The Institution of Christian Religion

The old writers in this point also, are sometime to precisely afraid,§3 simply to confess the truth, because they fear least they should so open a window to wickedness, to speak irreverently of the works of God. Which sobriety as I embrace, so I think it nothing dangerous, if we simply hold what the Scripture teacheth.¹ Augustine him self sometime was not free from that superstition, as where he saith, that hardening and blinding, pertain not to the work of God, but to his foreknowledge. But the phrases of scripture allow not these subtleties, which phrases do plainly show that there is therein somewhat else of God, besides his foreknowledge. And Augustine himself, in his v. book against Julianus, goeth earnestly about with a long process, to prove that sins are not only of the permission or sufferance of God, but also of his power, that so former sins might be punished. Likewise, that which they being fourth, concerning permission, is to weak to stand. It is oftentimes said, that God blindeth and hardeneth the reprobate, that he turneth, boweth, & moveth their hearts, as I have else where taught more at large. But of what manner it is, it is never expressed, if we flee to free foreknowledge or sufferance. Therefore we answer that it is done after two manners. For first, where as when his light is taken away, there remaineth nothing but darkness ⟨image 105⟩and blindness: where as when his spirit is taken away, our hearts ware hard and become stones: where as when his direction ceaseth, they are wrested into crookedness, it is well said that he doeth blind, harden & bow them from whom he taketh away the power to see, obey and do rightly. The second manner, which cometh near to the property of the words, is that for the executing of his judgements by Satan the minister of his wrath, he both appointeth their purposes to what end it pleaseth him, and stirreth up their wills, & strengtheneth their endeavours.² So when Moses rehearseth that king Sehon did not give passage to the people, because God had hardened his spirit, and made his heart obstinate, he by and by adjoineth the end of his purpose: that he might (saith he) give him into our hands. Therefore because it was Gods will to have him destroyed, the making of his heart obstinate, was Gods preparation to his destruction.