Thirteen Sermons on Free Election in Jacob and Reprobation in Esau, Text
¶ An Anſweare to certaine ſlaunders and blaſphemyes, wherewith certaine euill diſpoſed perſons hauehave gone aboute to bring the doctrine of Gods euerlaſting Predeſtination into hatred.
DEarely beloued brethren we muſt not be amaſed if the article of the euerlaſting predeſtinatiō of God, be ſo aſſaulted and fought againſt by Sathans mayntainers, ſeeing it is the foūdation of our ſaluation, and alſo ſerueth for the better magnifying of the free goodneſſe of God towards vsus. On the other ſide thoſe Dogs which bark againſt it thinking to hauehave a good and fauourable cauſe are therin more hardye: as in very trueth there is nothinge more contrary to mans vnderſtanding, then to place the cauſe of our ſaluation in the good will of God, in ſaying, that it belongeth to him alone to chuſe vsus: without finding of any thing in vsus wherefore hee ſhould chooſe vsus: and after hee hath choſen vsus, to giuegive vsus faith through which we ſhould be iuſtified. But what? In aſmuch as he is not bound to the perſon, it is good reaſon that he be left in his meere libertie to giuegive grace vntounto whome he will, and to leaue the reſt in his perditiō. But I deferre my ſelf to intreate more largely of this matter, becauſe you maye hauehave large diſcourſe thereof in thoſe Bookes which are imprinted: which ought too content you. Concerning the writing which was ſcatered about, to aboliſh this article of our faith, in very truth it deſerueth no anſwere: being on the one ſide ſo ful of ignorāce & beaſtlines, that eueryevery one ought eaſily to iudge thereof: & on the other ſide ſo ful of impudencie, that it is a wonder how theſe troublecoaſts & ſhameles deceiuers, abuſing ſo vilainouſly the holy Scriptures ſhould be hearkened vntounto: notwithſtāding becauſe I hauehave vnderſtode that there are yet ſome ſimple & weake ones that are trobled therwith, I therfore thought good to take the payn to ſhew thē that wil ſhew themſelues teachable: how they ought to reſolue themſelues, to the end they might be no more deceiued by theſe deceiuers.
In the firſte place, hee that hath made that writing, were it Sebaſtian Chaſtalio or ſom ſuch like: to ſhew that God hath created all the world to be ſaued, he alledgeth that he laboureth to draw vntounto him all that went aſtray: the whiche I confeſſe in reſpect of the doctrine of faith and repentaunce, the which he propoundeth to all in generall: be it to draw his elect vntounto him, or to make other inexcuſable. God then calleth eueryevery one to repentance and promiſeth all thoſe that returne vntounto him, too receiue them to merciemercy. But this meaneth not that he toucheth to the quick by his holy ſpirit, al thoſe to whom he ſpeaketh: as it is ſaid by Iſay in the 53. chapter. His arme is not reuealed to al thoſe that heare. To which agreeth the ſentēce of our lord Ieſus Chriſt None can come vntounto me, except my father draw him. And the holy ſcripture ſheweth throughout, that conuerſion is a ſpeciall gifte of God. And in deede the place of Ezechiel, whereof this troublecoaſt maketh his buckler, very wel confirmeth my ſaying. For the Prophet hauing ſaide, that God wll not the death of a ſinner, addeth, but rather will that hee returne and liue. Whereby he ſignifieth that God biddeth and exhorteth all which are gone aſtray too returne to the right way. But not that in deede he leadeth them all to himſelfe by the power of his ſpirit. The which hee promiſeth not, but to a certain nūber, which appeareth aſwel in the 31. chapter of Ieremie, as in the 37. of Ezechiel and in the 11. and throughout the whole ſcripture.
The ſeconde reaſon of this wryting is, that all menne are created too the image of GOD, the which hee ſaieth not to hauehave beene aboliſhed but onelyonly ſubiected to euil. As though it behooued man at aduenture to beleeue his ſimple ſaying. But contrariwyſe the Scripture ſheweth, that albeit there remain yet ſome trace of the image of God in vsus, yet that the whole is disfigured, ſo as reaſon is blinde, and the hearte peruerſe: wherfore by nature wee are wholly accurſed. Wee ſee therefore at the leaſt, that by the wil and decree of God, we hauehave bin al ſubiect to euerlaſting dānatiō through the fall of one man. Concerning that which this troublecoaſte addeth, that if wee beleue, we are deliuered through Chriſt by the power of the goſpel, & of the holy ghoſt: that ſerues for nothing, but to confirme our doctrin. For it behoueth that we alwayes come thither, that none beleeue, vnleſſe thoſe which are ordayned to ſaluation Acts 13. & all the ſcripture is full therof. Wherfore this is as much, as if he ſhould ſay, that the elect of God are deliuered from that common damnation through faith.
The third article contayneth an horrible blaſphemie that if God hauehave created men to dampne them, his will and the Diuels is all one. They that ſpeake ſo, ſhew playnly enough that they are altogither mockers of God, and deſpyſers of all religion. It pleaſed God that Iob ſhoulde be robbed and ſpoyled: to be ſhorte, all that is there attributed to the Deuill, and to thoſe theeues and robbers, it is ſayde plainely, that it came not too paſſe but by the good pleaſure of GOD. Muſte wee therfore conclude that Gods wil and the Deuils are all one? But they that knowe that the iudgementes of God are bottomleſſe, and ſhall hauehave once knowen their owne weakeneſſe, will adore them with all reuerence and humilitie and know well too put a difference, although that GOD willeth the ſame thing that the deuil doth, yet that this is indeede in diuerſe reſpectes. And ſo, that he deſerueth alwayes to be acknowledged righteous, although that his counſell be incomprehenſible vntounto vsus.
Afterwardes too aboliſhe the Election of GOD, ſeeming as though he woulde confeſſe it, he anſwereth that God hath not cteated nor predeſtinated any man not to beleeue, ſeeing he calleth eueryevery one. Wherein hee ſhewed that hee neuer yet learned the ABC of Chriſtians, ſeeing he knoweth not how to diſtinguiſh betwene the outward preaching, which is done by the mouth of men, & the ſecret calling of God whereby he toucheth the hartes within. Now when it is cōmaunded in the laſt of Marke, to preach the Goſpell too all, this importeth not that God therfore worketh in all by the power of his ſpirit: and when it is ſaid in the ſecond Chapter of the firſt too Timothie, that God would all men to be ſaued, the ſolution is added by and by, that come too the knowledge of his trueth. Wherefore then is it, that he him ſelfe would not at that preſent time, that the goſpel ſhould be preached to all? ſo farre of is it that he hath enlightened all the world in the faith. It is maruelous that this ſhameles forhead, is not aſhamed too alledge for him ſelf the 10. to the Romanes, where the text expreſſely ſetteth forth that all beleeue not the Goſpel, becauſe that Iſay ſaith, that the arme of the Lord is not reuealed to all. Alſo the 6. chap. of S. Iohn where Ieſus Chriſte expreſſely pronounceth, that all that are giuen him of his father come vntounto him. And touching that, that he ſaith, that all ſhalbe taught of God: it is a ſpeciall promiſe made to the Church: as alſo the Lord Ieſus Chriſt was a faithfull expoſitour therof, ſaying: He therefore that hath heard and learned of my father, ſhall come vntounto me. Whereby he ſheweth, that all are not inwardly called. According as a little after alſo hee confirmeth the ſame. Therefore I hauehave ſaid vntounto you, that none can come vntounto mee, vnleſſe it be giuen him from God my father. Notwithſtanding this Ruſtick imagineth he hath well eſcaped, hauing ſpoken a word of predeſtinatiō, without making any ſemblance of the text ſo expreſſely ſet foorth, wher it is ſaid, that God wil hauehave merciemercy, vponupon him on whō he wil hauehave mercy, & that our ſaluation is of the ſame mercy: & not of the willer nor of the runner, and that before the two twinne… were borne, whē they had neither done good nor euill: to the end the purpoſe of his electiō might ſtād ſure, he had choſen the one, & reiected the other. Alſo whē we beleue that this proceedeth of that, that God hath choſen vsus: Therevpon it foloweth, that the reſt of the world remaineth blinde. But becauſe it would be to long to alledge all, conſider thoſe places whiche are gathered in a little booke that our brother maſter Beza hath made thereof, and you ſhalbe fully ſatisfied therein.
To ſhew that the hardening of Pharao, proceded not of God, he alledgeth that which is ſaid in the third and fourth of Exod. I hauehave commanded thee, to let my people depart and thou wouldeſt not. But it foloweth not therevpon, that God had not ordeyned Pharao to be glorified in his obſtinacie & hardnes, as he proteſteth, Exodus 9. chapter. And Saint Paule alledgeth it in this ſenſe in the 9. chapter to the Romaines. This therefore is ſottiſhly concluded of this impudent fellowe, that our will is the firſt and chiefe cauſe of euill. I confeſſe in deede, that it is the neere cauſe, and the true roote of our condemnation. But too the ende a man may graunt him, hee alledgeth the authoritie of Amerbachius, who is a lawier, and as skilfull a Diuine, as a Poticarie is a good butcher.
Concerning Melancthon, if this Ruſtike reſted not him ſelfe vppon him, as hee proteſteth, but vppon the Goſpell, howe prooueth hee by the Goſpel, that God hath not ordeyned of his creatures? Touching that hee imputeth vntounto vsus, that we put a fatall neceſſitie as the Stoikes doo, it is a verie vilanous ſlaunder: For the Stoikes, they made god him ſelfe ſubiect to ſuch neceſſities, making a net of obſcure cauſes, wherein God was entangled. But wee ſet the Lorde and maiſter in full libertie, attributing the ſoueraigne Empire too his prouidence, too diſpoſe of all things. Concerning that this Clowne babbleth of Free will, it is ſufficiently reiected throughout the whole Scripture. For Freedome and bondage are contraries. Nowe, that wee are the ſeruauntes, yea the ſlaues of ſinne, there needeth not that we aledge one place alone, ſeeing the whole Scripture are full thereof.
Notwithſtanding, too gyue ſome colour too his errour, hee alledgeth that Ieruſalem woulde not receyue the grace of God, yea as though this prooued Free will, too chooſe good or euill. You ſhall finde throughout all my bookes, howe I hauehave taught, that wee muſt not ſeeke the cauſe of our perdition any where elſe but in our ſelues, and in our peruerſe will. But it follovveth not, that it is in vsus too chaunge our will, which is altogither giuen too euill.
You ſhall alſo finde that I hauehave taught that which this troublecoaſt ſetteth down here to put out the whole light: to witte, that our wil is the cauſe or meane to come to ſaluation. Wherfote it nedeth not to alledge that Abraham beleued God, & that it was imputed vntounto him for rightuouſnes. For in very trueth it muſt needes bee that a man muſt accept the grace of God. But the queſtion is of knowing what is the firſt cauſe. And this is the power of the holy ghoſt, thorow which we are drawē to the obedience of god, according as he hath choſen and adopted vsus for his children before the foūdation of the world. Nowe in this behalfe this vile dogge ſheweth ſufficiently ynough, that he makes no accōpt of the holy ſcripture, the which aſmuch as lies in him, he would aboliſh or tread vnderunder his feete. For in going about to declare how Abrahā was ſaued by his wil, he ſaith that this was of that wil which God had put in man creating him after his owne image. Whereby he vtterly aboliſheth the whole grace of the holy ghoſt: and goeth beyonde not only the Papiſtes, but alſo ſome of the Paynims, in this impietie. For the Papiſtes keepe ſuch a meaſure in magnifying their Freewill, that they confeſſe, being corrupted and depraued, wee can do nothing, if God through his ſpirit & ſupernaturall grace, do not helpe, driue and direct vsus. But concerning the holy ſcripture, it ſheweth vsus, that we ſhal alwaies be rebelles againſt God, vntil that he ſhal hauehave chaunged & renewed vsus. And loe why Moyſes ſaid to the people, Deutero. 29. that God had not yet giuen them an vnderſtanding hart, and ſeeing eyes. And therfore to the ende hee might be obeied, he ſaith, that he would giuegive them a newe heart, taking away that ſtonie heart. Ieremie in the 31: Ezechiel in the 11. & 37: & S. Paule in the 2. to the Philipp. that God giueth both too wil & to performe. And in the firſt of S. Iohn it is ſaid, that they which beleeue, are not of the wil of fleſh nor blood: but renewed of god. And S. Luke ſpeaking of the woman, ſheweth wel, how all are drawen vntounto faith: to wit, that God openeth the heart, to the end his word may be vnderſtoode. Now it is certaine that theſe things are not ſpokē of the cōmon order of nature. And yet this villain dareth alledge that which S. Paule ſaith in the 3. Chap. to Titus, that God hath ſaued vsus not according to our works, but according to his merciemercy: to inferre vponupon that, that we hauehave Free will, but not ſo conſtant. Now when S. Paule ſpeaketh in the 3. to the Roma. of the will of mā, ſuch as it is by nature, he decyfreth plainly inough, that there is nothing but peruerſitie and malice: as alſo in the 8. chap. he ſaith, that al our thoughts are enmities to God. Mark thē how this agreeth with that which this ttoublecoaſt chatteth, ſaying that God reneweth vsus, after that we hauehave conſented to his calling. And he is not aſhamed to alledge to the ſame purpoſe the 5. to the Epheſiās, where he ſpeaketh therof as of the fables of Marlin: but contrariwiſe he ſaith in the ſame epiſtle: When you were dead in your ſinnes, and the captiues of Satan, and that ye were the children of wrath as others, God hath quickened you, &c. And in the firſt chap. he ſheweth wel, that faith and regeneration proceeded frō no other thing, then Free election. And in deede, it muſt needes be that God accompliſh in vsus that which he hath ſpoken by his prophet Eſaie, in the 66. chap. I appeared vntounto them, which ſought me not. And loe why Iohn Baptiſte, reproouing the rudenes and hardnes of his diſciples, ſaith in the 3. chap. of S. Iohn. No man can receyue any thing, vnleſſe it be giuen him from heauen. And which is worſt, this troubler is not aſhamed alſo to bring this place, that God giueth both to wil and to perfourme, to make vsus beleeue, that the grace of God followeth our good will: howſoeuer it be that S. Paule in that place without leauing any thing too men, would attribute the whole praiſe of our ſaluation to God: as he ſaith in the firſt chap. that hee which hath begonne the good work of ſaluation, will finiſh it. Wherein it muſt bee, that he make the grace of god to come after the taile of Frewil.
Now afterwards this troublecoaſt taketh great payne to proue, that there is a wil in mā, as though any man had euer denied it. But he ſhould ſhewe, that that will is Free too chooſe good and euill. Nowe howe proueth he it? by the 7. chap. to the Romanes, that this place can not be wreſted. But herein men may eaſily iudge, howe his minde is froward & peruerſe, ſeeing that S. Paule declareth there, although his will laboured and ſtriued too good, inaſmuch as it was regenerated by the ſpirit of God, yet oftentimes he went but hopping vponupon one foote. He alledgeth a litle after the 7. of the 1. Epiſtle to the Corin. where he ſpeaketh of a mans will, that hath a daughter to marie. Here is good ſtuffe to founde Freewill. Concerning the 30. of Deuter. where it is ſaid: I ſet before you this daye life & death, chooſe you: S. Paule in the 10. to the Roma. giueth a ſufficient ſolutiō: that is, that Moiſes preſuppoſeth that God putteth his word in the heart. And loe why it is ſaid, that this ought to be layd to the goſpel. Concerning that of Eccleſiaſt. which notwithſtāding is Apocripha, there he ſpeaketh but of the outward doctrine, but the inwarde grace is a thing apart and by it ſelfe. That which is ſoyl fauouredly iumbled togither by this troublecoaſt, that vnderunder the ſhadowe that Ieſus Chriſt calleth al thoſe that are heauie loadē, he cōcludeth that grace is giuen equally to all. But hee maketh no rekoning that Ieſus Chriſte after hee had preached more excellently then al creatures, ſaith by & by, that his father muſt draw thē to beleue in him.
In the end going about to ſalue that place of S. Paule where it is ſaid, that if a potter make veſſels of earth as he ſeeth good, this ſheweth that God diſpoſeth of his creatures: I pray you marke wel, the goodly ſolutions that he giueth: that God rauiſheth by miracles, or diſeaſes both one and other as ſemeth good vntounto him. As if S. Paule ſpake not expreſly there, that God according to his vnchaūgeable purpoſe, either choſe or reiected men, before they were borne, or before they had done either good or euil: too ſhewe that it is neither of the willer nor of the runner, but of his mercy, that his elect are ſaued. Such premiſſes are woorthie ſuch a concluſion as he maketh, let vsus drawe neere vntounto God, and conſent vntounto him, and he wil draw neere vntoo vsus. As though the firſte approching were not, that he ſhoulde ſeeke vsus out, whileſt that we are farre from him. It is true that God oftentimes vſeth this ſpeech, Returne vntounto me, & I will come vntounto you: but this is to ſhewe what is our duetie and not what our power is.
Praiſe be vntounto God.
FINIS.
Jmprinted at London by Thomas Dawſon dwelling at the three Cranes in the Vinetree, For Tobie Cooke, and Thomas Man.
1579.
End of the text · John Calvin, Thirteen Sermons on Free Election in Jacob and Reprobation in Esau (1579)