The Institutes of the Christian Religion, Book 2 · Chapter 4
The fourth Chapter. ¶ How God worketh in the heartes of men.
YT is sufficiently proued, as I thynke, that man is so holden captiue with the yoke of Sinne, that of his owne nature he can neyther aspire by desire, nor trauaile by endeuour to goodnesse, byside that, we hauehave rehersed a distinction betwene compulsion and necessitie, whereby it might appere, that when he sinneth of necessitie yet neuerthelesse he sinneth willingly. But for asmuch as while he is subiect in bondage to the Deuell, he semeth rather to be led by the deuels will than his owne, it resteth nowe to be declared of what sorte are bothe kindes of workyng. And then is this question to be assoiled, whether in euel workes there be any thing to be attributed to God: in whiche the Scripture sheweth that there is vsed some working of his. In one place Augustine compareth mans will to a horse, whiche is ready to be ruled by the will of his ryder: and God and the Deuell he compareth to ryders. If God (sayth he) sit vponupon it, he like a sober and connyng rider, gouerneth it temperatly, spurreth it forwarde if it be to slowe, plucketh it backe if it be to quicke, restrayneth the wantonnesse and wildenesse of it, tameth the stubbornnesse of it, and guideth it into the right way. But if the Deuell hauehave possessed it, he like a foolish and wanton rider, violently carrieth it through places where no waye is, driueth it into diches, rolleth it downe steepe places, spurreth it forward to stubbornnesse and fearcenesse: which similitude we wil for this time be contē ted with, sithe there cometh not a better in place. Where it is sayde that the will of a naturall man is subiect to the rule of the Deuell, to be stirred by him, it is not mente thereby that man as it were striuing agaynst it, and resistyng is compelled to obeye, as we compell bondeslaues agaynst their wil, by reason of beyng their lordes, to do our cō maundementes: but that beyng bewitched with the deceites of Satan, it of necessitie yeldeth it selfe obedient to eueryevery leadyng of him. For whome the Lord vouchesaueth not to rule with his spirite, them by iust iudgement he sendeth away to be moued of Satan. Wherfore the Apostle sayth,ii. Cor. ii….iiii. that the god of this world hath blinded the mindes of the vnbeleuers ordeyned to destruction, that they should not see the light of the Gospell. And in an other place: That he worketh in the disobedient children.Eph. ii.ii. The blindynge of the wicked, and as the wicked deedes that followe thereupon, are called the workes of Satan, of whiche yet the cause is not to bee sought elswhere, than in the will of man, out of which ariseth the roote of euell, wherin resteth the fundation of the kingdome of Satan, whiche is Sinne.
But farre other is the order of Gods doyng in such thinges. And that the same may appere more certainly vntounto vsus: let the hurt done to the holy man Iob by the Chaldees,Iob. i. be an exāple. The Chaldees killed his herdemen, and like enemies in warre, droue awaye his cattle for booties. Nowe is their wicked deede plainely seene, and in that worke Satan is not idle, from whome the Historie sayeth, that all this dyd procede. But Iob himself did acknowledge the worke of the lord in it, whome he saith to hauehave take away from him those things, that were taken away by the Chaldees. How can we referre the selfe same work to God, as authour, to Sathan as authour, and to mā as authour of it, but that we must either excuse Sathan by the company of God, or report God to be the authour of euill. Uery easely: if first we loke vponupon the ende, why it was done, and then the manner how. The purpose of the Lorde is by calamitie to exercise the patience of his seruant: The deuil goeth about to driue him to despeir. The Chaldees against right and lawe, seke gaine of that whiche is an other mans. Suche diuersitie in purposes, maketh great difference in the worke. And in the maner of doing there is no lesse diuersitie. The Lord leaueth his seruant to Sathan to be afflicted: and the Chaldees, whome he did chose for ministers to execute it, he did leaue and deliuer to him to be driuen to it. Sathan with his venemous stinges, pricked forward the myndes of the Chaldees, whiche otherwyse were peruerse of them selues to do that mischief: they furiously runne to do wrong, and do bynde and defile all their membres with wicked doing. Therfore it is properly said, that Sathan doth worke in the reprobate, in whome he exerciseth his kingdome: that is to say, the kingdome of wickednesse. It is also sayd, that God worketh in them after his maner, because Sathā him selfe, for as muche as he is the instrument of his wrath, according to his bidding and commaundement, turneth him self hether & thither to execute his iust iudgementes. I speake not here of Gods vniuersall mouing, wherby as al creatures are susteined, so from thence thei take their effectuall power of doing any thing. I speake only of that special doing, whiche appeareth in eueryevery special act. We see therfore that it is no absurditie, that one selfe acte be ascribed to God, to Satan, and to man: but the diuersitie in the ende and maner of doing, causeth that therin appeareth the iustice of God to be without fault, and also the wickednesse of Sathan and man, bewrayeth it selfe to their reproche.
The olde wryters in this point also, are somtime to precisely afraid, simply to confesse the truthe, because they feare least they should so open a wyndowe to wickednesse, to speake irreuerently of the workes of God. Whiche sobrietie as I embrace, so I thinke it nothing daungerous, if we simply holde what the Scripture teacheth.Li. de pr.… dest. & grat. Augustine hym selfe sometime was not free from that superstition, as where he saith, that hardening and blynding, perteine not to the worke of God, but to his foreknowledge. But the phrases of scripture allowe not these subtilties, whiche phrases do plainly shew that there is therin somwhat els of God, besides his forknowledge. And Augustine himselfe, in his v. boke against Iulianus, goeth earnestly about with a long processe, to proue that sinnes are not only of the permissiō or suffera…ce of God, but also of his power, that so former sinnes might be punished. Lykewyse, that whiche they being fourth, concerning permission, is to weake to stande. It is oftentimes sayd, that God blyndeth and hardeneth the reprobate, that he turneth, boweth, & moueth their heartes, as I hauehave els where taught more at large. But of what maner yt is, it is neuer expressed, if we flee to free forknowledge or sufferance. Therfore we answere that it is done after two maners. For first, where as when his light is taken away, there remaineth nothing but darknesse and blyndnesse: where as when his spirite is taken away, our heartes ware hard and become stones: where as when his direction cesseth, they are wrasted into crokednesse, it is well sayd that he doeth blinde, harden & bowe them from whome he taketh away ye power to se, obey and do rightly. The second manner, whiche commeth nere to the propertie of the wordes, is that for the executing of his iudgementes by Sathan the minister of his wrath, he bothe appointeth their purposes to what ende it pleaseth hym, and stirreth vp their willes, & strēgtheneth their endeuors.Deut. i….xxx. So whē Moses reherseth that king Sehon did not geue passage to the people, because God had hardened his spirite, and made his heart obstinate, he by and by adioyneth the ende of his purpose: that he might (saith he) geue him into our handes. Therfore because it was Gods will to hauehave him destroied, the making of his heart obstinate, was Gods preparation to his destruction.
After the firste manner this seemeth to bee spoken. He taketh away the lyppe from the speakers of truth,Iob. xii.xx and taketh away reason from the Elders. He taketh the heart away from them that are set ouer the people, hee maketh then to wāder where no way is. Again, Lord why haste thou made vsus mad,Esay. lxiij xvij. and hardened oure hearte, that wee shoulde not feare thee… Because they iudge rather of what sorte God maketh men by forsaking them, than how he perfourmeth his worke in them. But there are other testimonies that goe further: as are these of the hardening of Pharao. I wyll harden the heart of Pharao, that he do not heare you,Exod. iiij.xxj. & vii.…ij & x.i. and let the people go. Afterward he saith, that he hath made heauy and hardened his heart. Did he harden it, in not susteining it? That is true in deede: but he did somwhat more that he committed his heart to Sathan, to be confirmed with obstinacie. Where vponupon he had before sayd:Exod. iij xix. I wyll holde his heart. The people went out of Egypt, the inhabitantes of that countrey came fourth and met thē lyke ennemies. By whome were they styred vp? Truely Moses affirmeth to the people,Deut. ij.xxx. that it was the Lorde that had hardened their heartes. And the Prophet reciting the same historie, saith, that he turned their heartes,Psa. E. v.xxv. that they should hate his people. Nowe can you not say, that they stumbled being left without the counsell of God. For if they be hardened and turned, then they are of purpose bowed to that selfe thing. Moreouer so oft as it pleased him to punish the transgressours of the people, how did he perfourme his worke in the reprobate? so as a man may see, that the effectualnesse of working was in hym, & they only did seruice as ministers.Esay. v.xxvi. & vij.xviij. Ezech. xij.xiij. & .xvij.xx. Ier. l.xxiii Esa. x.xv. Depr…edest sa…t. Wherfore somtyme he threatened that he would call them out with his whistle, sometyme that they should be lyke a net for hym to entangle them, and sometyme lyke a mallet, to strike the Israelites. But specially he then declared how he is not idle in them, when he called Sennacherib an Are, whiche was bothe directed and dryuen by his hande to cut. Augustine in one place dothe not amisse, appointeth it after this sorte: that in as muche as they sinne, it is their owne: in as muche as in si…ning they doe this o… that it is of the power of God, that deuided the darkenesse as pleaseth hym.
Nowe that the ministery of Sathan is vsed to pricke forward the reprobate, so oft as the Lorde by his prouidence appointeth them to this or to that, may sufficiently be proued, though it were but by one place only.i. Sa. xvi. and. xviij. x. &. xxix. For it is oftentimes sayde in Samuel, that the euell spirite of the Lorde, and an euill spirite from the Lorde, did either violently carry or leaue Saul. To say that this spirite was the holy Ghost, is blasphemous. Therfore the vncleane spirit is called the spirit of God, because it aunswereth at his commaundement and power, being rather his instrument in doing, than an authour of it selfe. This is also to be added withall,ij. Thes. ij.x. whiche Paul teacheth, that the efficacie of errour & deceiuing, is sent by God, that they which hauehave not obeyed the truth, may beleue lies. But there is alway great difference in one selfe same worke, betwene that whiche the Lorde doeth, and that whiche Sathan and the wicked goe about. He maketh the euill instrumētes that he hath vnderunder his hand, & may turne whether he list, to serue his iustice. They, in as muche as they are euyll, doe bring fourth in effect the wickednesse that they hauehave conceiued by corruptnesse of nature. The reste, of suche thynges as serue for to deliuer the maiestie of God from slaunder, and to cut of all shifting from the wycked, are already sette fourth in the chapter concerning Prouidence. For in this place my purpose was only to shewe howe Sathan reigneth in the reprobate mā, and how God worketh in them bothe.
Although we hauehave before touched, yet it is not playnely declared what libertie man hath in those doinges, whiche are neyther iust nor faulty of them selues, and belonge rather to the bodely than the spirituall lyfe. Some in suche thinges hauehave graunted him free election, rather, as I thinke, because they would not striue about a matter of no great importance, than that they mynded certainly to proue the same thyng that they graunte. As for me, although I confesse that they whiche doe holde that they hauehave no power to ryghteousnesse, do holde the thyng that is principally necessary to saluation: yet I doe thynke that this point also is not to be neglected, that we may knowe that it is of the speciall grace of the Lorde, so ofte as it cometh in our mynde to chose that whiche is for our profit, so oft as our wyl enclyneth therunto: agayne so ofte as our wyt and mynde eschueth that whiche els would hauehave hurt vsus. And the force of Gods prouidence extēdeth thus far, not only to make the successes of thynges to come to passe, as he shall forsee to be expedient, but also to make the wylles of men to tend therunto. Truely if we consider in our wyt the administration of outwarde thinges, we shall thynke that they are so farre vnderunder the wyll of man: but if we shall geue credit to so many testimonies, whiche crie out that the Lord dothe in these thynges also rule the heartes of mē, they shall compelle vsus to yelde our wyll subiect to the speciall mouing of God.Er. xi.iij. Who did procure the good willes of the Egyptians to the Israelites, to lende them all their moste precious iewels? They woulde neuer hauehave founde in their heartes to hauehave so done of their owne accorde. Therfore their heartes were more subiect to the Lord, than ruled by them selues.Gen. xliij.xiiij. And truely if Iacob had not bene persuaded that God put into men diuerse affections as pleaseth hym, he would not hauehave sayd of his sonne Ioseph, whom he thought to be some Heathē Egyptian: God graunte you to fynde merciemercy before this man. As also the whole Churche confesseth in the Psalme,Psal. C.vi xlvj. that when it pleased God to hauehave merciemercy vponupon it,Psal. 106 46. 1. Sam. 11 6. 2. Sa. 17.10. Ios. 2.9. Leuit. 26.36. Deut. 28.63. he meekened the heartes of the cruell nations. Againe, when Saul so waxed on fire with anger, that he prepared him to warre, the cause is expressed, for that the spirite of God did enforce hym. Who turned away Absolons mynde from embracinge the counsell of Achitophel, whiche was wont to be holden as an oracle? Who inclined Rehabeam to be persuaded with the yong mens aduise? Who made the nations that before were great, to be afrayde at the comyng of Israell? Truely the harlot Rahab confessed, that it was done by God. Agayne, who threw downe the heartes of Israell with dread and fearfulnesse, but he that in the lawe threatened that he would geue them a fearefull hearte?
Some man wyll take exception and saye, that these are singular examples, to the rule wherof all thynges vniuersally ought not to be reduced. But I saye, that by these is sufficiently proued that whiche I affirme, that God so oft as he meaneth to prepare the waye for his prouidence, euen in outward thynges dothe bowe and tourne the wylles of men, and that their choise is not so free, but that Gods will beareth rule ouer the fredome thereof. That thy mynde hangeth rather vponupon the mouing of God, than vponupon the fredome of thyne owne choyse, this daylye experience shall compell thee to thynke whether thou wylt or no: that is, for that in thynges of no perplexitie thy iudgement and wyt oft fayleth thee, in thinges not hard to be doone thy courage fainteth: againe in thinges moste obscure, by and by present aduise is offred thee: in thynges great and perillous, thou hast a courage ouercomming all difficultie. And so doe I expounde that whiche Salomon sayeth:Pro. 20.12. That the eare may heare, that the eie may see, the Lorde worketh bothe. For I take it that he speaketh not of the creation, but of the speciall grace of vsing them.Pro. 21.1. And whē he wryteth that the Lorde holdeth in his hande and boweth whether he wyll the hearte of the kynge as the streames of waters: truely vnderunder the example of one speciall sorte, he comprehendeth the whole generaltie. For it the wyll of any man be free from subiection, that preeminence principally belongeth to the wyll of a Kyng, whiche vseth as it were a kyngdome vponupon the wylles of other: but if the wyll of the Kynge be ruled with the hande of God, no more shall our wyll be exempted frō the same estate.Li. de gratia & libero arb. ad Valent. ca. 20. Upon this point there is a notable sayinge of Augustine. The Scripture if it be diligently loked vponupon dothe shewe, that not only the good willes of men whiche he of euyll maketh good, and so beyng made by hym selfe dothe direct to good doinges and to eternall lyfe, but also these willes that preserue the creature of the world, are so in the power of God, that he maketh them to be inclined whether he wyll and when he wyll, either to doe benefites, or to execute punishementes, by a iudgement moste secrete in deede, but the same moste righteous.
Here let the Readers remember, that the power of mans wyll is not to be weyed by the successe of thynges, whiche some vnskylfull men are vnorderly wont to doe, For they seme to them selues to proue trimly and wittely that mans wyll is in bondage, because euen the hyest Monarches hauehave not all thynges flowyng after their owne desire. But this power wherof we speake, is to be considered within man and not be measured by outwarde successe. For in the disputacion of freewyll, this is not the question, whether man may for outwarde impedimentes, perfourme and put in execution all those thinges that he hath purposed in mynde: but whether he hauehave in eueryevery thyng bothe a free election of iudgement, and a free affection of wyll, whiche bothe if man hauehave, then Attilius Regulus, enclosed in the narrowenesse of a tonne, set full of sharp prickes, shall no lesse hauehave free wyll than Augustus Cesar, gouerning a great part of the worlde with the beck of his countenaunce.