The Online Library of Liberty

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• Introduction
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• The Divine Feudal Law Represented
• §1.
• §2.
• §3
• §4
• §5
• §6
• §7
• §8
• §9
• §10
• §11
• §12
• §13
• §14.
• §15
• §16
• §17
• §18
• §19
• §20
• §21
• §22
• §23
• §24.
• §25
• §26
• §27
• §28
• §29
• §30
• §31
• §32
• §33
• §34
• §35
• §36
• §37
• §38
• §39.
• §40
• §41
• §42
• §43
• §44
• §45
• §46
• §47
• §48
• §49
• §50
• §51
• §52
• §53
• §54
• §55
• §56
• §57
• §58
• §59
• §60
• §61
• §62
• §63
• §64
• §65
• §66
• §67
• §68
• §69
• §70
• §71
• §72
• §73
• §74
• §75
• §76
• §77
• §78
• §79
• §80
• §81
• §82
• §83
• §84
• §85
• §86
• §87
• §88
• §89
• §90
• §91
• §92
• §93
• §94

§73

Concerning the Calling of the Reprobate.Further, concerning the calling of the Reprobate, Jurieu delivers himself thus: God has had indeed a Will to call them, because he has call’d them, but he has not had a Will to draw them to Himself, because he will not draw any one but his own. For among these whom God externally calls, there are some whom God calls so, as that with the Force of his Grace inclining their Minds, he sweetly allures them to himself. Others there are to whom the Invitation and Offer of Salvation is made for this end, that they may be rendred inexcusable, and may perish by their own Fault.50 But they seem to us to think much more Reverently of the Goodness and Sincerity of God, who say that God seriously Wills that all should obey his Call, and that there is nothing wanting or omitted on his part but that they may do so. But yet he does not so far intend the Power of his Grace, but that they who are call’d can reject the Call, and by their own Fault fall short of the offer’d Benefit. Tho’ Jurieu presently afterwards endeavours to moderate the harshness of his Assertion by subjoining, Never has God properly speaking propos’d to himself this end of the external Vocation, to wit, that he might render Men unexcusable. God does not call the Reprobate but by accident, because they are mingled with the Good and the Elect: All things are done in the World for the sake of the Elect: The Vocation is of the Elect, as also the other Gifts of God. But the Elect cannot be call’d alone, they lie hid in a Multitude. The Call is made by Men who know not the secret Purposes of God. Therefore the Word and Preaching are directed indifferently towards all, and the Ambassadour of God ought to suppose that all are Elected, or at least may be.51 This Reasoning perhaps shows why he who speaks to a great Congregation, may frame his Discourse so as supposing them all to be Elected. But it is not for this Reason necessary that the Holy Scripture must speak thus, That God would have all Men sav’d, that he calls them all, that he requires Repentance of all. But on the other side it must be said God does directly and seriously call even the Wicked, that he may demonstrate his Goodness, and may take from them all Pretence for Complaint, as if it came to pass by him that they Eternally miscarry: And it is not either the manifest, or secret Decree of God, but their own Wickedness which is in fault, that they do not enjoy his Goodwill. So Ezeck. 2:3. The People to whom the Prophet is sent by God, is universally said to be Stiff-necked, Obstinate and Rebellious: To whom nevertheless he is commanded to declare the Word of God, whether they would hear or not hear. And nevertheless in that very Prophet, Chap. 33. Ver. 11. and Chap. 18. Ver. 13. God solemnly testifies that he desires not the Death of a Sinner, but rather that he would turn and live. But if it pleas’d God to afford his serious Call only to certain Men, it would not be at all difficult to difference them by some certain Note or Mark, that what is Holy might not be thrown to Swine. As when the Saviour sent out his Disciples to make their first Essay at Preaching, he appointed the particular Places where they should Preach the Gospel, and where they should not do it, Mat. 10:5, 6. And when God at a certain time would not that Paul should Preach the Word in Asia and Bithynia, he forbade him the doing it.

[50.]Jurieu, De Pace, p. 15.

[51.]Ibid.