Institutes 3.23.13 — REFUTATION OF THE CALUMNIES BY WHICH THIS DOCTRINE IS ALWAYS UNJUSTLY ASSAILED.

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**REFUTATION OF THE CALUMNIES BY WHICH THIS DOCTRINE IS ALWAYS UNJUSTLY ASSAILED.**

Another impudent and malicious calumny against this doctrine is, that it destroys all exhortations to a pious life. The great odium to which Augustine was at one time subjected on this head he wiped away in his treatise De Correptione et Gratia, to Valentinus, a perusal of which will easily satisfy the pious and docile. Here, however, I may touch on a few points, which will, I hope, be sufficient for those who are honest and not contentious. We have already seen how plainly and audibly Paul preaches the doctrine of free election: is he, therefore, cold in admonishing and exhorting? Let those good zealots compare his vehemence with theirs and they will find that they are ice, while he is all fervor. And surely every doubt on this subject should be removed by the principles which he lays down, that God has not called us to uncleanness; that every one should possess his vessel in honor; that we are the workmanship of God, “created in Christ Jesus unto good works, which God has before ordained that we should walk in them,” ( 1 Thess. 4:4 , 7 ; Eph. 2:10 ). In one word, those who have any tolerable acquaintance with the writings of Paul will understand, without a long demonstration, how well he reconciles the two things which those men pretend to be contradictory to each other. Christ commands us to believe in him, and yet there is nothing false or contrary to this command in the statement which he afterwards makes: “No man can come unto me, except it were given him of my Father,” ( John 6:65 ). Let preaching then have its free course, that it may lead men to faith, and dispose them to persevere with uninterrupted progress. Nor, at the same time, let there be any obstacle to the knowledge of predestination, so that those who obey may not plume themselves on anything of their own, but glory only in the Lord. It is not without cause our Savior says, “Who has ears to hear, let him hear,” ( Mt. 13:9 ). Therefore, while we exhort and preach, those who have ears willingly obey: in those again, who have no ears is fulfilled what is written: “Hear ye indeed, but understand not,” ( Isaiah 6:9 ). “But why (says Augustine) have some ears, and others not? Who has known the mind of the Lord? Are we, therefore, to deny what is plain because we cannot comprehend what is hid?” This is a faithful quotation from Augustine; but because his words will perhaps have more authority than mine, let us adduce the following passage from his treatise, De Bone Persever., cap. 15. “Should some on hearing this turn to indolence and sloth, and leaving off all exertion, rush headlong into lust, are we, therefore to suppose that what has been said of the foreknowledge of God is not true? If God foreknew that they would be good, will they not be good, however great their present wickedness? and if God foreknow that they would be wicked, will they not be wicked, how great soever the goodness now seen in them? For reasons of this description, must the truth which has been stated on the subject of divine foreknowledge be denied or not mentioned? and more especially when, if it is not stated, other errors will arise?” In the sixteenth chapter he says, “The reason for not mentioning the truth is one thing, the necessity for telling the truth is another. It were tedious to inquire into all the reasons for silence. One, however, is, lest those who understand not become worse, while we are desirous to make those who understand better informed. Now such persons, when we say anything of this kind, do not indeed become better informed, but neither do they become worse. But when the truth is of such a nature, that he who cannot comprehend it becomes worse by our telling it, and he who can comprehend it becomes worse by our not telling it, what think ye ought we to do? Are we not to tell the truth, that he who can comprehend may comprehend, rather than not tell it, and thereby not only prevent both from comprehending, but also make the more intelligent of the two to become worse, whereas if he heard and comprehended others might learn through him? And we are unwilling to say what, on the testimony of Scripture, it is lawful to say. For we fear lest, when we speak, he who cannot comprehend may be offended; but we have no fear lest while we are silent, he who can comprehend the truth be involved in falsehood.” In chapter twentieth, glancing again at the same view, he more clearly confirms it. “Wherefore, if the apostles and teachers of the Church who came after them did both; if they discoursed piously of the eternal election of God, and at the same time kept believers under the discipline of a pious life, how can those men of our day, when shut up by the invincible force of truth, think they are right in saying, that what is said of predestination, though it is true, must not be preached to the people? Nay, it ought indeed to be preached, that whoso has ears to hear may hear. And who has ears if he has not received them from him who has promised to give them? Certainly, let him who receives not, reject. Let him who receives, take and drink, drink and live. For as piety is to be preached, that God may be duly worshipped; so predestination also is to be preached, that he who has ears to hear may, in regard to divine grace, glory not in himself, but in God.”

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook