappointed.Canyou,then,disentangleyourself from this divine set of truth in no otherway than byreducing God to order, and making Him depend for theaccomplishment of His eternal purposes upon the free will ofmen?Surelyitisplainandevidenttothemeanestcapacity,thatGod,inordertosetforththegreatnessofthewickednessofHispeople, speaks as in the person and after themanner ofmen,whentheycomplainthatalltheirlabourislost,becausetheyarequitedisappointedintheirexpectedsuccess.

It is most certain that those whom God wills to gather unto

HimselfeffectuallyHe"draws"byHisSpirit,andthatthatwhichit is inHis hand and purpose to do,Hewill, according toHispromises,perform.Wherefore,whenmanywhoarecalledfollowHim not, it is openly manifest that that manner of gatheringtogether, of which Christ complains as having been unfruitfuland inefficacious, was not attended with that efficaciousinfluence ofHis Spirit, ofwhichHe elsewheremakes frequentmention,as,forinstance,bytheprophetIsaiah:"HeshallgathertogetherthedispersedofJudah"(Isa.xi.12).Again,"Thegloryof theLordshallgather thee"(Isa. lviii.8).Again,"Iwillbringthyseedfromtheeast,andgathertheefromthewest"(Isa.xliii.5).Again,"YourGodwillbeyourrereward"(orwillgatheryou)(Isa.lii.12).Fortheprophethadjustbeforesaid,"TheLordhathmade bare His holy arm," that His powermight be displayed"beforetheeyesofallthenations"(Isa.lii.10).Henceitisthatthe prophet a little afterwards repeats, "For a small momenthave I forsaken thee, butwith greatmercieswill I gather thee(Isa. liv. 7). But what I have before advanced concerning thepreceptsofGod, issufficientandabundant,Ihope, tostopthemouth of all your blasphemies. Although, therefore, Godcommands nothing feignedly, or ambiguously, or fictitiously,butplainlyandsolemnlydeclareswhatHewillsandapproves;yet His mind and will are that a different kind of obedienceshould be rendered toHim byHis elect (whomHe effectuallybendsandturnstoHisobedience),fromthatwhichisofferedtoHimbythereprobate,whom,indeed,HealsocallstoHimselfbytheoutwardvoiceofHisWord,butwhomHecondescendsnoteffectually"todraw"byHisSpirit.

Thenaturalobstinacyanddepravityofallmenarealike;sothatno man will take upon himself the yoke of obedience to Godvoluntarily and willingly. To some God promises the Spirit ofobedience; others He leaves in their depravity. Fornotwithstandingall yourvain talkabout it, the truth is that "aheart of flesh" and "a newheart" are not promised to allmenpromiscuously,buttotheelectpeculiarly,thattheymightwalkinthecommandmentsofGod.Whathaveyoutoreplytothese

things, noble teacher and judgeof the truth?Andwhat ifGodinvites thewholemassofmankindtocomeuntoHim;andyetknowingly,andofHisownwill,deniesHisSpirittothegreaterpart, "drawing" a few only into obedience to Himself by HisSpirit'ssecretinspirationandoperation?IstheadorableGodtobecharged,onthataccount,withinconsistency?

ARTICLEVIII.

(THATIS,CALUMNYVIII.)

THEHARDENINGOFPHARAOH,ANDSOHISOBSTINACYOF MIND AND REBELLION, WAS THE WORK OF GOD,EVEN ON THE TESTIMONY OF MOSES HIMSELF, WHOASCRIBESALLTHEREBELLIONOFPHARAOHTOGOD.

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ARTICLEIX.

(THATIS,CALUMNYIX.)

THEWILLOFGOD ISTHESUPREMECAUSEOFALLTHEHARDNESSOFHEARTINMEN.

CALUMNIATOR'S

STATEMENTSANDOBSERVATIONS.

Under the EIGHTH and NINTH ARTICLES your adversariesaskthisquestion:What,then,doesMosesmeanwhenhewrites,"And Pharaoh hardened his heart"? Are we to interpret the

words, "And Pharaoh hardened his heart," thus; that is, "AndGodhardenedtheheartofPharaoh"?Nowsurelythismustbeafarmoreviolentmannerofspeakingthantosay,"Godhardenedthe heart of Pharaoh;" that is, God knew Pharaoh as to thenatural hardness of his heart, becausePharaohhad refused toobeyHim.Anotherlikequestiontheyaskconcerningthewords,"To-dayifyewillhearHisvoice,hardennotyourhearts."Now,ifyoushouldinterpretthispassagebyrenderingit,"Godwouldnot have you harden your hearts," such explanation wouldinvolve the greatest absurdity, for it would be making Godcommandmen to do that which is the prerogative ofHimselfalone. For if the hardening of hearts is the work of God, it isabsurd to commandmen toharden their ownhearts ornot tohardentheirownhearts;fortheycouldnomoredoitthantheycouldaddonecubittotheirstature,ortakeonecubitfromit.

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ARTICLESVIII.ANDIX.,

&c.,&c.

HereagaindoIbegofmyreaders,thouunholycalumniatorofthe Truth, to give me their confidence, and to compare mywritings andmy whole "line" of teaching with your pervertedandmutilatedarticles.Iftheywillkindlydothis,yourslanderswill at once be detected, and all the flame of animositywhichyou thus light up against me will soon go out of itself.Meanwhile, I deny not that I have taught, asMoses and Paulteach, that the heart of Pharaoh "was hardened" of God.Hereupon, however, despising both Moses and Paul, andconsidering all that is read in them as nought, you take uponyourselftoexpostulatewithme,andtoaskmewhether,sincewereadinoneplacethat"Pharaohhardenedhisheart,"thereisany

necessityforgivingamoreviolentinterpretationofthepassage,and to say that "God hardened the heart of Pharaoh"? Now Ineednofartherreplytothisyourquestionthanthatwhichyoufurnish in the words of this lying article yourself, which youpretending to quote from my writings, or corrupting, or notcomprehendingthem,maketosaythat,asthewillofGodisthesupreme or remote cause of the induration,manhimself,whohardenshisownheart, is,andmustbe,theproximatecauseofthe hardening. Now, I have everywheremost distinctly shownthe difference between the supreme or remote cause, and allmediateandproximatecauses.Forwhilea sinnercan find therootofeveryevilaffectioninhimself,whatgroundcantherebeforchargingGodwithanyfaultofsuchsinner'stransgressions?SuchanaccuserofGodacts,asIhaveelsewheresaid, just likethe nurse of Medea, as represented by the ancient poet, whopreposterouslyexclaims,"OthattheplanksthatformedtheshipArgohadneverbeencutdownbytheaxeonMountPelion!"For,allthewhiletheimpureprincess,hermistress,wasburningwithher own depraved lust, and felt herself driven headlong by itsforcetobetrayandruinherfather'skingdom,thisfoolishnurseblames neither her mistress's corrupt passion, nor the deepenticements of Jason, nor sees those immediate causes at all;but goes on complaining of the ship that brought Jason toColchis,and laments thatsuchashipwaseverbuilt inGreece.Exactlyinthesamemannerdoesthemanwho,beingconsciousofhisownsinand fault, fetchesa remotecauseofhis iniquityfrom afar, even from God Himself; utterly and ridiculouslyforgetwhathehimselfis.

Surely, then,youmustnowseethatalthoughGoddoes, inHisownsecretandsovereignway,hardenmen'shearts,yetthatnofault can possibly be imputed to Him, because every manhardenshisownheartbytheessentialevilandwickednessofhisownnature.

But when God turns the hearts of men to the obedience andworship of Himself, that is another form of His working

altogether.Forasweareall, bynature,bentonobstinacyandresistancenomanwilldesiretodogoodunlesshebeacteduponofGodandledsotodo.AndthoughtheScripturesaiththat"thepreparations of theheart inmanare from theLord," and thatthefaithfulpreparetheirheartstoseekGod,andtorenderHimavoluntaryworship,theScripturebynomeanscontradictsitselfherein, but it distinctly shows that all the trueworshippers ofGod render Him their service willingly and from an affectionand holy freedom of soul. And yet, again, this by no meansstandsincontradiction,orintheway,ofthefactthatGodallthewhileperformsHispartbytheoperationsandinfluencesofHissecretSpirit.

But with reference to His hardening men's hearts, that is adifferentwayofGod'sworking,asIhavejustobserved.BecauseGoddoesnot govern the reprobate byHis regeneratingSpirit;butHegives themover to thedevil, and leaves themtobehisslaves; andHe so overrules their depravedwills byHis secretjudgmentandcounsel,thattheycandonothingbutthatwhichHe has decreed. Hence, such is the Divine harmony andmarvellousconsistencyofthesethings,thatthoughGodhardenswhomsoeverHewill,yeteveryonesohardenedisthecauseand.author of his own induration. But that I may not extend myobservationsto toogreata length inreplyingto thisarticle, letmebepermittedtoimpressonthemindsandmemoriesofgodlyand upright readers the following admonition of Augustine:"Whentheapostlesays thatGod 'gave'certaincharacters 'overtovileaffections,'itispreposterousignorancetoreferthistothelongsufferingofGod.For the sameapostle elsewhere connectsthe longsuffering of God with His power, as where he says,'WhatifGod,willingtoshowHiswrath,andtomakeHispowerknown, enduredwithmuch longsuffering the vessels ofwrath,fitted to destruction?' (Rom. ix. 22)," etc. Indeed, even if thislearned and pious father and teacher had never written orspokenonthisgreatmatter,theauthorityofGodaloneoughttobeenough,andmorethansufficient,forourunderstandingandfaith. It is not I that said that "God taketh away the hearts of

princes,andcauseththemtoerr,"or"thatGodheldtheheartofPharaoh,thathemightnotinclinetohumanityandmercy."Itisnot I that said "thatGod turned theheartsof thenations, andhardenedthemtohateHispeople;"or,"thatHehissedfor theEgyptians,andusedthemasHisservants"ItwasnotIthatsaid"that Sennacherib was God's rod in His hand, to punish Hispeople." I did not say all these things. They are all thedeclarationsoftheSpiritofGodHimself.

What! when the Scripture itself affirms that Saul was carriedawaybyanevilspiritfromGod,willyouascribethistothesolepatience or mere permission of God? How much nearer thetruth is Augustine in his admonitory instruction, when heobserves: "The sins which Satan and the wicked commit aretheir own; but that which is accomplished by their sins iseffectedbythepowerofGod,whodividesthedarknessfromthelightasHewill."NowyouchargemewithsayingthatwhichGodHimselfassertsall thewhile inHisownwords. In thismatter,letthesameAugustinereplytoyouinmystead,wherehesays:"If the Scripture be carefully examined, it shows thatGod notonlydirects thosegoodwillsofmen(whichwillsHehasmadegoodout of evilwills) unto good actions andunto eternal life,but that those wills also which remain in their naturalcorruption are so under the power of God, that He turns andinclines themwhensoeverandwhithersoeverHewill, either toconferblessings,ortoinflictpunishments;andthatHedoesthisbyjudgmentsthemostsecret,butatthesametimemostjust."

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ARTICLEX.

(THATIS,CALUMNYX.)

SATANISALIAR,ATTHECOMMANDOFGOD.

Against thisTENTHARTICLE,Calvin,which is a part of your

doctrine, your adversaries argue thus: If Satan is a liar at thecommandofGod,tobealiarisjust,andthereforeSatanisjust.Forifitisjusttocommandalie(and,ifCalvinspeakthetruth,itis), then to obey a lie is also to be considered just from thejusticeoftheprecept.Andagain,astoobeyanunjustpreceptisunjust,sotoobeyajustpreceptisjust.IfCalvinhereuponreplythatSatanisnotaliarobediently?thatis,outofmereobedienceto God?we reply, according to Calvin's own sentiments, thatSatan'sbeinga liar,butnotoutofobedience toGod, isalsoatthecommandofGod.

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OFJOHNCALVINTO

ARTICLEX.

AND TO CALUMNIATOR'S OBSERVATIONS, ETC.,THEREON.

Nowonlyreflectatwhatkindofamanitisthatyouarehurlingyourshafts!Forthatassertionatwhichyouaimyourweaponisnotmine; itproceeds fromtheSpiritofGodHimself.TheverywordsoftheScripturearethese,"WhomshallIsend?andwhowill go forUs?" ImmediatelyuponwhichGodcallsSatan;andcommandshimtogoandtobealyingspiritinthemouthofalltheprophets,inorderthathemightdeceiveAhab(1Kingsxxii.2-22).Now,then,bark,dogasyouare,asloudasyouwill.YouwillnomoreobscurethegloryofGodbyyourrevilings,thanyoucanobscurethebrightnessof thesunbyspitting inhisblazingface. But here again letme use thewords of Augustine ratherthanmyown, "WhenGod testifies that falseprophetsare sentby Him, and that His hand is upon them, to cause them todeceivemenorkings,thisisnotanactofHismerepatienceorpermission,butanexerciseofHiseffectualpower."As toyourprating thatSatan isnota liarby thecommandofGod,outof

obedience to that command, it is nomarvel that you entangleyourself inknotsandnetswithoutnumberwhilstyourefusetoacknowledge that God uses the workings of Satan in aninexplicable manner, according to His sovereign will, that Hemay thereby manifest the justice and equity of His supremedominion.YetHeneverliberatesthewickedinstrumentswhichHe uses from the sin and the guilt, which are theirs, whichinstrumentsHispower compels toexecuteHisdecrees, and insome sense, even against their own wills. Though, therefore,yourbittermalicemayhowlanhundredtimesover,whatIutterisnotthevoiceofCalvin,butthevoiceofGod,whosaith,"IhavegivencommandmentuntoMysaints."Wherefore,ifyouimaginethat God assumes to Himself more than He ought, He willsoonerorlaterfindawaytoclearandvindicateHimselffromallsuch accusations as thine, and to take vengeance on all suchaccusersasthee.

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ARTICLEXI.

(THATIS,CALUMNYXI.)

GODGIVESTHEWILLTOTHOSEWHODOEVIL.HEALSOSUGGESTSDEPRAVEDANDDISHONESTAFFECTIONSNOTONLYPERMISSIVELY,BUTEFFECTIVELY,ANDTHAT,TOO,FORHISOWNGLORY.

AgainstthisELEVENTHARTICLEyouropponentsarguethus:CalvinactuallyattributestoGodthatwhichevidentlybelongstothedevil,asismanifestfromtheunitedtestimonyofthewholeofScripture.Moreover,ifGodsuggestsdepravedanddishonestaffections, and yet commands us to resist depraved affections,He must positively command us to resist Himself, and istherefore inconsistent with Himself. "Every good gift is fromabove, and cometh down from the Father of lights " (theScripture saith). Are, then, even depraved affections to be

consideredgoodgifts?DotheyalsocomedownfromtheFatheroflights?Jamesplainlyasserts"thatnooneistemptedofGod,but that every man is tempted by his own heart's lust." Andwhereas you add that God doeth this for His own glory, youropponents maintain that such an idea is absurd.Nebuchadnezzar did indeed experience the justice and thepower of God when, on account of his own pride, he waschangedintothenatureandhabitsofabrute;andhegaveglorytoGodforthesame,becausehejudgedandplainlysawthatGodthereinwasjustaswellasmighty.

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OFJOHNCALVINTO

ARTICLEXI.

AND TO CALUMNIATOR'S OBSERVATIONS, ETC.,THEREON,

Here again you go on, as before, to fabricatemonsters out ofyourownbrain,andtoslaughtertheminyourownimagination,gloryingtoyourselfinamightytriumph,whichyouvainlythinkyouhad gainedover aharmless servant ofGod.But, as to theplaces in my works wherein I have spoken or taught thedoctrinescontainedinthisarticle,thoseplacesyouare,andeverwillbe,whollyunabletofind.Wherefore,withoutmysayingoneword, your futility and your impudence also fall to the groundtogether.Astothemurders,theadulteries,therapines,andthefrauds, etc., with which the wicked pollute themselves, myteaching is that all these wickednesses proceed from thedesperate evil of their ownnatures; but I teach thatGod,whobringethlightoutofdarkness,sorulesinthesewickedmen,andby them, that, by His secret, incomprehensible judgment, Heexecutes by the wickedness of these men His own eternaldecrees. Now, if you will fight against these solemn truths,

prepare at once to enter into battle with God Himself. He isquitepreparedtoreceiveyourinsaneonset.

Iftherewerebutinyouonedroporsparkofmodestyordocility,thatdistinctionwhichIevermake,andwhichcontinuallyoccursinmywritings,mustatonceundoubtedlysatisfyyourmind.Ifthewickedwhodiscovertherootofallevilinthemselveswouldbut ask their own consciences where all the fault lies, thoseconsciences would testify that the whole fault of all theirwickednessisfoundinthatrootofalliniquitywithinthem.Norcould they fail to see that God, by righteously turning theirdepraved wills whithersoever He pleases, uses those evilaffectionsfortheworkingofvariousgood.Astoquarrellingwiththis, I tell you again, you are not contending against me, butagainst God Himself. O that you could from your heartacknowledge God to be indeed the Father of lights! Then youwouldnot, asPauldescriptivelyexpresses it, forceyourself,byyour audacity, into "that light which no man can approachunto;"youwouldnotthusturn,byyourprofaneinsolence,thatlightintodarkness.

Moreover, you disclose your ignorance and folly when youconcludethatbecauseeverygoodthingcomethdownfromtheFather of lights, therefore, those terrible acts of righteousvengeanceatwhichthewickedfearandtrembledonotproceedfrom the same glorious Being. Still greater is your folly andstupidity when you ask me whether I consider depraved andperverseaffectionstobeamongthegoodandperfectgiftswhichcomedownfromtheFatherof lights.Oyes!youareyourselfasolemn proof that there is awonderful difference between theSpirit of wisdom and of judgment and of knowledge, and thespiritofslumberandofdelusion,thoughbotharesentofGod;the one in mercy, the other in judgment. Yes! There is amarvellous difference between the Spirit of regeneration, whocreatesthefaithfulanewintheimageofGod,andanevilspiritfromGod,whodrivesthereprobateintomadness,asinthecaseofSaul.

WithequalimpudenceitisthatyouattackmewhenIteachthatGodexecutesHisdecreesbymeansofSatanandthereprobate,to the manifestation of His own glory. That Satan is aninstrumentofHiswrathGodplainlytestifiesbothinHisWordand by universal experience. And to what end do we say thatGodworksby thehandofSatan,unlesswemean thereby thatGod,bymeansofSatanandhismalice anddoings,worksHisown glory and the manifestation of it? By this clever cavil ofyoursrespectingSatan,youthinkyouhaveeludedthenetoftheDivinematter.Why!youcannothinderGod fromworkingHisownglory by all these your iniquitous contendings against thetruth. No! No more than Pharaoh could, by his madness ofpride, prevent God from showing forth the brightness of Hisglory, becauseGod "for that verydeed raisedhimup," thatbyhim He might manifest forth the glory of His "power." Youwould meet me by saying that Nebuchadnezzar gave glory toGod when he confessed the justice of God in His terriblejudgments.ButthatyoumightknowinwhatcontemptIholdallyourpointlessand ineffectual shafts, Iwillmyselfwillinglyaidyou in this your argument, and will put that into your mindwhichotherwiseneverwouldhaveenteredthere.ForwhatenddidJoshuacalluponAchantogiveglorytoGod?HisobjectwastoshowthatGodwouldbeglorifiedbythedetectionofAchan'sprofanetheftandlie.

Buttheessentialquestionisnow,whetherthereisbutonewayinwhichGodcanshowforthHisglory.For if thegloryofGoddidnotcontinuallyshine forthoutof the lies,aswellasoutofotherwickednesses, ofmen,Paul speaks in vainwhenhe saysthat God alone is true, but all men are liars; and he speaksequally in vain when he immediately adds, "But if ourunrighteousnesscommendtherighteousnessofGod,whatshallwesay,IsGodunrighteous?"(Rom.iii.5.)

WhenyouarguethatGod'swillisthatHeshouldbepraisedbyallnationsfortheblessingswhichHeconfers,whatyouassertistrue, provided you grant also that there is a mighty wood of

circumstances out of which God, by His wonderful workings,securespraisesandglorytoHimself.Andbyyourignoranceofthis you bring on yourself the just punishments of your pride.For, professedly laughing at all sound logic and legitimatereasoning,youperpetuallyargue fromthespecies to thegenusnegatively.

Norwill I deem your profane and blasphemous jestworthy ofanylengthenedreply,whenyouintimatethatGodmightaswellpunishmenforwearingthebeardswhichHimselfhascreated.ForwhoeverassertedthatiniquitywascreatedofGod,althoughitbetruethatGod,byHissecretandincomprehensiblepurposeordainsandoverrulestheworkingofthatiniquitytorighteous,goodandgloriousends?Away,therefore,withyourstupidandinsipid insolence, when you ignorantly confound the beard ofmen,whichgrowsnaturallyand imperceptiblyevenwhile theyare asleep,with their acts ofwickedness,which are voluntary,perceptible and conscious. Rage against me as rabidly as youwill, this I nevertheless hold fast and that although God doesindeed decree and overrule the depraved affections ofmen tothe accomplishment of His own eternal purposes, yet Henevertheless righteously punishes the depraved agents andinstruments themselves, andmakes them to stand condemnedintheirownconsciences.

Onlyobservehowyouagain entangle yourself in anet of yourown creation, when you pretend to confess that the secrets ofGodareunknowntous,andyetwouldmaintainthatHisjustice,like the justice of man, is clearly comprehensible by us. Nowsuppose anyone should ask you whether there is any justicecontained in the secretsofGod,wouldyoudeny that there is?Would you, then,pretendor assert that that justiceofGod, inHissecretactswhichDavidandPaulcontemplatewithwonderandadoration,because it surpasses theutmost stretchof theirmentalcomprehension,iseasilyintelligibleandplainlyknown?Donottheprofundityofthedepthandtherichesoftheheightof thewisdomofGod inHismarvellous judgments contain in

them justice? Why, then will you deny that God is justwhensoever the reason of His works surpasses yourcomprehension? There is in the Book of Job a Divine andremarkabledistinctionmadebetweenthatwisdomofGodwhichis unsearchable and the brightness of which holds all humannatureatan immeasurabledistance,andthatwisdomwhich ismade manifest to us in His revealed and written law. In thesamemanner,you,ifyoudidnotthusconfoundallthings,oughtto have made a distinction between that wonderful andprofound justice of God, which no human capacity cancomprehend,andthatruleof justicewhichGodhasprescribedfor the regulationof the livesofmen inHis revealedLaw. Iatonce confess that it is by the openly revealed doctrine of theGospel thatGodwill assuredly judge theworld.ButHewill asassuredlyvindicate, at the same time, the righteousnessofHissecretprovidenceagainstallprofanebrawlers!

Indeed,wereyoubutacquainted,evenintheleastdegree,withthatGospel,concerningwhichyouthusvainlyprate,youwouldeasily understand how it is that God richly rewards thatrighteousnesswhichHesetsforthinHisgloriouslaw,noreverdeprivesoftheirpromisedcrownthosewhofromtheheartobeyHiscommandments,andyetrighteouslypunishesallthosewhorefuse their obedience. These latter, nevertheless,He callsHisservants, because He holds their hearts in His hands for theaccomplishment of His eternal purposes. HenceNebuchadnezzar,thatfuriousplundererofnationsandslaveofSatan,iscalledbyJeremiah,andwithpeculiarsignificance,"theservant"ofGod.AndifIhavetaughtthatGod,asismanifestbyHis judgmentsonevery side, inclines theheartsofmenhitherandthitherfortheexecutionofHispurposesanddecrees,whenthe prophets of God declare these same things in the samewords,andwhenI cite theirownwords,why imputeyousuchcitations as awful crimes committed byme?Are not these theverywords of theDivine history? "And again the anger of theLordwas kindled against Israel, andHemovedDavid againstthemtosay,Go,numberIsraelandJudah"(2Sam.xxiv.1).

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ARTICLEXII.

(THATIS,CALUMNYXII.)

THE WICKED, BY THEIR ACTS OF WICKEDNESS, DORATHERGOD'SWORKTHANTHEIROWN.

CALUMNIATOR'S

OBSERVATIONSANDSTATEMENTSON

ARTICLEXII.

With reference to this TWELFTH ARTICLE, Calvin, which isyour doctrine, your opponents argue thus: If this really be thecase, then, God is often angry at that which is good. For ifwickednessistheworkofGod,wickednessitselfisgood;foralltheworksofGodaregood.Andagain,ifwickednessisgood,itfollowsofnecessitythatgodlinessisevil,becauseitisthedirectcontrary to wickedness.Hence, it will again follow, that whentheHolyScripturescommandustohateevilandlovethatwhichis good, they command us to love wickedness and hategodliness.Youropponents,moreover,affirmthatthisarticleofyour doctrine really savours of libertinism, and theyconsequentlymarvelthatyoushouldbesodeterminedafoetothelibertines.

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ARTICLEXII.

(THATIS,CALUMNYXII.)

AND TO CALUMNIATOR'S OBSERVATIONS, ETC.,THEREON.

BeforeGod, and theangels, and thewholeworld, IhereagaintestifythatwhatIdidtrulyteachuponthissubject,youhavebythe basest and most wicked calumny, utterly perverted. If itreallyseemstoyouanabsurditytoteachthatthewickeddotheworkofGod,enterthebattleatoncewithJeremiah,theprophetof God, whose words are these, "Cursed is he that doeth theworkof theLordnegligently, and that keepethbackhis swordfromblood"(Jer.xlviii. 10).Now,by theworkof theLord, theprophetevidentlyandundeniablymeanshostileslaughtersanddesolations,whichyousurelymustcallwickedness,seeingthatthey proceed from pure avarice, cruelty and pride. TheChaldeanswereurgedontomakewaruponMoabbytheirownambitionandthirstforplunder,sothat,regardlessofalljustice,theyforcedontheirwaybyrapineandslaughtertoaccomplishtheirinhumanpurposes.ButsinceitpleasedGodtopunish,bytheir hands, the idolatry and defiance of the Moabites, theirdepravitydidnotalterthefactoftheirexecutingthejudgmentsofGodupontheMoabitesbytheirwickedhands.Whatavaileth,then, your barking and growling?What availeth your profanelogicandargument"that, therefore,wickedness isgood"?As ifwickedness could be imputed unto God because, by Hiswonderfulworking,Heturnsthewickednessesofmentoanendand a purpose entirely different to those which the wickedthemselves designed. Nay, you would even class me with thelibertines, themad delusions ofwhich sect I have laboured toexposeandconfutebeyondallothermen;sothatIneednonewdefenceofmyselfonthepresentoccasion.

ARTICLEXIII.

(THATIS,CALUMNYXIII.)

WESINOFNECESSITY(WITHRESPECTTOGOD),WHETHER

WESINOFOUROWNPURPOSEORACCIDENTALLY.

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ARTICLEXIV.

(THATIS,CALUMNYXIV.)

WHATWICKEDNESSESSOEVERMENCOMMITOFTHEIROWNWILL,THOSEWICKEDNESSESPROCEEDALSOFROM

THEWILLOFGOD.

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CALUMNIATOR'S

OBSERVATIONSANDSTATEMENTSON

ARTICLESXIII.ANDXIV.

Against these two articles your opponents urge the followingarguments: Ifwesinofnecessityalladmonitionsareevidentlyvain,andtheprophetJeremiahthereforespeaksthesewordstothepeopleinvain,"ThussaiththeLord,Behold,Isetbeforeyouthewayoflife,andthewayofdeath.Hethatabidethinthecityshalldiebythesword,andbythefamine,andbythepestilence:buthethatgoethout,andfallethtotheChaldeansthatbesiegeyou,heshalllive,andhislifeshallbeuntohimforaprey"(Jer.xxi. 8, 9). All this warning and admonition is utterly vain, Irepeat,if,fromthestateandnecessityofthings,tofleeuntotheChaldeans was as great an impossibility as to swallow a

mountain.

If Calvin here reply that the commandments of God are setbeforementorendertheminexcusable,werejointhatthisalsoispositivelyvain.For ifanyfathershouldcommandhissontoeatupamountain,andthesondiditnot,thatsonwouldbenomoreinexcusableaftersuchcommandmentofhisfatherthanhewasbefore.Just in the samemanner, ifGod should commandmenottosteal,andyetImuststealofnecessityimposedonmebyHim;andifIcannomoreabstainfromstealing,onaccountof thatnecessity, than I caneatupamountain; I amnomoreinexcusableafter sucha commandment than Iwasbefore,noram I more excusable before such commandment than I wasafter.Inaword, theopponentsofCalvinargue that, if thishisdoctrine be really true, a man is inexcusable even before thecommandment of God is set before him. From which it willfollowthatallcommandment,givenwiththe intenttoproducethisinexcusablenessinman,isaltogetherneedlessandvain.

Moreover,ifthewickedisreprobatedofGodbeforehebecomeswicked?that is, beforehe isborneven fromall eternity?and if,therefore, he sins of necessity, he is already inexcusable andcondemned,evenbeforeanyprecept isgiventohim.Andheissocondemnedbeforehehasdoneanyevilactatall;whereasalllaws, humananddivine, condemnamanafter the act and fortheact.

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REPLY

OFJOHNCALVINTO

ARTICLEXIII.

(THATIS,CALUMNYXIII.)

ANDTOCALUMNIATOR'SOBSERVATIONS,ETC.,

THEREON.

What you really mean or propose to yourself in thisTHIRTEENTHARTICLE (that is, calumny), I cannot possiblycatchorcomprehend.Youseemtomelikeoneendeavouringtospell-bindthe senses ofmenby a buzz ofmagicwhispers. Forwhatareaccidentalsins?Who,besideyourself,ever fabricatedsuch unheard of creatures as these in the workshop of thehumanbrain?Ihaveelsewhere inmywritingsandevertaughtthatallthosethingswhichseemtohappenaccidentallyareruledandoverruledbythesecretProvidenceofGod.Whowasitthatgave you the license to gather from thence the idea of anaccidental sin?Andwas this doctrinewhich I have taughtmyown and of my own creation? No! It has God Himself for itsauthor. If,whenaman is cutting theboughsofa tree, theaxeslipsfromhishandandfallsupontheheadofonepassingby,isthis,thinkyou,anaccident?NotsothoughttheservantofGod,Moses. The Holy Spirit declares by him that the man thusstrickenwas killed of God. Andwill you dare to say that GodhurlsHisweaponsanddealsHisblowsonthissideandonthatasamanwoulddowhowasintoxicatedorinsane?Indeed,if,asyou imagine, men sin without the purpose, understanding, ormindofGod,howshallGodbeJudgeof theworld?And if thethings which are done in the world, are done without God'spurpose, understanding, mind, and will, in what does Godexceed mortal man? In what is the adorable God higher andgreaterthanman?

Hence, when I affirm that God knows, and has His mindconcernedin,everysinofman,areyoudriventherebyintosuchmadness and hatred of the doctrine as to denounce me themaker of a false God?Now suppose I were to concede to youthat men sinned without God's knowledge, and without Hismindbeingatallconcernedtherein,whatGodwouldbeleft inheaven or in earth at all by such a concession? And yet youimagine and boast yourself to be a great popular teacher;whereas, by thus depriving God of a concerned mind in all

thingswhichmendo,whethersinsornot,andmerelydignifyingHimwiththetitleofGod,asLucretiusdidhisdreams,youmakethe adorable God nothing more than a lifeless, unconcernedidol.

Astoyourarguments,thatifmensinofnecessityalldoctrineissuperfluous, all precepts useless, all admonitions vain, and allrebukes and threats absurd; if Augustine's book to Valentinus"concerning compulsion and grace" suffices not to wash thesefrivolousobjectionsoutofyourbrain(tothediscussionofwhichsubjectAugustinewasespeciallyappointedofGod),youarenotworth the hearing of oneword farther fromme on the sacredmatter. Moreover, I have so beaten off Pighius and yourfavouritemaster,Servetus,fromtheirholdofthiscalumny,thatteachable and candid readers require not another word ofdefencefrommeonthispointofmytestimony.Iwillonlyofferthisonebriefwordtoyourboastingcalumniesdirectedagainstmeonthemomentousdoctrineoftruthnowinquestion.IfyouwillnotpermitGodtocommandanythingwhichisbeyondthenatural comprehension of men, when God shall bring you tostand beforeHis tribunal,Hewillmake you to seewith awfulplainness thatwhichHehathdeclared,andnot invain,by themouthofHisapostle; thatHehathaccomplishedbyHisgracethatwhichwasimpossiblebytheLaw(Rom.viii.3).It isplainandcertainthatintheLawissetforththatperfectrighteousnesswhichGodrequired,inorderthatitmightbereadyathandandplainly presented before the eyes of all men, if men had butstrength to do what God commands. But the apostle openlydeclaresthattoattainuntotherighteousnesscommandedintheLawis,onourpart,impossible.Whatgroundhaveyou,then,forcontendingwithand revilingCalvin respecting his doctrine onthisDivinepoint?

Ifyoustealofnecessity(accordingtoyourownargument),thinkyounotthatyouarelessexcusableaftertheLawhasbeengiventhanyouwerebefore itwasgiven?Howwidelydifferent is theapostlePaul'sopinionofhimself,whereheconfessesthathewas

"sold under sin," but where, at the same time, he freely andloudlytestifiesthattheLaw"workethwrath"?showingtherebythat it is in vain to stretch forth in our defence the shield ofnecessity,when everyman's own conscience condemnshimofvoluntaryandwilfulwickedness.

NowIwould justaskyouthisquestion:When,ayearago, youhad your own hook in your hand, by which you might havepulleddownfirewoodtowarmyourownhouse,wasitnotyourownwillthatdroveyoutostealwoodfromyourneighbour?If,then,thisoneactsufficesforyourownrighteouscondemnation,that you willingly made a base and wicked gain to yourneighbour's loss, what noise soever you may make aboutnecessity,necessitydidnotacquityouonthatoccasion.Andasto your farther noisy argument: that no one can be justlycondemned, excepting on account of his crime and after hiscrime;concerningtheformerthereexistsnostrifenorcauseofstrife (or ought not to exist) between me and you, because Ieverywhereteachthatnooneperishesbutbythejustjudgmentof God. But I cannot withhold my testimony that there liesconcealedunderyourwordsagreatdepthofpoison.ForifyourstatementoftheDivinematterandyourfigureofspeecharetobereceived,GodwillappearunjustwhorighteouslyincludesthewholeraceofAbrahamundertheguiltoforiginalsin.

YoudenythatitislawfulandrightinGodtocondemnanyoneof mortals, unless it be on account of sin committed. Nownumberless mortals are taken out of life while yet perfectinfants.Youhadbetter then commenceyour virulentwarwithGod Himself, Who casts innocent babes, just taken from thewombs of their mothers, under the guilt of original sin, andsubjectsthemtoHiswrathandthedesertofeternaldeath.Who,I pray you,must not detest the blasphemy of thus contendingagainstGod,whenitisexposedtoview,eitherbythevoiceorbypenof truth?Cursemeas longasyouwill,butblasphemenottheadorableGod.For,astomyself,Icanneverexpecttobefreeorexemptfromthereproachesofthosewhosparenottheever

blessedGodHimself.

With respect to the secondmemberof yourargument, that noonecanjustlybecondemneduntilafterhiscrime,justweighinyourownbalancethelightnessandemptinessofyourloquacityherein.Why, your ownmasters, Pighius, Servetus, and all likebarkinguncleandogs,will at least confess thatall thosewhomGod foreknew to be worthy of eternal destruction werecondemnedbyHimbeforethefoundationoftheworld;whereasyouwillnotgrantuntoGodtherighttocondemnanytoeternaldeath, but those who have first been brought before earthlyjudges for their actually perpetrated crimes. From suchargumentsasthese,readersmayatoncegatherthemarvellousextentofyourinsanity,whohesitatenottorootout,inabsolutesportorjest,allthesolemnorderoftheDivinejustice!

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CALUMNIATOR'S

DESCRIPTIONOFTHEFALSEGOD.

The false God is slow to mercy and swift to anger; Who hascreated the greatest part of the world to perdition, and haspredestinatedthemnotonlytodamnation,butalsotothecauseof their damnation; and has, therefore, decreed, from alleternity, and wills and causes their sins, which sins areconsequentlyofnecessity so thatneither thefts,noradulteries,normurdersarecommitted,butbyHiswillandinstigation.ForHe suggests in men depraved and evil affections, not onlypermissively, but effectively, and hardens men's hearts.Wherefore,whilemenarelivingwickedly,theyareratherdoingtheworkofGodthantheirownwork,andcannotdootherwise.ThisGodmakesSatanaliar;sothatSatanisnotthecauseofhisownlies,butCalvin'sGodis.

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CALUMNIATOR'S

DESCRIPTIONOFTHETRUEGOD.

But that God which nature, reason, and the Holy Scripturesteach, is plainly the contrary to this God of Calvin, for He isinclined tomercy and slow to anger. AndHe created the firstmanfromwhomallmenaroseinHisownimage,thatHemightplace him in Paradise and bestow upon him eternal life. ThisGodwills that allmen should be saved, and that no onemanshould perish.And for this very endHe sentHisSon into theworld,thatHisrighteousnessmightaboundwhereverthesinofman had abounded. The light of this righteousness "lightenseverymanthatcomethintotheworld,"andthisSonofGod,theSaviour of theworld, calls aloud to all, "ComeuntoMe, all yethat labourandareheavy laden,andIwillgiveyourest."ThisGodsuggestsgoodaffectionsandhonourable,anddeliversmenfrom the necessity of sinning (into which they precipitatethemselvesby theirdisobedience); andHeheals allmannerofsickness and allmanner of disease among the people.Nay, somerciful isHe, thatHeneverdeniesHismercy and help untoanyonethatpraystoHimforthem.Infact,thistrueGodcomesfortheveryendthatHemightdestroytheworksofthatGodofCalvin,andthrustHimoutofdoors.

Now these two Gods, as they are by nature contrary to eachother, so do they beget children the direct contraries to eachother.Thechildrenof that falsemercilessGodareeverproud,unmerciful,envious,bloodthirsty,calumnious,feigned,carryingone thing in their countenance and another in their heart,impatient, rash, malicious, seditious, contentious, ambitious,avaricious, lovers of pleasure more than lovers of God; in aword, filledwithdepraved and evil affectionswithwhich theirGodHimselfhadinspiredthem.ButtheotherGodbegetsmenmerciful,modest, gentle,benevolent,beneficent, abhorring thesheddingof blood, open, candid, speaking the truthout of theabundance of the heart, benignant, quiet, peaceful, detestingbroils and strifes, despisers of honours, liberal, lovers of God

more than lovers of pleasure; in a word, full of all pure andhonestaffections,withwhichtheyareinspiredoftheirFather.

These are the views and arguments which your adversariesentertainconcerningyourdoctrine,Calvin.And theyadviseallmen to judge of your doctrine by its fruits. They, moreover,affirmthatbothyouandyourdisciplesbearabundantfruitsofyourGod; that theyare, for themostpart, contentious, thirstyafterrevenge,evertenaciousandmindfulofan injuryreceivedandfilledwithnumberlessothervices,whichyourGodbegetsinthem.

If anyone reply to these assertions of your adversaries, andallege that these are not faults caused by your doctrine, youropponents rejoin that your doctrine does evidently beget suchmen, and that such is the case is manifest from the fact thatmany, after they have embraced and followed your doctrine,become such characters, who were before far from beingpersonsofthatevildescription;while,ontheotherhand,thosewho have believed the doctrine of Christ have always beenrendered better men, but they affirm that men ever becomemanifestlyworse by your doctrine. They also assert thatwhenyouandyourfollowersprofessthatyouholdasounddoctrine,youarenottobebelieved.

Thetruthis,thatImyselfoncefavouredyourdoctrine,andevendefendedit, thoughIreallydidnotclearlyunderstandit.ForIthought so much of the weight of your authority, that Iconsideredthemereentertainingonethoughtcontrarytoitwasquite a crime. But now, having heard the arguments of youropponents, I have nothing to say in reply to their conclusionsand proofs. Your disciples indeed do attempt a reply in yourdefence,andamongthosewhomtheycanfindtobefavourersofyourdoctrinetheyboldlyboastofhavingthetruthontheirside.Butwhentheycometodealwithyouropponents,theyvacillateandruntoyourbooksforprotection;butthatwhichtheytherefind is too weak to support them. For your reasonings are soweakand, for themostpart, sounsound, that as soonas your

bookdrops from their hands, your reasonings drop from theirmemories,andthereforetheyfail toconvinceyouradversaries.On the other hand, the arguments of your opponents aremanifest, powerful and easily committed to memory, and aretherefore at once understood by the illiterate (of whichdescriptionweremostofthosewhofollowedChrist);whenceitresults that the generality of yourdisciplesdependmoreuponyour authority than upon sound reason; and finding that theycannotvanquishtheiradversariesbyargument,theyholdthemashereticsandbigots,shuntheirsociety,andwarnalloneveryside to do the same. On the contrary, I, who am always ofopinion thatwhat is said,not thepersonwhospeaks,ought tobe the subjectof consideration, judge thatallmenought tobeheard,andallthingsthat,aresaiddulyproved,andthatwhatisgoodoughttobereceivedandretained.

Wherefore,Calvin,ifyouhaveanyargumentstoproducewhicharetrue,plainandsound,andbywhichyouradversariescanberefuted, bring them forth, I pray you, before us all, and thusproveyourself,inreality,adefenderofthetruth.Youknowwhatiswritten,"Iwillgiveyouamouthandwisdomwhichnoneofyouradversariesshallbeabletogainsayorresist"(Lukexxi.15).Astomyself,wheresoeverIcanfindthetruth,Iampreparedtofollowit,andtoexhortotherstoadoptthesamecourse.Ifyouhave, perchance, erred (for we are all men), I entreat you,Calvin,giveglorytoGodbyafullconfession.Yoursodoingwillbe more noble, and will bring you more fame than thepersevering inerror.Butbenot, Iprayyou,angrywithmeonaccount of this my letter. If you are just and true, you havenothingtofearfromit.First,becauseitistoyourownadvantageto be admonished by its arguments; and secondly, as youbelieve, as you say, that all things are done of necessity, youmustbelievethatthisletteralsowaswrittenbymeofnecessity.Farewell!

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REPLY

OFJOHNCALVINTO

ARTICLESXIII.ANDXIV.

(THATIS,CALUMNIESXIII.ANDXIV.)

ANDTOCALUMNIATOR'SOBSERVATIONS,ETC.,THEREON.

It now only remains that I vindicate the glory of the true andeternalGodfromyourprofanemaledictionsandblasphemies.

You boastingly assert that I place beforemen the devil in theplace of the true God.My defence needs only to be brief andcomprehensive, because all my writings openly testify that Ineverhadbeforemeanyotherend,orpurposeorprayer, thanthatthewholeworldshoulddedicateitselftoGodwithallfear,reverenceandholiness;andthatallmenshouldcultivateequitywithagoodconscienceamongandtowardseachother;andalso,thatmyown lifemightnotbe inconsistentwithmydoctrine. Iwill not so disregard and dishonour the grace of God as tocompare myself with you or your fellows, whose professedblamelessness of life consists in a mere fawning externalappearance. I will only observe that if any unprejudiced andupright arbitrator should sit to judge between us, hewould atonceacknowledge thatholy reverenceofGodwas conspicuousbothinmyspeechandintheactionsofmylife;andhewould,with equal readiness, confess that whatsoever proceeded fromyou breathed fear and dread, which all the godly despise andlaughat.

But that I may examine as briefly as possible your basecalumnies?who or what can be more profane than yourself,whenyoucontendthatGodprovesHimselftobeslowtomercyand quick to anger in predestinating the greater part of theworld to eternaldeath??one thing is certain, thatwhat kindofGodsoeveryoumightfabricateorimagineforyourself,thatOne

adorableGod is tobeworshippedand isworshippedbyall thegodly,whoformorethan2,000yearsleftthewholehumanrace,excepttheonefamilyofAbraham,towanderintotaldarkness,to the destruction of their souls. Now, if you are prepared tochargeGodwithcruelty,becauseHecondescendedtoblessonefamilyoftheearthonlywiththelightoflife,whileHewilledthatnumberless nations should still lie for the same 2,000 yearssunk in the darkness of their soul's death, one question willfurnish a solemn reply to every inquiry into thedeepmystery:Howwasitthatwholenationswerenotutterlydestroyeddaily,untilnomorepeoplesexisted?Howwasitthatthewholeworldwas not destroyed, if such a thing were possible, a hundredtimesayear?Howwasitthatduringthosesame2,000yearssomanygloriousproofsofGod'spatienceandmercytowardsmenwere manifested? Even Paul the apostle himself, after havingassertedthatthe"vesselsofwrath"were"fittedtodestruction"byGod'ssecretandeternaldecree,forgetsnot,norhesitatestopraise His patience and longsuffering therein. If, then, thetestimonyoftheapostledoesnotcontentyou,Ithinkthatsuchan humble one as I may unconcernedly despise all yourgrowlingsatmydoctrine.

God,however,needsnotmy feebledefence.He isnow,andinthelastdaywillbe,amightyAvengerofHisownrighteousness,even though all the foul tongues of the whole world shouldcombine their efforts to becloud that righteousness withobscurityandconfusion.Wherefore,goyouon,withyourbandoflikespirits,tohurlyourblasphemiesuptotheveryheavens.Theyshallallassuredlyfallbackonyourownheads.Astoyourbase revilings, I can bear them with patience and withouttrouble, provided they touch not the ever-blessedGod,WhoseservantIam.Ichallengeyoutostand(whereyoumustonedaystand) before His tribunal, that Hemay showHimself, as Heone day will showHimself, the righteous Avenger of His owndoctrine,whichdoctrine you thus furiously assail inmy feebleperson.

As to your description of the nature of the true God, howappropriatelyyouargueconcerningtheDivineBeing,letreadersjudge from the absurd fact that youmake the beginning of alltrue knowledge of Him to proceed from common sense:Thatthere is a God is a truth received by the one consent of allnations and all ages, because the seed and principle of thisknowledge is imparted by nature in every human mind. ButwhatGodis,howshallreasondefine?which,by itsownpowerof sight, can do nothing but turn the truth into a lie, andadulteratewhateveroflightandunderstandingtruereligionandfaithpossess.TheHolySpiritcommandsustobecomefools, ifwewouldbethetruelearnersofheavenlydoctrine,becausetheanimalman himself can neither receive nor taste anything ofwisdomdivine.On thedirect contrary, youwouldhavehumanreasonandcommonsensetoformajudgmentofthegreatandadorableGod.Andyouwouldnotonlysetupreason,which,byits blindness, ever extinguishes God's glory as a leader andguide, but would exalt that blind reason above the Scriptureitself.Whatmarvel,then,ifyoushouldunconcernedlypermitallreligionsof all kinds tobe confounded together?And that youshouldconsidertheTurk,whoisenvelopedinthedeliriumsofMahomet,andwhoadores ashisdeitynooneknowswhat, asmuchaworshipperofGodashewho calls upon theFatherofChrist ourRedeemer, instructedby the sureword and faith ofthe everlasting Gospel? Though that you do not patroniseinfidels seriously is a fact proclaimed aloud by those sarcasticgrinsofyours,whichshowyourteethgnashingateveryplainestand holiest article of our faith, while the excuses which youmake for the superstitions of all nations prove yourmaliciouspurposetobetorootoutoftheeartheverydoctrineofthatholyreligionwhichtheSacredOraclesofGodrevealandteach.

Ontheotherhand,outofthatveryhumanreason,whichisthemother of all errors, you form that God of yours, who wills,withoutanyelectionorpredestinationofHisown,thatallmenshouldbesaved.Has, then, thewordelection,whichoccurssofrequently in the Scriptures, no meaning whatever? Is it

altogetheravainandemptyterm?HavetheLaw,theProphets,and the Gospel, no meaning whatever, when they everywhereproclaim aloud that all those who were chosen by the eternalcounselofGodbeforethefoundationoftheworldarecalledandilluminated unto salvation? Is, we repeat, the united andharmonioustestimonyoftheLaw,theprophetsandtheGospel,anuttervanity,when theypronounce, free fromall ambiguity,thatthesourceandcauseofeternal life isthefreeloveofGod,bywhichHehaslovedandembracednotallmankind,butthoseoutofmankindwhomHepleased!

And what will you gain after all, I pray you, by thus roaringagainstthistruthahundredtimesover?Youdazzlethesightoftheignorantandtheinexperiencedbysettingbeforetheireyes,asashiningcloud,yourdoctrinethatGodwillhaveallmentobesaved. But if these words of the apostle are not in perfectharmonywiththatelectionwherebyGodpredestinatedHisownchildrenuntoeternallife,letmeaskyouthisquestion:Howisit,thatifGodwilledallmentobesaved,Hedidnotshowuntoallnationsandallmenthewayofsalvation?UniversallyandwellknownisthatremarkablewordofGodinthelaw,"Behold,Isetbeforetheethisdaythewayoflife,andofdeath"(Jer.xxi.8).If,therefore,Godwilled togather togetheruntosalvationallmenwithout distinction, why did He not set before all men incommonthewayoflifeandofsalvation?Whereas,thefactwas,thatHe deemed one family or nation onlyworthy of this highprivilege.Nor didHe confer this great blessing upon that onefamilyforanyotherreasonthanbecauseHelovedthem(ifthetestimony of Moses is to be believed), and because He would"choosethemforapeculiarpeople."

YouaffirmthatChristwassentdownfromheaveninorderthatHis righteousness might over-abound wherever sin hadabounded;whereas, this one sentence of yours evidences thatyou have come forth, furnished by the devil out of the verybowelsofhell itself,with this spiritanddoctrine, that itmightconcealeverypossiblereligiouslieundertheshowofgodliness

and truth, inorder thatyoumightholdupChristHimself andHistruereligiontoderision.Forif,whereversinabounded,therighteousness of Christwas designed ofGod to super-abound,the condition of Pilatewas just as good and as safe as that ofPeterorofPaul.ButtosaynothingofPilate,PauldeclaresthattherighteousnessofChristandthefaithoftheGospelcanneverbeseparated.AndwhatGospel,Iprayyou,wasthereinFrance,and in other distant heathen nations, at the timewhen Christwas upon earth? What! Was not God the same before thecomingofHisSon,asHewaswhenHisSondidcome,andasHenowis,andeverwillbe?Why,then,wasitthatHewithheldthetreasureofsalvationfromthenationsoftheearth,exceptfromthe family "of Abraham," until the "fulness of the time wascome"?(Gal.iv.4.)

Wherefore,swellyourselfwithragetotheutmost,andburstintoderision,ifyouwillandmust,attheapostlePaulhimself,forhedeclaresthat"thatmysterywasmadeknownbythepreachingoftheGospel,whichwasbeforehiddeninGod."(Eph.iii.9).Andnow that the voice of the Gospel hath sounded forth, therighteousness of Christ cometh unto none, save those whoreceive itby faith.Andwhencecometh this faith? Ifyoureply,"Byhearing,"youransweristrue.Butremember,thatitcomethnotbyhearingwithouttheespecialrevelationoftheHolySpirit.Isaiahhimselfexpressesaloudhiswonderatthesmallnumberofthose"towhomthearmoftheLordisrevealed"(Isa. liii.1).And Paul uses the very words of the prophet Isaiah when heconfinesthegiftoffaithtotheelectalone.AndwillyoupermitandadmitnodistinctiontobemadeofGod in thesalvationofmen?Christdoesindeedsayaloud,"ComeuntoMe,allyethatareheavyladen."ButthesameRedeemerofmenelsewherealsoexclaims, "Noonecancome untoMe exceptMyFatherwhichhathsentMedrawhim."Noristhereanywantofharmony,oroneness of truth, when the same Saviour,who invites allmenuntoHimwithoutexceptionbyHisexternalvoice,yetdeclaresthat"Amancanreceivenothing,exceptitweregivenhimfromabove,"and"thatnoonecancomeuntoHim,butthosetowhom

itisgivenoftheFather"(Johnxix.11;vi.65).

Thereisalsoanotherscripturewhichyoubedaubanddefilebyyour swine-like pollution, when you say "that the light of therighteousness of Christ lighteneth everyman that cometh intotheworld''(Johni.9).ButhadnotJohn,Iprayyou,justbeforesaid "that the light shineth in darkness, but the darknesscomprehendethitnot"?(ver.5).BythesewordsJohnsignifieththatwhatsoeverofhumanreasonorunderstandingwasgiventomen at the beginning, was all stifled and extinguished by sin,andthatnootherremedynowremainsthantheenlighteningoftheblindeyesbytheSpiritofChrist.ItisindeedquitetruethatChristnever refusedHisgrace toanyone thatasked for it.Butyou forgetall thewhile thatall trueprayersandentreatiesaredictatedanddirectedbytheSpiritofGod;andyouareequallyignorant that faith, which is the fruit and consequence of freeelection, is thekey thatopens theearsofGodandunlocks thedoorofthekingdomofheaven.Now,asyouarethusevidentlyignorant of these first principles of the doctrines of Christ(which,ifyoutakeaway,youbringdowntheGospelofChristatoncetoalevelwiththedarkheathenmysteriesofProserpineorofBacchus),itisreallyamarvelthatpersons,ensnaredbysuchenormouserrorsanddelusions,shouldeverfindtheirwayatallintothecompanyofChristianmen.

AstoyourfoulassertionthatmydisciplesaremadeofmyGodlikeuntomyself?cruel,envious,proud,slanderers,carryingonething on their tongue and another in their heart?I will comeforwardandrefutethis,yourimpudentreviling;preparedtodoso, not so much by words, as by facts. For as I have noinclinationtorevileinreturn,letallyourbasecalumnies,asfarasIamconcerned,remaindeadandburiedbymyhands,exceptthatIassumethepermission(asinsacreddutybound)tomakeonesolemndeclaration,callingGodtowitness, thatduringthetimeIfedyouatmyhouse,Ineversawamanmoreproud,moreperfidious,ormoredevoidofhumankindness.AndsureIam,thatthosewhodonotconfessthatyouareanimpostor,afellow

of impudent audacity, a religious buffoon, professedly set tobrawldownallgodliness;those,Isay,whodonotconfesstheseto be your real principles, have no right judgment of yourcharacter. For what particular act of mine you accuse me ofcrueltyIamanxioustoknow.Imyselfknownotthatact,unlessitbewithreferencetothedeathofyourgreatmaster,Servetus.ButthatImyselfearnestlyentreatedthathemightnotbeputtodeath his judges themselves are witnesses, in the number ofwhom at that time two were his staunch favourers anddefenders.ButIhavesaidquiteenoughaboutmyself.

Whatare the real fruitsproducedbymydoctrine,both in thiscity and far andwide throughoutmanynations, I leave to theconsiderationandreflectionofallmen.Outofthisveryschool,whichyousoatrociouslyattack,andunceasinglyrendinpieces,GoddailychoosestoHimselfmenofthehighestprinciples,andof the sweetest odourofHis truth, to illustrate thedoctrineofHisGospel,andtobethevictimsofmaliceandcruelty.Allthosewhoreallygrowandmakeanyadvancement in thedoctrineoftheGospel (of thenumber ofwhomneither theworldnor theChurchneeds repentnorbeashamed), livea life supportedbythe slenderest means, with difficulty indeed, but with thegreatest patience and with the greatest kindness towards allmen;orelse,biddingaspontaneousfarewellto luxuryofeverykind,theygivethemselvesuptofrugalitypeacefullyandfreely;they all, as oneman, resigning the world and self-enjoyment,aspire to the hope of a blessed immortality. Being averse togloryinginmyself,orboastingofmyself,IhavecalledtowitnessthesebrightexamplesofHisgrace,whichGodthussetsbeforethe world to prove the truth of, and to defend, that doctrinewhich you vainly endeavour to rend in sunder by your foulrevilings.

Butdopraytellmewhatyouwereatthetimethatyoufavouredthismydoctrine.Whatwasyourstateofmindatthattime?Youaffirm that you could never clearly understand it because theweight of my authority stood in you way, inducing you to

consider itaperfectcrimetoentertainany judgmentwhateverintheleastcontrarytomine.Why,thisisamarvellousmatter.Youmusthavebeenabrainless fellowindeed, ifyoucouldnotcomprehend,aftersomanyyears'trial,thatwhichIhadtaughtyouinthemostfamiliarmanner,inmyownhouse,andhadsooften expounded in your hearing in the public congregation.There are, however, many credible witnesses, that although Ilabouredlong,butinvain,tocorrectandhealbyeverypossiblemeansthedepravityofyournature,yetthatduringthetimeyoudidprofesstobeoneofmyfollowers,youwererestrainedbyasomewhateffectualbridle fromyourevilways.So that therealcause of your alienation from me evidently appears to he alongingdesiretothrowofftherein,thatyoumightbreakforthwith unbridled license into this your present impious course,whichisyourtruedelightandboast.

Youaffirmthatitisaprinciplewithyoutoregardnotwhoit isthat speaks, butwhat is spoken. I wish this had been a realprinciplewithyoulongago,sothatyoumighthaveprofitedbythe labours of others, and thus accustomed yourself to ateachablespirit.Whereasnow,sinceaudacityandloquacityareyour only powers, all the favour you can procure to yourselffrom the evil-minded is gotten from your base despising ofothers.Iwouldarrogatenothingtomyself.ButIreallyseemtomyselftohavesofardeservedwelloftheChurch,thatifaplaceamong the faithful servants of God be given tome by her, nomanhasarighttolabourtobringmyauthorityintocontempt.Hadyouassertedthatafewunlearnedmenlookedtomynod,orhung uponmy judgment, or were influenced bymy fame andauthority,youmighthavehadsomecolourofcoveringforyourcalumny.Butnow,sinceyoumagnifyitintoanotoriousdisgracetome,thatmydoctrinedoesnotsatisfyorpleaseilliteratemen,who, thinkyou,willbelieveyou, if youassert that learnedandtalented men alone have a taste for my books, and that theyderivetheirwisdomfromthem?Nay,thattheyaresooverawedbymyauthority,asnottoattemptanyjudgmentoftheirown?Ifthings be so, we shall prove, upon your own authority, that

nothingcanbejudgedtobetrueorrightbutthatwhichseemstotheignorantmultitudetobeplausible.

Yes! youwoulddriveawayallmen from the liberal and usefulartsandsciences,andwouldboastamongyour fellows thatallstudy and learning are useless and all the time spent in vainwhichisdevotedtophilosophy, togrammar, to logic,andevento divinity itself. You would thus cry down, I say, all usefullearningforthisveryreason,thatyoumightprocuretoyourselfignorant disciples, andmake yourself great among them. Andyou say they that followed Christ were such. Just as if theChristian faith were a matter standing contrary to, andinconsistentwith,learning!ButletChristianreadersheremarkthe differencewhich exists between you andme. I ever affirmthat the wisest among men, until they become fools, and,bidding farewell to all their ownwisdom, give them selves uphumbly andmeekly to the obedience of Christ, are blinded bytheirownpride,andremainutterlyunabletotasteonedropofheavenly doctrine. For all human reason is tasteless in themysteriesofGod,andallhumanperspicacityblind.Imaintain,therefore,thatthebeginningandessenceofalldivinewisdomishumility. This strips us of all the wisdom of the flesh, andpreparesus toenteruponthemysteriesofGodwithreverenceandfaith.You,onthecontrary,bidignorantanduntaughtmentocome forth intopublic;menwho,despisingall learningandinflatedwithpridealone,rashlyattempttopasstheir judgmentondivinethings.Norwillyouacknowledgeanytobelegitimatejudgesindivinemattersbutthosewho,contentwiththeopinionofreasonand commonsense, unceremoniouslyreject allwhichdoesnotjustsuittheirownmindandtaste.

Respectingtheotherreproachwithwhichyouloadmyhumblefollowers, that of being heretics, the testimony of the apostlePaul quite satisfies them on that point, upon whose authoritytheywouldratherturnawayfromsuchrealhereticsasyourselfand your followers, than knowingly pollute their ears bylisteningtotheirblasphemies.Youmaintain,however,thatsuch

isnotyourprincipleofaction.Youholdthatallmenoughttobeheard. Think you, then, that the apostle saith in vain, "Amanthatisanheretic,afterthefirstandsecondadmonition,reject"(Titus iii. 10)? Now if anyone had denied to you the right ofbeingheard,youwouldhavehadsomecauseforcomplaint.Butwhentherewasalwaysgrantedyouthelibertyofpratingasyouliked in the public assembly of the people; nay, when afterhavingbeencalledandalmostdraggedthere,youhaveoftensatdownvanquishedandwithnothing tosay;what farther libertyofspeechwouldyouhaveiftheearsofthegodlyareeveropentoyou,until theyaresatiatedandnauseateduntodisgustatyourblasphemiesagainst theadorableGod?As toyourself, youcanfind gratification and delight in holding up all the first greatprinciplesofgodlinesstoderision.Butwouldyouthereforehaveall the children of God to be such fools as to laugh at youraudacious impudence, or to endure your profane reproacheswithoutawordoranemotion?

Withregardtothesacredcauseinquestion,IfeelconfidentthatIhaveherebygivenyouasufficientanswer.Sothatallreadersofa sound mind may easily perceive that I am not altogetherdestituteofthatblessedSpirit,whogivethamouthandwisdom,whichmouthandwisdom, if youare stilldetermined to resist,youcandonothingmoretherebythansustainadisgraceandaconfusion corresponding with your obstinacy. Nevertheless, Iwillnotcease towishandtopray thatyoumayyetbowto themanifest truth of God, though such a thing I scarcely dare tohope.

Onefinalworduponyourremainingprofanejeer:thatIhavenoground forbeingangry at your reproaches, because, accordingtomy own doctrine, they were written of necessity. But I amhere furnished by the Scriptures with a solemn and effectualexhortationtoforbearance;andnothingcanbemoreinstructiveandappropriate,inthismycase,norbetteradaptedtoappeasemyindignation,thanthisadmonitionofDavid,"Lethimcurse,for God hath bidden him" (2 Sam. xvi. 11). David knew that

Shimei on that occasion was driven on by the same rage ofcursingasthatwithwhichyouboilnow.ButthosecurseswhichShimei thought he was hurling at David, under the (to him)fortuitousoccurrenceof the thenpresentcircumstances,Davidknew,byreflection, tobedirectedby theoverrulingandsecretProvidence of God, and therefore he restrains himself by theutteranceofthesememorablewords.And,indeed,nomanwillever bear the assaults of the devil and of wicked men with acomposureandmoderation,butthemanwhocanturnawayhismind and thoughts from those assaults to God alone, Whoordained them; and who can say, using the words of GodHimself,"TheLordrebukethee,Satan"(Zech.iii.2).Amen.

Geneva,January5th,1558.