Book Second · Chapter 2 · Man Now Deprived Of Freedom Of Will, And Miserably Enslaved. · 5

17. The sum of the whole is this: From a general survey of the human race, it appears that one of the essential properties of our nature is reason, which distinguishes us from the lower animals, just as these by means of sense are distinguished from inanimate objects. For although some individuals are born without reason, that defect does not impair the general kindness of God, but rather serves to remind us, that whatever we retain ought justly to be ascribed to the Divine indulgence. Had God not so spared us, our revolt would have carried along with it the entire destruction of nature. In that some excel in acuteness, and some in judgment, while others have greater readiness in learning some peculiar art, God, by this variety commends his favour toward us, lest any one should presume to arrogate to himself that which flows from His mere liberality. For whence is it that one is more excellent than another, but that in a common nature the grace of God is specially displayed in passing by many and thus proclaiming that it is under obligation to none. We may add, that each individual is brought under particular influences according to his calling. Many examples of this occur in the Book of Judges, in which the Spirit of the Lord is said to have come upon those whom he called to govern his people (Judges 6:34). In short, in every distinguished act there is a special inspiration. Thus it is said of Saul, that "there went with him a band of men whose hearts the Lord had touched," (1 Sam. 10:26). And when his inauguration to the kingdom is foretold, Samuel thus addresses him, "The Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man," (1 Sam. 10:6). This extends to the whole course of government, as it is afterwards said of David, "The Spirit of the Lord came upon David from that day forward," (1 Sam. 16:13). The same thing is elsewhere said with reference to particular movements. Nay, even in Homer, men are said to excel in genius, not only according as Jupiter has distributed to each, but according as he leads them day by day, oJion ejp e\ma" a[geisi. And certainly experience shows when those who were most skilful and ingenious stand stupefied, that the minds of men are entirely under the control of God, who rules them every moment. Hence it is said, that "He poureth contempt upon princes, and causeth them to wander in the wilderness where there is no way," (Ps. 107:40). Still, in this diversity we can trace some remains of the divine image distinguishing the whole human race from other creatures.

18. We must now explain what the power of human reason is, in regard to the kingdom of God, and spiritual discernments which consists chiefly of three things--the knowledge of God, the knowledge of his paternal favour towards us, which constitutes our salvation, and the method of regulating of our conduct in accordance with the Divine Law. With regard to the former two, but more properly the second, men otherwise the most ingenious are blinder than moles. I deny not, indeed, that in the writings of philosophers we meet occasionally with shrewd and apposite remarks on the nature of God, though they invariably savour somewhat of giddy imagination. As observed above, the Lord has bestowed on them some slight perception of his Godhead that they might not plead ignorance as an excuse for their impiety, and has, at times, instigated them to deliver some truths, the confession of which should be their own condemnation. Still, though seeing, they saw not. Their discernment was not such as to direct them to the truth, far less to enable them to attain it, but resembled that of the bewildered traveller, who sees the flash of lightning glance far and wide for a moment, and then vanish into the darkness of the night, before he can advance a single step. So far is such assistance from enabling him to find the right path. Besides, how many monstrous falsehoods intermingle with those minute particles of truth scattered up and down in their writings as if by chance. In short, not one of them even made the least approach to that assurance of the divine favour, without which the mind of man must ever remain a mere chaos of confusion. To the great truths, What God is in himself, and what he is in relation to us, human reason makes not the least approach. (See Book 3 c. 2 sec. 14, 15, 16).

19. But since we are intoxicated with a false opinion of our own discernment, and can scarcely be persuaded that in divine things it is altogether stupid and blind, I believe the best course will be to establish the fact, not by argument, but by Scripture. Most admirable to this effect is the passage which I lately quoted from John, when he says, "In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not," (John 1:4, 5). He intimates that the human soul is indeed irradiated with a beam of divine light, so that it is never left utterly devoid of some small flame, or rather spark, though not such as to enable it to comprehend God. And why so? Because its acuteness is, in reference to the knowledge of God, mere blindness. When the Spirit describes men under the term darkness, he declares them void of all power of spiritual intelligence. For this reason, it is said that believers, in embracing Christ, are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God," (John 1:13); in other words, that the flesh has no capacity for such sublime wisdom as to apprehend God, and the things of God, unless illumined by His Spirit. In like manner our Saviour, when he was acknowledged by Peter, declared that it was by special revelation from the Father (Mt. 16:17).

20. If we were persuaded of a truth which ought to be beyond dispute--viz. that human nature possesses none of the gifts which the elect receive from their heavenly Father through the Spirit of regeneration, there would be no room here for hesitation. For thus speaks the congregation of the faithful, by the mouth of the prophet: "With thee is the fountain of life: in thy light shall we see light," (Ps. 36:9). To the same effect is the testimony of the Apostle Paul, when he declares, that "no man can say that Jesus is the Lord, but by the Holy Ghost," (1 Cor. 12:3). And John Baptist, on seeing the dullness of his disciples, exclaims, "A man can receive nothing, unless it be given him from heaven," (John 3:27). That the gift to which he here refers must be understood not of ordinary natural gifts, but of special illumination, appears from this--that he was complaining how little his disciples had profited by all that he had said to them in commendation of Christ. "I see," says he, "that my words are of no effect in imbuing the minds of men with divine things, unless the Lord enlighten their understandings by His Spirit." Nay, Moses also, while upbraiding the people for their forgetfulness, at the same time observes, that they could not become wise in the mysteries of God without his assistance. "Ye have seen all that the Lord did before your eyes in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land; the great temptations which thine eyes have seen, the signs, and these great miracles: yet the Lord has not given you an heart to perceive, and eyes to see, and ears to hear, unto this, day," (Deut. 29:2, 3, 4). Would the expression have been stronger had he called us mere blocks in regard to the contemplation of divine things? Hence the Lord, by the mouth of the Prophet, promises to the Israelites as a singular favour, "I will give them an heart to know me," (Jer. 24:7); intimating, that in spiritual things the human mind is wise only in so far as he enlightens it. This was also clearly confirmed by our Saviour when he said, "No man can come to me, except the Father which has sent me draw him," (John 6:44). Nay, is not he himself the living image of his Father, in which the full brightness of his glory is manifested to us? Therefore, how far our faculty of knowing God extends could not be better shown than when it is declared, that though his image is so plainly exhibited, we have not eyes to perceive it. What? Did not Christ descend into the world that he might make the will of his Father manifest to men, and did he not faithfully perform the office? True! He did; but nothing is accomplished by his preaching unless the inner teacher, the Spirit, open the way into our minds. Only those, therefore, come to him who have heard and learned of the Father. And in what is the method of this hearing and learning? It is when the Spirit, with a wondrous and special energy, forms the ear to hear and the mind to understand. Lest this should seem new, our Saviour refers to the prophecy of Isaiah, which contains a promise of the renovation of the Church. "For a small moment have I forsaken thee; but with great mercies will I gather thee," (Is. 54:7). If the Lord here predicts some special blessing to his elect, it is plain that the teaching to which he refers is not that which is common to them with the ungodly and profane.

It thus appears that none can enter the kingdom of God save those whose minds have been renewed by the enlightening of the Holy Spirit. On this subject the clearest exposition is given by Paul, who, when expressly handling it, after condemning the whole wisdom of the world as foolishness and vanity, and thereby declaring man's utter destitution, thus concludes, "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, for they are spiritually discerned," (1 Cor. 2:14). Whom does he mean by the "natural man"? The man who trusts to the light of nature. Such a man has no understanding in the spiritual mysteries of God. Why so? Is it because through sloth he neglects them? Nay, though he exert himself, it is of no avail; they are "spiritually discerned." And what does this mean? That altogether hidden from human discernment, they are made known only by the revelation of the Spirit; so that they are accounted foolishness wherever the Spirit does not give light. The Apostle had previously declared, that "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him;" nay, that the wisdom of the world is a kind of veil by which the mind is prevented from beholding God (1 Cor. 2:9). What would we more? The Apostle declares that God has "made foolish the wisdom of this world," (1 Cor. 1:20); and shall we attribute to it an acuteness capable of penetrating to God, and the hidden mysteries of his kingdom? Far from us be such presumption!