A Little Sunday Morning Calvin

I recently read Herman Hoeksema: A Theological Biography by Patrick Baskwell (a book I highly recommend), and it was nice to read again various selections from Calvin’s works that completely expose the irrationality of the so-called “well meant offer of the Gospel” and the hopelessly confused and contradictory idea that God desires the salvation of those he has no desire to save.  I realize folks on the other side love to trot out Calvin’s commentary on 2 Peter 3:9 that at first glace appears to support their cause, but one small inconsistency in a commentary does not a definitive position make and it fails to take into account his more developed thought.  Besides, Calvin is hardly the first or last to stumble on this passage in Peter.  That said, the following is the Institutes book III, chapter 22, section 10 in its entirety (even the section’s subtitle is a repudiation of the asinine and un-Reformed WMO):

10. THE UNIVERSALITY OF GOD’S INVITATION AND THE PARTICULARITY OF ELECTION

Some object that God would be contrary to himself if he should universally invite all men to him but admit only a few as elect. Thus, in their view, the universality of the promises removes the distinction of special grace; and some moderate men speak thus, not so much to stifle the truth as to bar thorny questions, and to bridle the curiosity of many.  A laudable intention, this, but the design is not to be approved, for evasion is never excusable. But those who insolently revile election offer a quibble too disgusting, an error too shameful.

I have elsewhere explained how Scripture reconciles the two notions that all are called to repentance and faith by outward preaching, yet that the spirit of repentance and faith is not given to all. Soon I shall have to repeat some of this.  Now I deny what they claim, since it is false in two ways. For he who threatens that while it will rain upon one city there will be drought in another [Amos 4:7], and who elsewhere announces a famine of teaching [Amos 8:11], does not bind himself by a set law to call all men equally. And he who, forbidding Paul to speak the word in Asia [Acts 16:6], and turning him aside from Bithynia, draws him into Macedonia [Acts 16:7 ff.] thus shows that he has the right to distribute this treasure to whom he pleases. Through Isaiah he still more openly shows how he directs the promises of salvation specifically to the elect: for he proclaims that they alone, not the whole human race without distinction, are to become his disciples [Isaiah 8:16]. Hence it is clear that the doctrine of salvation, which is said to be reserved solely and individually for the sons of the church, is falsely debased when presented as effectually profitable to all. Let this suffice for the present: although the voice of the gospel addresses all in general, yet the gift of faith is rare. Isaiah sets forth the cause: that the arm of the Lord has not been revealed to all [Isaiah 53:1]. If he had said that the gospel is maliciously and wickedly despised because many stubbornly refuse to hear it, perhaps this aspect of universal calling would have force. But it is not the prophet’s intention to extenuate men’s guilt when he teaches that the source of the blindness is that the Lord does not deign to reveal his arm to them [Isaiah 53:1]. He only warns that, because faith is a special gift, the ears are beaten upon in vain with outward teaching. Now I should like to know from these actors whether preaching alone, or faith, makes God’s sons.

Surely, when it is said that in the first chapter of John: “All who believe in the only-begotten Son of God also become sons of God themselves” [John 1:12], no confused mass is placed there, but a special rank is given to believers, “who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God” [John 1:13, Vg.].

But, they say, there is a mutual agreement between faith and the Word. This is so wherever there is faith; but for seed to fall among thorns [Matthew 13:7] or on rocky ground [Matthew 13:5] is nothing new, not only because the greater part indeed show themselves obstinately disobedient to God, but because not all have been supplied with eyes and ears. How, then, shall it be consistent that God calls to himself persons who he knows will not come? Let Augustine answer for me: “You wish to argue with me? Marvel with me, and exclaim, ‘O depth!’ Let both of us agree in fear, lest we perish in error.” Besides, if election, as Paul testifies, is the mother of faith, I turn back upon their head the argument that faith is not general because election is special. For from this series of causes and effects we may readily draw this inference: when Paul states that “we have been supplied with every spiritual blessing… even as he chose us from the foundation of the world” [Ephesians 1:3-4 p.], these riches are therefore not common to all, for God has chosen only whom he willed.  This is why Paul in another place commends faith to the elect [Titus 1:1]: that no one may think that he acquires faith by his own effort but that this glory rests with God, freely to illumine whom he previously had chosen. For Bernard rightly says: “Friends listen individually when he also says to them, ‘Fear not, little flock’ [Luke 12:32], for ‘to you has been given to know the secrets of the Kingdom of Heaven’ [Matthew 13:11]. Who are they? ‘Those whom he has foreknown and predestined to be conformed to the image of his Son’ [Romans 8:29 p.], and to whom God’s great and secret plan has become known: ‘The Lord knows those who are his’ [2 Timothy 2:19], but what was known to God has been revealed to men. And, indeed, he does not vouchsafe to others participation in so great a mystery, save to those whom he has foreknown and predestined to become his own.” A little later he concludes: “‘The mercy of God is from everlasting to everlasting upon those who fear him [Psalm 103:17; 102:17, Vg.]. From everlasting because of predestination, to everlasting because of beatification—the one knowing no beginning, the other, no end.”  But why do we need to quote Bernard as a witness, when we hear from the Master’s own lips: “Only those see the Father who are from God” [John 6:46]? By these words he means that all those not reborn of God are astonished at the brightness of his countenance. And indeed, faith is fitly joined to election, provided it takes second place.

This order is elsewhere clearly expressed in Christ’s words: “This is the will of my Father, that I should not lose what he has given. This is his will, that everyone who believes in the Son may not perish” [John 6:39-40, freely rendered]. If he willed all to be saved, he would set his Son over them, and would engraft all into his body with the sacred bond of faith.  Now it is certain that faith is a singular pledge of the Father’s love, reserved for the sons whom he has adopted. Hence Christ says in another passage: “The sheep follow the shepherd, for they know his voice. But a stranger they will not follow,… for they do not know the voice of strangers” [John 10:4-5, cf. Vg.]. Whence does this distinction arise but from the fact that their ears have been pierced by the Lord? For no man makes himself a sheep but is made one by heavenly grace. Whence also the Lord teaches that our salvation will be forever sure and safe, for it is guarded by God’s unconquerable might [John 10:29]. Accordingly, he concludes that unbelievers are not of his sheep [John 10:26]. That is, they are not of the number of those who, as God promised through Isaiah, were to become disciples [cf. Isaiah 8:16; 54:13]. Now because the testimonies that I have quoted express perseverance, they at the same time attest the unvarying constancy of election.

Explore posts in the same categories: Heresies, Theology