Institutes 3.24.13 — ELECTION CONFIRMED BY THE CALLING OF GOD. THE REPROBATE BRING UPON THEMSELVES TH

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**ELECTION CONFIRMED BY THE CALLING OF GOD. THE REPROBATE BRING UPON THEMSELVES THE RIGHTEOUS DESTRUCTION TO WHICH THEY ARE DOOMED.**

Why, then, while bestowing grace on the one, does he pass by the other? In regard to the former, Luke gives the reason, Because they “were ordained to eternal life,” ( Acts 13:48 ). What, then, shall we think of the latter, but that they are vessels of wrath unto dishonor? Wherefore, let us not decline to say with Augustine, “God could change the will of the wicked into good, because he is omnipotent. Clearly he could. Why, then, does he not do it? Because he is unwilling. Why he is unwilling remains with himself,” (August. de Genes. ad Lit. Lib. 2). We should not attempt to be wise above what is meet, and it is much better to take Augustine’s explanation, than to quibble with Chrysostom, “that he draws him who is willing, and stretching forth his hand,” (Chrysost. Hom. de Convers. Pauli), lest the difference should seem to lie in the judgment of God, and not in the mere will of man. So far is it, indeed, from being placed in the mere will of man, that we may add, that even the pious, and those who fear God, need this special inspiration of the Spirit. Lydia, a seller of purple, feared God, and yet it was necessary that her heart should be opened, that she might attend to the doctrine of Paul, and profit in it ( Acts 16:14 ). This was not said of one woman only but to teach us that all progress in piety is the secret work of the Spirit. Nor can it be questioned, that God sends his word to many whose blindness he is pleased to aggravate. For why does he order so many messages to be taken to Pharaoh? Was it because he hoped that he might be softened by the repetition? Nay, before he began he both knew and had foretold the result: “The Lord said unto Moses, When thou goest to return into Egypt see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he will not let the people go,” ( Exod. 4:21 ). So when he raises up Ezekiel, he forewarns him, “I send thee to the children of Israel, to a rebellious nation that has rebelled against me.” “Be not afraid of their words.” “Thou dwellest in the midst of a rebellious house, which has eyes to see, and see not; they have ears to hear, and hear not,” ( Ezek. 2:3 , 6 ; 12:2). Thus he foretells to Jeremiah that the effect of his doctrine would be, “to root out, and pull down, and to destroy,” ( Jer. 1:10 ). But the prophecy of Isaiah presses still more closely; for he is thus commissioned by the Lord, “Go and tell this people, Hear ye indeed, but understand not, and see ye indeed but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed,” ( Isa. 6:9, 10 ). Here he directs his voice to them, but it is that they may turn a deafer ear; he kindles a light, but it is that they may become more blind; he produces a doctrine, but it is that they may be more stupid; he employs a remedy, but it is that they may not be cured. And John, referring to this prophecy, declares that the Jews could not believe the doctrine of Christ, because this curse from God lay upon them. It is also incontrovertible, that to those whom God is not pleased to illumine, he delivers his doctrine wrapt up in enigmas, so that they may not profit by it, but be given over to greater blindness. Hence our Savior declares that the parables in which he had spoken to the multitude he expounded to the Apostles only, “because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given,” ( Mt. 13:11 ). What, you will ask, does our Lord mean, by teaching those by whom he is careful not to be understood? Consider where the fault lies, and then cease to ask. How obscure soever the word may be, there is always sufficient light in it to convince the consciences of the ungodly.

Source

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