加爾文基督教要義(62)卷三第二十一章 論永恆的揀選，即神預定某些人得救，某些人滅亡

第二十一章 論永恆的揀選，即神預定某些人得救，某些人滅亡
　　福音既未曾同樣地向一切世人傳布，而那些已經聽到福音的人的接受態度也不一樣，從這一個差異可以發現神的安排是何等的奇妙莫測。沒有疑問的，這差異是為要實行神的永恆揀選。救恩對於某一些人是白白賜予，對於另一些人卻是無由達到的，這一件事既然很顯然的是由於神的旨意，立刻引起了重要和困難的問題，這些問題，除非信徒對揀選和預定論有正確的見解，即不能得到解釋。這一個問題使許多人覺得十分惶惑，認為同是人類，若說有些預定得救，有些人卻預定遭滅亡，就沒有比這更不合理的事了。其實，他們的這種惶惑是不必要的，這一點在以下可以看出。此外，既然這問題的模糊不清激起這種恐懼，這事實不但證明了這教義的效用，且亦表明它能產生最有益的果實。我們必不能正確地相信我們的拯救是從神的白白慈恩的泉源中流出來的，除非我們認識了神的永恆揀選，知道上帝的恩典並不是毫無分別地把得救的指望賜與所有的人，卻是將救恩賜予某些人，而對另一些人則加拒絕。若不明白這個道理，就必減損了神的榮耀，並減少了真正的謙卑心。但是根據保羅的話，那我們所必須知道的，卻總不能知道，除非上帝不按照人的行為，卻按照他的預定揀選人：「如今也是這樣，照著揀選的恩典還有所留的餘數。既是出於恩典，就不在乎行為；不然，恩典就不是恩典了」（羅11：5，6）。倘若我們為要承認救恩是完全出於上帝的仁慈的，就必回到揀選的泉源，那麼，那些想要毀棄這一原則的人是在盡他們所能的，把這個他們所當大聲祝賀的道理蒙蔽了，並且將謙卑的心連根拔掉。在把剩餘之民的得救歸於揀選的恩典時，保羅清清楚楚地見證說，那所能知道的，就是上帝要拯救那些他的良善旨意所樂意拯救的人，並不是當作酬報，因為沒有人有權利要求這種酬報。凡把門關上，阻擋人來接近這教義的，他們不只傷害人，也是傷害上帝；因為除揀選的教義以外，再也沒有什麼能產生謙卑和感恩的心的。而且除此之外，我們的信念也再沒有堅強的根據。我們這樣說是依照基督權威的，他拯救我們脫離一切恐懼，且叫我們在許多危險，陷井和可怕的衝突中，不為所勝，並應許保守一切天父所招集在他保護中的人。因此我們可以推斷，凡不明白自己為神的特別子民的人，都要不住地為焦急惶恐所苦惱；因此，凡忽略了我們所提出的這三大助益的人，就是摧毀了救恩的基礎，替別人和他們自己招引惡果。並且，教會之出現，也是由於這一教義。正如伯爾拿所說的，若沒有這個教義，教會就不是被造的人所能夠認識的，因為它在兩方面都很奇妙地被隱藏著，一方面被隱藏在那一堆可憐受天罰的人當中。
　　在我討論本題以前，我要向兩種人講說一些題前的話。關於預定論，其本身是極為複雜的，由於人的好奇心，更使這問題困惑難解。人的好奇心是不受任何約束的，它之走入迷途，逍遙於本身的範圍之外，恰像是決心不許神保留著任何奧秘似的。我們既然看見許多犯了這種僭妄自大之罪的人，而這些人在別的方面大都是無可咎責的，所以我們應當提醒他們在這問題上所當守的範圍。第一，他們應當記著，當他們追究預定論的時候，他們就是深入神的智慧的極隱秘處，在這裡一個粗心而又自信的唐突者，對於他的好奇心是無法滿足，只是叫自己陷入迷途，無以自拔。因為人之莽撞探究神所決定要隱藏的事，或探究從永怛以來那屬於神的智慧的莊嚴—— 就是那神只許我們崇拜，而不要我們了解，以此來增加我們對他榮耀的讚美的——都是不合理的。凡他所定意要啟示給我們的奧秘，他就用自己的話啟示出來；而按照他的預知，只有這些奧秘才和我們有關，或於我們有益的。
　　二、奧古斯丁說：「我們已走上信心的道路上，讓我們恆切不斷地追求。它引我們進入王的宮庭，那裡藏著一切智慧和知識的寶物。當我們的主基督向他那些偉大的蒙揀選的門徒說『我還有好些事要告訴你們，但你們現在擔當不了』時，他並非輕看他們。我們必須行走，必須長進，好使我們的心能夠了解現在尚未了解的事。倘若到了末日，我們還在進步著，那麼，那時候我們不會明白現在所不明白的事。」我們一旦想到，為達到關於上帝我們所應該相信的，主的話乃是探索的惟一道路，為看見那關於他我們所被容許看見的，主的話是唯一的亮光，那麼，我們就能約束自己，不至於僭妄。這樣我們必能知道，若超出了神的話的範圍，就必陷入於彎曲黑暗的途中，在那裡，錯誤和滑跌是免不了的。那麼，讓我們首先記在心裡，我們若要在神所啟示的話語以外求了解預定論，乃是表示我們的愚笨，好像是要走過一條不可通的路徑，若要在黑暗中觀看東西。我們也不必以無知為羞恥，在這裡甚至最有學問的最好是克制自己，若有任何知識，對之妄自強求，乃是愚笨危險之舉，甚至於是致命的，我們就不應當求。倘若我們為跋扈的求知慾所剌激，我們必須制服它，記住箴言所云：「吃蜜過多，是不好的，考究自己的榮耀，也不能算為榮耀」 （箴25：27）。這種僭妄無非自取滅亡，足以作為我們的警戒。
　　三、另一些人，為要糾正前面所提到的僭妄的罪，認為最好是矢口不談預定論，把它埋在地下；也好像是來到了懸崖絕壁，不容觀望。雖然他們的謙虛態度是可讚許的，因為他們對於神的奧秘，認為須持之以嚴肅，然而他們的過份謙仰鮮能對人的思想發生影響，因為人心對不合理的限制，必不願意服從。所以為使這個問題能處在合理的範圍內，我們必須根據主的話語：主所說的話已給了我們一種了解真道的準則。聖經及是聖靈的傳習所，凡於我們有益，必須知道的，聖經都不遺漏；同樣，凡於我們有益的，聖經必不教訓。因此，凡經上關於預定論所宣布的，我們不得向信徒隱蔽，否則我們若不是從他們奪去神的恩眷，就是否定聖靈，以為聖靈所宣布的是應當被壓抑下去的。所以我說，最好讓一切基督徒敞開心門和耳朵，領受神對他們所述說的道理，只有一點應當謙抑的，就是神一住嘴，他們也當止住，不再追問。我們的謹嚴態度的最好屏障乃是在學習時，我們追從神的領導，一旦他停止教誨，我們也須放棄追究的念頭。那些過份謙抑的人所懼怕的危險並不足以叫我們不注意神的話語。所羅門有句話是值得稱頌的：「將事隱秘乃上帝的榮耀」（箴25：2）。但是，虔誠和常識二者都提示我們，這句話並非有普遍的應用，所以我們必須追求適當的區別，不然，我們就是在謙遜和謹嚴的藉口之下，以愚妄無知為滿足了。其實，關於這個區別，摩西有幾句話表示得很清楚，他說，「隱秘的事，是屬耶和華我們上帝的，惟有明顯的事，是永遠屬我們和我們子孫的，好叫我們遵行這律法上的一切話」（申29：29）。我們可以看出摩西如何藉著神的命令，叫百姓注意律法的教訓，因為神樂意將這律法頌布出來；同時他也以同樣的理由把百姓約束於那必要的範圍內——就是必死的凡人，圖闖入神的奧秘中是不合法的。
　　四、我承認有些褻瀆的人，他們抓住一些和預定論有關的問題，作為他們反對，詰難，斥責，和嘲笑的把柄。但是，倘若我們為這班人的魯莽唐突震驚，那麼，信仰上的一切主要條文都將掩蔽起來，因為很難有一個信條為這種褻瀆的人所放過，而不加以褻瀆的。心思頑硬的人一聽到神的本體具有三位，就要提出許多莽撞的話，正如聽見神當初造人時即預知人將要遭遇的一樣。當我們聽到說，創世以來經過了五千多年，他們也要嘲笑。他們要問，神的權能為什麼如此長久的懶惰和困盹著。無論我們肯定什麼，他們都要褻瀆嘲笑。難道我們對於聖子，聖靈的神性就不該說什麼，對於神的創世，也當閉口無言嗎？在這一件事，以及在一切事上，神的真理是大有權威的，不怕不虔敬者的貶損誹謗；正如奧古斯丁在他的那篇信徒的堅忍的名著上面所堅決主張的。我們看到那些假使徒，雖以一切祗誹來指控保羅的真道，但總不能叫保羅羞愧。他們所堅稱：保羅的一切討論對於虔信的人是危險的，因為他的主張與他所鼓勵規勸的話不符，足以搖動信仰，擾亂和沮喪人心，都是沒有根據的。奧古斯丁承認他在這一方面常受譴責，以為他對預定論的講論太自由了；可是奧氏對那些譴責隨時加以駁斥。但是對這一個題目所積聚的謬論既如是之多，我們寧願對每一點個別的適當地方加以反駁。只是我願意提出一個原則，就是我們對於主所隱蔽的事，不得追究探索，同時對於主所顯示的事，也不可疏忽，否則我們將陷入於好奇或不知感恩之罪中。奧古斯丁很明智地說道，我們可以安全地追隨著聖經，因為聖經的步履舒緩，好像一個順著小孩的軟弱步伐而行走的母親一樣，決不因人的軟弱而遺棄了他們。但是那些過於小心或膽怯的人，似乎願意使預定的問題埋沒於沉默中，以為倘非如此，必使心智軟弱的人遭受干擾。對於這些人，我敢問他們憑什麼藉口來粉飾自己的驕縱呢？他們不啻在間接控拆上帝的疏忽無知，好像是說，上帝沒有預見這一種危險，而他們卻早已洞悉了。因此，凡對預定論懷有成見的人，即是公然指責上帝，好像是說，上帝不知不覺地泄漏了一件有損教會的秘密。
　　五、上帝藉著他的預定，揀選了某一些人，叫他們有生命的盼望，對另一些人，則判定歸於永遠的死亡，關於這件事，凡屬虔敬的人，都不敢完全否認。但是，這問題引起了許多詰難，特別是那些以為預知是預定的原因的人所提出的。我們主張預定和預知這二者都是屬於上帝的；但是若說後者乃靠前者，那是很荒謬的。當我們說上帝具有預知的能力，這是說，萬事自始即在神的眼前，今後亦永遠如此，所以在上帝的睿知中，沒有所謂將來或過去的事，一切都是屬於現在的；而且這現在式的情形是到了不僅是他具有概念的感知，好像在我們心中所記憶的，當作是現在的事物一樣，而是萬事萬物好像實際都擺在他的眼前，為他所真實看見的。這預知包括著整個宇宙，和一切被造之物。所謂預定，乃是上帝永恆旨意，就是神自己決定，他對世界的每一個人所要成就的。因為人類被創造的命運不都是一樣的；永恆的生命是為某些人前定了的，對於另一些人，卻是永遠的罪刑。既然每一個人都為著或此或彼的，一個終局而創造的，所以我們說，他是被預定了或生或死的。這件事，上帝不僅在某一個個人身上證實了，亦在整個亞伯拉罕的後裔身上證實了，就是明顯表示每一個民族的將來情況，都是神所決定的。「至高者將地業賜給列邦，將世人分開，就照以色列人的數目,立定萬民的疆界，耶和華的分，本是他的百姓，他的產業，本是雅各」（申32：8，9）。這樣的區分是擺在一切人眼前的，在亞伯拉罕身上，好像在一株幹了的樹榦上一樣，上帝就揀選某一民族，而拒絕其他的，摩西並不指出什麼理由，除了在儆戒後裔的話中說，他們之所以高貴，完全出於上帝白白賜予的愛。摩西對以色列人之蒙拯救所加的解釋乃是：「因他愛你的列祖，所以揀選他們的後裔」（申4：37）。在另一章上，他說得更為透徹：「耶和華專愛你們，揀選你們，並非因你們的人數多於別民……只因耶和華愛你們」（申7：7，8）。摩西常常反覆地作同樣的規勸：「看哪，天和天上的天，地和地上所有的，都屬耶和華你的上帝。耶和華但喜悅你的列祖，愛他們，從萬民中揀選他們的後裔」（申10：14，15）。在另一處地方，他吩咐百姓要聖潔，因為上帝揀選了他們作為特別的民族，再在另一處地方，他說神的愛是他們的保障（參申23：5）。信眾同聲宣揚說：「他為我們選擇產業，就是他所愛之雅各的榮耀」（詩47：4）。對於神所賜的一切恩賜，他們都歸榮耀於神的白白施賜的愛，這不僅因為他們覺得這些恩賜不是由於他們的功勞而獲得的，而且也因為他們深信，即使是他們的聖潔祖先雅各，也沒有這樣大的美德，足以為他自己和他的後裔，取得承受這樣大尊榮的權利。為更有效地摒除一切的驕傲，摩西指責他們為「硬著頸項的百姓」（申9：6）。絲毫不配蒙神恩眷。眾先知也常常指責猶太人，提起他們所不歡迎的這個揀選，因為他們可羞恥地離棄了這個揀選。那麼，請問那些想把上帝的揀選歸之於人的功勞的人；當他們看見某一個民族比其他民族為神所喜悅時，當他們聽到上帝對於某一個渺小，微賤，甚至悖逆，頑固的民族所施的特別恩惠是出於白白施賜的時，難道他們要因此和神爭吵，因為他定意表示他的這種慈恩嗎？他們的喧囂吵鬧非但不能阻礙神的作為，他們那指天的咒責，有如向空中投擲石塊，也不能損傷或影響他的公義；結果卻是向自己的頭上打下來。每當以色列族要向上帝謝恩，或對將來存希望之心的時候，他們多被提醒追念這一個恩約。所以詩人說：「我們是他造的，也是屬他的，我們是他的民，也是他草場的羊」（詩100：3）。這裡所含「不是屬我們自己的」一語並非多餘的話。因為這使他們知道，他們所享受的一切恩惠，不但是上帝賜予的，而且賜恩的原因也在乎他本身，在人的方面沒有什麼功勞配得這麼大的光榮。在底下的話，詩人又提醒他們只要以上帝的嘉惠為滿足，他說：「他僕人亞伯拉罕的後裔，他所揀選雅各的子孫。」在重行申述上帝不斷賞賜揀選的恩惠后，他又作結語說，神如此地寬大施恩，「因為他記念他的約」（詩105：6，8）。與這個教義相符的有會中的歌：「因為他們不是靠自己的刀劍得土地，……乃是你的右手，你的膀臂，和你臉上的亮光，因為你喜悅他們」（詩44：3）。這裡應當注意是每逢提到土地，乃是以土地作為奧秘的揀選的有形象徵，與兒子的名分適相符合。大衛在另一地方曾規勸百姓存同樣感謝的心，說：「以耶和華為上帝的，那國是有福的，他所揀選為自己產業的，那民是有福的」（詩33：12）。撒母耳鼓舞百姓當存嘉美的指望，說：「耶和華既喜悅選你們作他的子民，就必因他的大名，不撇棄你們」（撒上12：22）。當大衛自己的信心遭打擊時，他怎樣武裝起來以從事爭戰呢？「你所揀選，使他親近你，住在你院中的，這人便為有福」（詩65：4）。神那隱藏的揀選既為第一次和第二次的拯救，以及其他的恩慈所證實了，因此以賽亞對「揀選」一詞有如下的應用：「耶和華要憐恤雅各，必再揀選以色列」（賽14：1），因為當他默念到將來的時期，他宣布那似乎已被遺棄的剩餘之民的重行聚集，必成為那鞏固的揀選的表記，雖然這揀選似乎已經無望了。所以以賽亞在另一處又說：「我揀選你並不棄絕你」（賽41：9）。這裡他讚揚神的繼續不斷的寬大，和父親般的仁慈。在撒迦利亞書上，天使說得更明白：「耶和華必再揀選耶路撒冷」（亞2：12）。表面上這似乎表示他的嚴厲懲罰是在拒絕他的揀選，或說以色列人的被擄乃是揀選的中斷；然而他的揀選的約是不至動搖的，雖然，它的表記有時不甚顯明。
　　六、我們現在進一步討論揀選的第二步驟，在這種揀選當中，神恩的表示更有限制，更加特殊，因為雖然同是亞伯拉罕的一族，上帝卻拒絕了某些人，使另一些人留在他教會中，證明了他保留他們在他的兒女中。以實瑪利在先同的弟兄以撒一樣，得著相同的地位，因為那靈的約，也以割禮的表記，在他身上印證出來。但他首先被割棄了；後來以掃也被割棄；最後，數不清的眾人，幾乎一切的以色列人，都被割棄了。以撒被稱為亞伯拉罕之後；在雅各身上，也繼續著同一的稱呼。上帝在拒絕掃羅的事上，也顯示同樣的例子，而為詩人所大加讚頌：「他棄掉約瑟的帳棚，不揀選以法蓮支派，卻揀選猶大支派」（詩78：67，68）。這種例子，在以色列歷史上常常重演，以使神恩的奇妙奧秘，在這種變遷上能更加彰顯出來。我承認以實瑪利和以掃等都是因為自己的過犯而失掉了兒子的名分；因為那名分的附帶條件乃是信實地遵守神的約，而他們卻不守信遵約。然而神俯允情願揀選以色列人，而不揀選其他人民，這仍然是他的特別恩眷；正如詩篇上所說的：「別國他都沒有這樣待過；至於他的典章，他們向來沒有知道」（參詩147：20）。但是，我已經說過，有兩種程度不同的揀選；因為在對整個民族的揀選上面，上帝已經表明純粹是出於他的恩惠，並不受什麼律法的拘束，而是白白施賜的，因此沒有人能夠要求他把恩典作均等的分配，那非均等的分配適足以表示它是白白的恩賜。因此瑪拉基特別重責以色列人忘恩負義之罪，因為神不只把他們從整個人類揀選出來，而且是從一個聖潔的家分別出來，成為一特別選民的，而他們卻不虔地輕蔑他們那最仁慈的天父上帝。所以他說：「耶和華說，以掃不是雅各的哥哥么？我卻愛雅各，惡以掃」（瑪1：2，3）。上帝所認為當然的是以掃雅各二人同為一個聖潔的父親的兒子，同為約的繼承者，同為一個聖根的枝子，而雅各的後裔特別蒙恩承受寵眷，是負有特別重大的義務的，因為以掃為長子而被棄絕，而他們的祖父雅各，原居次位，卻被立為後裔，所以神因此證明他們是犯了雙重不知感恩的罪，也指責他們違反雙層的義務。
　　七、雖然很明顯地神在他奧秘的安排中，憑著他的旨意揀選和棄絕人，可是他的白白揀選只不過表明了一半，還要等到我們明白了某些個別的人的情形，這些人上帝不但賜予救恩，而且如此地表明出來；使那揀選的效果顯得十分確切，毫不游移。這一切都包含在保羅所提出的那一個種子里；原來兒子的名分雖然操在亞伯拉罕手中，然而他的許多後裔卻被當作敗壞的分子給剪除了，所以為要維持揀選的功效，必須追朔到元首的頭上，天父將一切他所揀選的，都在他身上聯繫起來，靠著這樣一個拆不散的團契，才能把他們和他自己聯合在一起。所以在對亞伯拉罕這一家的揀選，神表明了他的特殊恩眷，這是他所未曾給予別的民族的；但是在基督的肢體上，恩典的優越效果更為明顯；因為既與元首基督聯絡，他們就永不至失掉救恩。因此，保羅根據我們適才引用的瑪拉基書那一節經文推論說，當上帝訂立永生的約，呼召人民歸於他自己時，常有一種特別的揀選，揀選他們當中的一部分，所以他並不以不加分別的恩典來揀選了一切的人。「雅各是我所喜愛的」這話是指以色列全族，也就是先知認為與以掃的後人不同的。然而，這裡對於我們所提出以一個作為揀選榜樣的例子，並無矛盾，而這樣的揀選是不至於失掉了效力的。保羅說得對，凡真的屬於基督的，都可稱之為「剩餘」之民，因為經驗證明，一個大族的多數人往往離散消失，而只有一小部分的人存留著。所以要對一個民族作普遍的揀選，往往不可能有效和有永久性的，其顯然的一個理由，就是當上帝和他們立約時，他沒有給他們一種重生的靈，好使他們能夠守約到底；只有那外表的呼召，而沒有那足以保守他們的內在的恩典，這正是一種介乎棄絕全人類，和揀選少數信徒的中間途徑。因之，整個以色列族被稱為「上帝的產業」，然而其中許多人卻是與神無關的；但是，上帝既立約要作他們的天父和拯救者，他就著重於他白白賜予的恩眷，而不著重那大多數人的缺欠；這樣，他的真理並未被破壞，因為他之保存一部分余剩之民，使他們歸於自己，正可證明他對於自己的選召是不後悔的。因為神之結集聖教會歸於自己，時時從亞伯拉罕的子孫中，而不從別的俗民中，去行他的揀選，這乃是顧全他所立的約，這約既為眾人所違犯，他就把它限制於少數人，以免整個歸於失敗。總之，對亞伯拉罕後裔的普遍揀選乃是更大福份的一種有形表現，而這個福份，神只賜予眾人中的少數人。這就是保羅所以要小心地將那些按照肉體屬於亞伯拉罕後裔者，從那些以以撒為例的屬靈的兒女分別出來的理由。這並不是說，作為亞伯拉罕的後人乃是一件徒然無益的事（若那樣說，不免要侮辱到他所立之約的價值），卻是因為神的不可測度的安排預定了要使他的救恩只在以撒後人身上生效。但是，我奉勸讀者不要對任何方面存有成見，直到我們從聖經中獲得更多的解釋。根據聖經的清楚教訓，我們敢肯定地說，由於上帝的永久而不改變的安排，他早已按照自己的意旨，決定了要將誰接入他的救恩中，並將誰貶入滅亡。我們堅信這種安排，就被揀選者一方面說，是完全根據他白白施賜的仁愛，與人的功勞絲毫無關；對於那些神所定罪必須滅亡的人，他們不能進入生命的門，也是出自公正，無可非議，然而卻不可了解的判斷的。關於那些蒙揀選的人，我們認為呼召就是揀選的證據，而稱義也是另一個表明的標記，直到他們在榮耀中算為完全。上帝既以呼召和稱義來印證他所揀選的人，就把當蒙棄絕的惡人摒棄了，使他們不認識神的名，不能得到聖靈的幫助而成聖，好表示所等待他們的，只是他的審判。這裡，我願將許多愚昧人為企圖推翻預定論所虛構的置而不論。對那種一經提出，即充分證明其為虛偽的事，是不必加以反駁的。我所要討論的是那些為有識人士所爭論的，以及那些可能叫思想簡單的人發生困惑，或那些不虔的人，為要玷辱神的公義所提出的似是而非的題目。

CHAPTER 21.
OF THE ETERNAL ELECTION, BY WHICH GOD HAS PREDESTINATED SOME TO SALVATION, AND OTHERS TO DESTRUCTION.
The divisions of this chapter are,--I. The necessity and utility of the doctrine of eternal Election explained. Excessive curiosity restrained, sec. l, 2. II. Explanation to those who through false modesty shun the doctrine of Predestination, sec. 3, 4. III. The orthodox doctrine expounded.

Sections.

l. The doctrine of Election and Predestination. It is useful, necessary, and most sweet. Ignorance of it impairs the glory of God, plucks up humility by the roots, begets and fosters pride. The doctrine establishes the certainty of salvation, peace of conscience, and the true origin of the Church. Answer to two classes of men: 1. The curious.

2. A sentiment of Augustine confirmed by an admonition of our Savior and a passage of Solomon.

3. An answer to a second class--viz. those who are unwilling that the doctrine should be adverted to. An objection founded on a passage of Solomon, solved by the words of Moses.

4. A second objection--viz. That this doctrine is a stumbling-block to the profane. Answer 1. The same may be said of many other heads of doctrine. 2. The truth of God will always defend itself. Third objection--viz. That this doctrine is dangerous even to believers. Answer 1. The same objection made to Augustine. 2. We must not despise anything that God has revealed. Arrogance and blasphemy of such objections.

5. Certain cavils against the doctrine. 1. Prescience regarded as the cause of predestination. Prescience and predestination explained. Not prescience, but the good pleasure of God the cause of predestination. This apparent from the gratuitous election of the posterity of Abraham and the rejection of all others.

6. Even of the posterity of Abraham some elected and others rejected by special grace.

7. The Apostle shows that the same thing has been done in regard to individuals under the Christian dispensation.

1. THE covenant of life is not preached equally to all, and among those to whom it is preached, does not always meet with the same reception. This diversity displays the unsearchable depth of the divine judgment, and is without doubt subordinate to God's purpose of eternal election. But if it is plainly owing to the mere pleasure of God that salvation is spontaneously offered to some, while others have no access to it, great and difficult questions immediately arise, questions which are inexplicable, when just views are not entertained concerning election and predestination. To many this seems a perplexing subject, because they deem it most incongruous that of the great body of mankind some should be predestinated to salvation, and others to destruction. How ceaselessly they entangle themselves will appear as we proceed. We may add, that in the very obscurity which deters them, we may see not only the utility of this doctrine, but also its most pleasant fruits. We shall never feel persuaded as we ought that our salvation flows from the free mercy of God as its fountain, until we are made acquainted with his eternal election, the grace of God being illustrated by the contrast--viz. that he does not adopt all promiscuously to the hope of salvation, but gives to some what he denies to others. It is plain how greatly ignorance of this principle detracts from the glory of God, and impairs true humility. But though thus necessary to be known, Paul declares that it cannot be known unless God, throwing works entirely out of view, elect those whom he has predestined. His words are, "Even so then at this present time also, there is a remnant according to the election of grace. And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work," (Rom. 11:6). If to make it appear that our salvation flows entirely from the good mercy of God, we must be carried back to the origin of election, then those who would extinguish it, wickedly do as much as in them lies to obscure what they ought most loudly to extol, and pluck up humility by the very roots. Paul clearly declares that it is only when the salvation of a remnant is ascribed to gratuitous election, we arrive at the knowledge that God saves whom he wills of his mere good pleasure, and does not pay a debt, a debt which never can be due. Those who preclude access, and would not have any one to obtain a taste of this doctrine, are equally unjust to God and men, there being no other means of humbling us as we ought, or making us feel how much we are bound to him. Nor, indeed, have we elsewhere any sure ground of confidence. This we say on the authority of Christ, who, to deliver us from all fear, and render us invincible amid our many dangers, snares and mortal conflicts, promises safety to all that the Father has taken under his protection (John 10:26). From this we infer, that all who know not that they are the peculiar people of God, must be wretched from perpetual trepidation, and that those therefore, who, by overlooking the three advantages which we have noted, would destroy the very foundation of our safety, consult ill for themselves and for all the faithful. What? Do we not here find the very origin of the Church, which, as Bernard rightly teaches (Serm. in Cantic). could not be found or recognized among the creatures, because it lies hid (in both cases wondrously) within the lap of blessed predestination, and the mass of wretched condemnation?

But before I enter on the subject, I have some remarks to address to two classes of men. The subject of predestination, which in itself is attended with considerable difficulty is rendered very perplexed and hence perilous by human curiosity, which cannot be restrained from wandering into forbidden paths and climbing to the clouds determined if it can that none of the secret things of God shall remain unexplored. When we see many, some of them in other respects not bad men, every where rushing into this audacity and wickedness, it is necessary to remind them of the course of duty in this matter. First, then, when they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in inextricable labyrinth.49[6] For it is not right that man should with impunity pry into things which the Lord has been pleased to conceal within himself, and scan that sublime eternal wisdom which it is his pleasure that we should not apprehend but adore, that therein also his perfections may appear. Those secrets of his will, which he has seen it meet to manifest, are revealed in his word--revealed in so far as he knew to be conducive to our interest and welfare.

2. "We have come into the way of faith," says Augustine: "let us constantly adhere to it. It leads to the chambers of the king, in which are hidden all the treasures of wisdom and knowledge. For our Lord Jesus Christ did not speak invidiously to his great and most select disciples when he said, ëI have yet many things to say unto you, but ye cannot bear them now,' (John 16:12). We must walk, advance, increase, that our hearts may be able to comprehend those things which they cannot now comprehend. But if the last day shall find us making progress, we shall there learn what here we could not," (August. Hom. in Joann). If we give due weight to the consideration, that the word of the Lord is the only way which can conduct us to the investigation of whatever it is lawful for us to hold with regard to him--is the only light which can enable us to discern what we ought to see with regard to him, it will curb and restrain all presumption. For it will show us that the moment we go beyond the bounds of the word we are out of the course, in darkness, and must every now and then stumble, go astray, and fall. Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is no less infatuated than to walk where there is no path, or to seek light in darkness. Let us not be ashamed to be ignorant in a matter in which ignorance is learning. Rather let us willingly abstain from the search after knowledge, to which it is both foolish as well as perilous, and even fatal to aspire. If an unrestrained imagination urges us, our proper course is to oppose it with these words, "It is not good to eat much honey: so for men to search their own glory is not glory," (Prov. 25:27). There is good reason to dread a presumption which can only plunge us headlong into ruin.

3. There are others who, when they would cure this disease, recommend that the subject of predestination should scarcely if ever be mentioned, and tell us to shun every question concerning it as we would a rock. Although their moderation is justly commendable in thinking that such mysteries should be treated with moderation, yet because they keep too far within the proper measure, they have little influence over the human mind, which does not readily allow itself to be curbed. Therefore, in order to keep the legitimate course in this matter, we must return to the word of God, in which we are furnished with the right rule of understanding. For Scripture is the school of the Holy Spirit, in which as nothing useful and necessary to be known has been omitted, so nothing is taught but what it is of importance to know. Every thing, therefore delivered in Scripture on the subject of predestination, we must beware of keeping from the faithful, lest we seem either maliciously to deprive them of the blessing of God, or to accuse and scoff at the Spirit, as having divulged what ought on any account to be suppressed. Let us, I say, allow the Christian to unlock his mind and ears to all the words of God which are addressed to him, provided he do it with this moderation--viz. that whenever the Lord shuts his sacred mouth, he also desists from inquiry. The best rule of sobriety is, not only in learning to follow wherever God leads, but also when he makes an end of teaching, to cease also from wishing to be wise. The danger which they dread is not so great that we ought on account of it to turn away our minds from the oracles of God. There is a celebrated saying of Solomon, "It is the glory of God to conceal a thing," (Prov. 25:2). But since both piety and common sense dictate that this is not to be understood of every thing, we must look for a distinction, lest under the pretence of modesty and sobriety we be satisfied with a brutish ignorance. This is clearly expressed by Moses in a few words, "The secret things belong unto the Lord our God: but those things which are revealed belong unto us, and to our children for ever," (Deut. 29:29). We see how he exhorts the people to study the doctrine of the law in accordance with a heavenly decree, because God has been pleased to promulgate it, while he at the same time confines them within these boundaries, for the simple reason that it is not lawful for men to pry into the secret things of God.

4. I admit that profane men lay hold of the subject of predestination to carp, or cavil, or snarl, or scoff. But if their petulance frightens us, it will be necessary to conceal all the principal articles of faith, because they and their fellows leave scarcely one of them unassailed with blasphemy. A rebellious spirit will display itself no less insolently when it hears that there are three persons in the divine essence, than when it hears that God when he created man foresaw every thing that was to happen to him. Nor will they abstain from their jeers when told that little more than five thousand years have elapsed since the creation of the world. For they will ask, Why did the power of God slumber so long in idleness? In short, nothing can be stated that they will not assail with derision. To quell their blasphemies, must we say nothing concerning the divinity of the Son and Spirit? Must the creation of the world be passed over in silence? No! The truth of God is too powerful, both here and everywhere, to dread the slanders of the ungodly, as Augustine powerfully maintains in his treatise, De Bono Perseverantiae (cap. 14ñ20). For we see that the false apostles were unable, by defaming and accusing the true doctrine of Paul, to make him ashamed of it. There is nothing in the allegation that the whole subject is fraught with danger to pious minds, as tending to destroy exhortation, shake faith, disturb and dispirit the heart. Augustine disguises not that on these grounds he was often charged with preaching the doctrine of predestination too freely, but, as it was easy for him to do, he abundantly refutes the charge. As a great variety of absurd objections are here stated, we have thought it best to dispose of each of them in its proper place (see chap. 23). Only I wish it to be received as a general rule, that the secret things of God are not to be scrutinized, and that those which he has revealed are not to be overlooked, lest we may, on the one hand, be chargeable with curiosity, and, on the other, with ingratitude. For it has been shrewdly observed by Augustine (de Genesi ad Literam, Lib. 5), that we can safely follow Scripture, which walks softly, as with a mother's step, in accommodation to our weakness. Those, however, who are so cautious and timid, that they would bury all mention of predestination in order that it may not trouble weak minds, with what color, pray, will they cloak their arrogance, when they indirectly charge God with a want of due consideration, in not having foreseen a danger for which they imagine that they prudently provide? Whoever, therefore, throws obloquy on the doctrine of predestination, openly brings a charge against God, as having inconsiderately allowed something to escape from him which is injurious to the Church.

5. The predestination by which God adopts some to the hope of life, and adjudges others to eternal death, no man who would be thought pious ventures simply to deny; but it is greatly caviled at, especially by those who make prescience its cause. We, indeed, ascribe both prescience and predestination to God; but we say, that it is absurd to make the latter subordinate to the former (see chap. 22 sec. 1). When we attribute prescience to God, we mean that all things always were, and ever continue, under his eye; that to his knowledge there is no past or future, but all things are present, and indeed so present, that it is not merely the idea of them that is before him (as those objects are which we retain in our memory), but that he truly sees and contemplates them as actually under his immediate inspection. This prescience extends to the whole circuit of the world, and to all creatures. By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death. This God has testified, not only in the case of single individuals; he has also given a specimen of it in the whole posterity of Abraham, to make it plain that the future condition of each nation lives entirely at his disposal: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot of his inheritance," (Deut. 32:8, 9). The separation is before the eyes of all; in the person of Abraham, as in a withered stock, one people is specially chosen, while the others are rejected; but the cause does not appear, except that Moses, to deprive posterity of any handle for glorying, tells them that their superiority was owing entirely to the free love of God. The cause which he assigns for their deliverance is, "Because he loved thy fathers, therefore he chose their seed after them," (Deut. 4:37); or more explicitly in another chapter, "The Lord did not set his love upon you, nor choose you, because you were more in number than any people: for ye were the fewest of all people: but because the Lord loved you," (Deut. 7:7, 8). He repeatedly makes the same intimations, "Behold, the heaven, and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and he chose their seed after them," (Deut. 10:14, 15). Again, in another passage, holiness is enjoined upon them, because they have been chosen to be a peculiar people; while in another, love is declared to be the cause of their protection (Deut. 23:5). This, too, believers with one voice proclaim, "He shall choose our inheritance for us, the excellency of Jacob, whom he loved," (Ps. 47:4). The endowments with which God had adorned them, they all ascribe to gratuitous love, not only because they knew that they had not obtained them by any merit, but that not even was the holy patriarch endued with a virtue that could procure such distinguished honor for himself and his posterity. And the more completely to crush all pride, he upbraids them with having merited nothing of the kind, seeing they were a rebellious and stiff-necked people (Deut. 9:6). Often, also, do the prophets remind the Jews of this election by way of disparagement and opprobrium, because they had shamefully revolted from it. Be this as it may, let those who would ascribe the election of God to human worth or merit come forward. When they see that one nation is preferred to all others, when they hear that it was no feeling of respect that induced God to show more favor to a small and ignoble body, nay, even to the wicked and rebellious, will they plead against him for having chosen to give such a manifestation of mercy? But neither will their obstreperous words hinder his work, nor will their invectives, like stones thrown against heaven, strike or hurt his righteousness; nay, rather they will fall back on their own heads. To this principle of a free covenant, moreover, the Israelites are recalled whenever thanks are to be returned to God, or their hopes of the future to be animated. "The Lord he is God," says the Psalmist; "it is he that has made us, and not we ourselves: we are his people, and the sheep of his pasture," (Ps. 100:3; 95:7). The negation which is added, "not we ourselves," is not superfluous, to teach us that God is not only the author of all the good qualities in which men excel, but that they originate in himself, there being nothing in them worthy of so much honor. In the following words also they are enjoined to rest satisfied with the mere good pleasure of God: "O ye seed of Abraham, his servant; ye children of Jacob, his chosen," (Ps. 105:6). And after an enumeration of the continual mercies of God as fruits of election, the conclusion is, that he acted thus kindly because he remembered his covenant. With this doctrine accords the song of the whole Church, "They got not the land in possession by their own sword, neither did their own arm save them; but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them," (Ps. 44:3). It is to be observed, that when the land is mentioned, it is a visible symbol of the secret election in which adoption is comprehended. To like gratitude David elsewhere exhorts the people, "Blessed is the nation whose God is the Lord, and the people whom he has chosen for his own inheritance," (Ps. 33:12). Samuel thus animates their hopes, "The Lord will not forsake his people for his great name's sake: because it has pleased the Lord to make you his people," (1 Sam. 12:22). And when David's faith is assailed, how does he arm himself for the battle? "Blessed is the man whom thou choosest, and causes to approach unto thee, that he may dwell in thy courts," (Ps. 65:4). But as the hidden election of God was confirmed both by a first and second election, and by other intermediate mercies, Isaiah thus applies the terms "The Lord will have mercy on Jacob, and will yet choose Israel," (Isa. 14:1). Referring to a future period, the gathering together of the dispersion, who seemed to have been abandoned, he says, that it will be a sign of a firm and stable election, notwithstanding of the apparent abandonment. When it is elsewhere said, "I have chosen thee, and not cast thee away," (Isa. 41:9), the continual course of his great liberality is ascribed to paternal kindness. This is stated more explicitly in Zechariah by the angel, the Lord "shall choose Jerusalem again," as if the severity of his chastisements had amounted to reprobation, or the captivity had been an interruption of election, which, however, remains inviolable, though the signs of it do not always appear.

6. We must add a second step of a more limited nature, or one in which the grace of God was displayed in a more special form, when of the same family of Abraham God rejected some, and by keeping others within his Church showed that he retained them among his sons. At first Ishmael had obtained the same rank with his brother Isaac, because the spiritual covenant was equally sealed in him by the symbol of circumcision. He is first cut off, then Esau, at last an innumerable multitude, almost the whole of Israel. In Isaac was the seed called. The same calling held good in the case of Jacob. God gave a similar example in the rejection of Saul. This is also celebrated in the psalm, "Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: but chose the tribe of Judah," (Ps. 78:67, 68). This the sacred history sometimes repeats that the secret grace of God may be more admirably displayed in that change. I admit that it was by their own fault Ishmael, Esau, and others, fell from their adoption; for the condition annexed was, that they should faithfully keep the covenant of God, whereas they perfidiously violated it. The singular kindness of God consisted in this, that he had been pleased to prefer them to other nations; as it is said in the psalm, "He has not dealt so with any nation: and as for his judgments, they have not known them," (Ps. 147:20). But I had good reason for saying that two steps are here to be observed; for in the election of the whole nation, God had already shown that in the exercise of his mere liberality he was under no law but was free, so that he was by no means to be restricted to an equal division of grace, its very inequality proving it to be gratuitous. Accordingly, Malachi enlarges on the ingratitude of Israel, in that being not only selected from the whole human race, but set peculiarly apart from a sacred household; they perfidiously and impiously spurn God their beneficent parent. "Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, and I hated Esau," (Mal. 1:2, 3). For God takes it for granted, that as both were the sons of a holy father, and successors of the covenant, in short, branches from a sacred root, the sons of Jacob were under no ordinary obligation for having been admitted to that dignity; but when by the rejection of Esau the first born, their progenitor though inferior in birth was made heir, he charges them with double ingratitude, in not being restrained by a double tie.

7. Although it is now sufficiently plain that God by his secret counsel chooses whom he will while he rejects others, his gratuitous election has only been partially explained until we come to the case of single individuals, to whom God not only offers salvation, but so assigns it, that the certainty of the result remains not dubious or suspended.49[7] These are considered as belonging to that one seed of which Paul makes mention (Rom. 9:8; Gal. 3:16, &c). For although adoption was deposited in the hand of Abraham, yet as many of his posterity were cut off as rotten members, in order that election may stand and be effectual, it is necessary to ascend to the head in whom the heavenly Father has connected his elect with each other, and bound them to himself by an indissoluble tie. Thus in the adoption of the family of Abraham, God gave them a liberal display of favor which he has denied to others; but in the members of Christ there is a far more excellent display of grace, because those ingrafted into him as their head never fail to obtain salvation. Hence Paul skillfully argues from the passage of Malachi which I quoted (Rom. 9:13; Mal. 1:2), that when God, after making a covenant of eternal life, invites any people to himself, a special mode of election is in part understood, so that he does not with promiscuous grace effectually elect all of them. The words, "Jacob have I loved," refer to the whole progeny of the patriarch, which the prophet there opposes to the posterity of Esau. But there is nothing in this repugnant to the fact, that in the person of one man is set before us a specimen of election, which cannot fail of accomplishing its object. It is not without cause Paul observes, that these are called a remnant (Rom. 9:27; 11:5); because experience shows that of the general body many fall away and are lost, so that often a small portion only remains. The reason why the general election of the people is not always firmly ratified, readily presents itself--viz. that on those with whom God makes the covenant, he does not immediately bestow the Spirit of regeneration, by whose power they persevere in the covenant even to the end. The external invitation, without the internal efficacy of grace which would have the effect of retaining them, holds a kind of middle place between the rejection of the human race and the election of a small number of believers. The whole people of Israel are called the Lord's inheritance, and yet there were many foreigners among them. Still, because the covenant which God had made to be their Father and Redeemer was not altogether null, he has respect to that free favor rather than to the perfidious defection of many; even by them his truth was not abolished, since by preserving some residue to himself, it appeared that his calling was without repentance. When God ever and anon gathered his Church from among the sons of Abraham rather than from profane nations, he had respect to his covenant, which, when violated by the great body, he restricted to a few, that it might not entirely fail. In short, that common adoption of the seed of Abraham was a kind of visible image of a greater benefit which God deigned to bestow on some out of many. This is the reason why Paul so carefully distinguishes between the sons of Abraham according to the flesh and the spiritual sons who are called after the example of Isaac. Not that simply to be a son of Abraham was a vain or useless privilege (this could not be said without insult to the covenant), but that the immutable counsel of God, by which he predestinated to himself whomsoever he would, was alone effectual for their salvation. But until the proper view is made clear by the production of passages of Scripture, I advise my readers not to prejudge the question. We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy, without any respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment. In regard to the elect, we regard calling as the evidence of election, and justification as another symbol of its manifestation, until it is fully accomplished by the attainment of glory. But as the Lord seals his elect by calling and justification, so by excluding the reprobate either from the knowledge of his name or the sanctification of his Spirit, he by these marks in a manner discloses the judgment which awaits them. I will here omit many of the fictions which foolish men have devised to overthrow predestination. There is no need of refuting objections which the moment they are produced abundantly betray their hollowness. I will dwell only on those points which either form the subject of dispute among the learned, or may occasion any difficulty to the simple, or may be employed by impiety as specious pretexts for assailing the justice of God.

[4]96 496 Thus Eck boasts that he had written of predestination to exercise his youthful spirits.

[4]97 497 On predestination, see the pious and very learned obsesrvations of Luther, tom. 1 p. 86, fin., and p. 87, fin. Tom. 3 ad Psal. 22:8. Tom. 5 in Joann. 117. Also his Prefatio in Epist. ad Rom. and Adv. Erasmum de Servo Arbitrio, p. 429, sqq. 452, 463. Also in Psal. 139.