Traill:

“3. Grace is considered as it is in the vessels that receive it, in men that partake of it. And here it will be needful to distinguish. The grace of God as received, comes under a very notable distinction of common grace, and saving grace, or special. Somewhat hath been hinted of the same distinction, betwixt common and special saving mercy. But of this distinction, as to grace received, I would speak more fully.

First, Common grace is so called, not because it is ordinary and usual, (for in bad times it is rare enough), but because it is not saving. It is most likely, that in such happy times (which we cannot now boast of, but only hope for) when saving grace is bestowed on many, common grace is dispensed more frequently also. That there is such a thing as common grace, is as certain, as it is that there is such a creature (if I may so call him) as a hypocrite in the church, or in the world. For an hypocrite is nothing else but an unrenewed sinner, painted over with more or less common grace. And to men that see the outside of others only, he may appear like a true Christian.

I would give some particular instances of this common grace.

1. There is a common enlightening grace, a common illumination, Heb. vi. 4. and x. 26. The apostle supposeth, that there is an enlightening, and a receiving a knowledge of the truth that may be where a fatal apostasy may follow. The Lord may give the light of his word; and, in and by that light, may dart in some clear beams of gospel-truth on such that are led no farther. It is far from being true, that all knowing heads have sound hearts. There may be, and often is, much clear light in the mind about points of saving truth, when there is no sense, no savour, no faith in the heart. Acts xxvi. we find Paul speaking in the most noble assembly that it is like he ever spoke in; a King and a Queen, and a Roman Governor greater than both. In this august assembly, Paul, though a prisoner in bonds, remembers his being an apostle, and preacheth Christ, and takes Christ’s grace in converting him for his text: ver. 24. When he is thus speaking, Festus said with a loud voice, Paul thou art beside thyself: much learning doth make thee mad. At the same time, ver. 28. Agrippa said unto Paul, Almost thou persuadest me to be a Christian. This was a great deal better than Festus’s word, yet a poor word in itself. It spoke some glancing of ineffectual light on his mind. An almost Christian, and no more, is but a sinner almost saved, and no more; or one that is no Christian, and never saved at all.

2. There is common awakening grace. The Lord sometimes alarms the consciences of the ungodly, and may raise a great sense of sin in such as are never forgiven; and fears of hell, yea, a foretaste of hell, in some that never escape it. I have sinned, Saith Pharaoh; I have sinned saith Saul: I have sinned (saith Judas), in betraying innocent blood. Alas, poor wretch! it had been better to have confessed his sin against his master, to his master, than to his murderers. Felix trembled when Paul preached. It was grace in God to come so near to him, and great power was put forth. What else could make such a great prince as Felix was, to tremble at the words of a poor prisoner standing before him in his chains? Awakening grace is but common grace. The law wounds many a conscience that the gospel doth not heal, because not applied to. No wound can the law make, which the gospel cannot heal. Boast not of your wounds by the law, unless you can tell how you were healed. There is no cure for a conscience wounded by sin and by the law, but the blood of Jesus shed for sin. Did ye come to it? Heb. xii. 24. Did he apply it to you? Were you cured of your wounds before ye went to him, and before he came to you? Woeful is that cure, and worse than the wound. Many poor creatures are wounded by the law, and to the law they go for healing. But God never appointed the law to heal a wounded conscience; and it never did, nor can, nor will, to the end of the world, nor to eternity. It is Christ’s name, and property, and glory, to be the only physician of souls; and all must die of the disease of sin, that are not his happy patients.

3. There is common restraining grace; an act of God’s grace and wisdom, which he often puts forth in his ruling of this wicked world. How quickly would this earth become a hell, were it not for this restraining grace? if all unrenewed men were permitted by God, to commit all the sin Satan tempts to, and their natures incline them to, there would be no living in this world for the godly. This restraining grace we find a Heathen had: Gen. xx. 6. I with-held thee from sinning against me, saith the Lord to Abimelech. And, which is more, we find a great saint praying for it, Psal, xix. 13. Keep back thy servant also from presumptuous sins, let them not have dominion over me: that is, “Lay a powerful restraint on me by thy grace, that when I am tempted, my way may be hedged up, and I may be kept from complying with the temptation.” But yet bare restraining grace is not desired by a Christian in good case, without sanctifying grace. He desires not only the restraining of the outward acts of sin, but the removing of inward inclinations to sin; he begs the renewing and changing of the heart. So David, when he had fallen foully, by the strength of inward corruption, and God’s leaving him to himself; when recovered by grace, and renewed unto repentance, prays like a wise believer, Psal. li. 10. Create in me a clean heart, O God; and renew a right spirit within me.

4. There is common assisting grace. Many a bad man hath had good assistance from God in a good work. The Spirit of God hath clothed many, and enabled them to great and good works, which God gets service by, and the world good by, though the doers thereof be not accepted: Matth. vii. 22. Many shall say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? All great things, and all done in Christ’s name, and done by his assistance. In their costing out of devils, and in working of miracles, there was an exerting of omnipotency, with and by their faith; which is the greatest divine assistance we can imagine. And no doubt they were assisted by Christ’s Spirit in their prophesying in his name. Now, such things they thus did. Christ, in his reply, denies not their doing of them, finds no fault with the works in themselves; but all his quarrel is with the workers: I never knew you, you are workers of iniquity.

5. To common grace belongs some comfort and joy reaching the heart in hearing the word. Our Lord expressly explains the stony ground this way, Matth. xiii. 20. He that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it.

6. Lastly, There is reforming grace, that belongs to common grace. The power of the word may come so on natural men’s consciences, that they may reform many things; as Mark vi. 20. Herod, when he heard John Baptist, did many things, and heard him gladly. So 2 Pet. ii. 20.

If any say, What ! should we come to the throne of grace for common grace? I answer, Not for it alone, but for it, and better. It is a mercy to have common grace; it is grace that is undeserved: but it is a woeful snare to him that rests in it. If the Lord restrain your corruptions; if he enlighten your minds, and awaken your consciences; if he assist you with gifts for good works; if he help you to mend any thing that is amiss in your conversation; bless him for all: but rest not on any of these things. It is a higher and better grace that is saving, and that you must seek after.

Secondly, Saving grace, as distinct from, and beyond all that is common, respects three things.

1. It respects and works a change in a man’s state, which common grace never performs. Saving grace changeth a person’s state. By this grace an enemy is reconciled to God, a guilty sinner is justified freely through the redemption that is in Christ Jesus, a stranger receives sonship by Christ. Common grace never alters the state of a man’s person, but it leaves him where it found him. It never doth, nor can take him out of the old stock of fallen Adam; he still lies in that pit; and is never by it translated into Christ, and ingrafted in him, as a new head. But saving grace, when it comes, doth all, Eph. ii. 4,-18.

2. Saving grace respects man’s sinful nature, and changeth it. And this grace thus working, is called regenerating, sanctifying, and renewing of men. Christ calls it, being born again, John iii. 3. If any man be in Christ, (through this grace), he is a new creature, 2 Cor. v. 17. This the apostle calls, Tit. iii. 5. According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Natural men are apter to look to their conversation, than to their nature. They may see many things amiss in their way, who are loth to look into their heart. And if light shine in, to discover inward heart-faults, they are still backward to own that all is naught, and that there is no good in their hearts. If the light pursue them yet closer, and make them see that all is stark naught within, they are still more backward to own the true spring of their disease, and the true remedy for it; that all this dominion of sin over them, flows from the natural state of their persons, as standing still in and under the first sinful Adam; and can never be altered and mended, but by grace putting them into Christ, as the root of their new life.”

3. Saving grace respects and works on the new nature. Special grace not only changeth a man’s state, nor his old corrupt nature only: but it works on this new nature wrought by grace. The special operation of the grace of God, in and from the fountain, is upon his own new creation in the hearts of his children. We cannot conceive it fully; our minds are not able to take in these depths of God. We hear from, and read in the word, of the intimate correspondence the Lord entertains with them in whom he dwells. Christ dwells in the heart by faith, Eph. iii. 17. His Spirit dwells in his people, Rom. viii. 9, 10, 11. But what is it in their hearts that he dwells in? He dwells in his own workmanship in their hearts, in his own new creation, in his own garden that he hath planted in them. There his presence is, and there his eye is, on that his hand is; this is that he waters, and carefully looks after. When a believer comes to the throne of grace, for this grace, he comes to beg that the new creation in him may be visited, refreshed, and strengthened, and brought to perfection. They that have no planting of Christ in them, want this errand to the throne of grace, that believers daily come upon.

Robert Traill, The Works of the Late Reverend Robert Traill, ( Edinburgh: Printed for J. Ogle, 1810), 1:146-150.

Credit to Tony for the good find; I have inserted the two missing pages.

Prosper:

1) Even in our own day when streams of ineffable gifts flood the whole world, grace is not bestowed on all men in the same measure and intensity. Though the ministers of the word and of God’s grace preach the same truth to all and address to all the same exhortations, yet this is God’s husbandry and God’s building, and it is He whose power invisibily acts and gives growth to what they build or cultivate.

St Prosper of Aquitaine, The Call of the Nations, trans., & annot., by P. De Letter. (Westminster Maryland: The Newman Press, 1952), 98.

2) It may be true that, just as we know that in former times some peoples were not admitted to the fellowship of the sons of God, so also to-day there are in the remotest parts of the world some nations who have not yet seen the light of the grace of the Saviour. But we have no doubt that in God’s hidden judgment, for them also a time of calling has been appointed, when they will hear and accept the Gospel which now remains unknown to them. Even now they receive that measure of general help which heaven has always bestowed on all men. Human nature, it is true, has been wounded by such a severe wound that natural speculation cannot lead a person to the full knowledge of God if the true light does not dispel all darkness from his heart.

St Prosper of Aquitaine, The Call of the Nations, trans., & annot., by P. De Letter. (Westminster Maryland: The Newman Press, 1952), 121.

3) Children who die receive the general grace bestowed upon their parents. The reason that regulates the distribution of the gifts of grace is more inscrutable for us than the cause of the miseries which our nature deserved. But this very difficulty in understanding the mystery makes us look up to our Maker. If we ask, how it can be said that God wills all men to be saved, when He does not grant to all the time when they are able to receive grace in a free acceptance of the faith, I think we may believe without irreverence towards God and conceive without impropriety, that those human beings who live only a few days share in the kind of grace which has always been given to all nations.

St Prosper of Aquitaine, The Call of the Nations, trans., & annot., by P. De Letter. (Westminster Maryland: The Newman Press, 1952), 130-131.

4) Whether, then, we look on these last centuries or on the first or on the ages between, we see that reason and religious sense alike make us believe that God wills and has always willed all men to be saved. We prove this from no other source than from the very gifts which God’s Providence generally bestows on all men without any distinction. These gifts are found to be so general in the past and in the present, that men find in their testimony sufficient help to seek the true God. Over and above these gifts which proclaim their Maker throughout the ages, God has scattered a special bounty of grace. And though this grace is bestowed more abundantly nowadays than before, yet the Lord has reserved to Himself the knowledge of the reasons of His dispensations and kept them hidden in the secrecy of His all-powerful will. Were these to come to all men uniformly, then there would be nothing hidden about them. And just as there can be no doubt about His general kindness to all men, so also there would be nothing astounding concerning His special mercy.

St Prosper of Aquitaine, The Call of the Nations, trans., & annot., by P. De Letter. (Westminster Maryland: The Newman Press, 1952), 133-134.

5) In all ages God’s general goodness gave grace to all men, but to the elect He gave His special grace. We have endeavoured to prove as best we could with the Lord’s help, that not only in our own day but in all past ages as well God gave His grace to all men, providing equally for all and showing to all His general goodness, yet in such a manner that the effects of His grace are manifold and the measure of His gifts varying. For in hidden or open ways He is, as the Apostle says, the Saviour of all men, especially of the faithful. This statement is subtle in its brevity and strong in its conclusiveness. If we consider it with a calm mind, we shall notice that it decides the whole of the present controversy. For by saying, who is the Saviour of all men, the Apostle affirmed that God’s goodness is general and takes care of all men. But by adding, especially of the faithful, he showed that there is a section of humankind whom God, thanks to their faith which He himself inspired, leads on with special helps to the supreme and eternal salvation. In doing this, God, who is supremely just and merciful, is above all injustice, and we have not to discuss His judgment about these rulings that would be arrogance but rather to praise it in awe and trembling.

St Prosper of Aquitaine, The Call of the Nations, trans., & annot., by P. De Letter. (Westminster Maryland: The Newman Press, 1952), 143-144.

[editorial note: cf Calvin’s references to “general grace,” and by way of remark, Calvin was familiar with this work and does cite it.]

Heppe:

1) 25.–But while by praeteritio God refuses His redeeming grace to the rejected He does not deprive them of His common grace, which latter would have sufficed man in his original state to attain to eternal blessedness, and of which man continues to receive so much that he has no ground for excuse left at the judgment seat of God.

–LEIDEN SYNOPSIS (XXIV, 54-55): “For this to be understood correctly, careful note must be taken that this praeterition does not remove or deny all grace in those passed over, but that only which is peculiar to the elect. But that which through the dispensation of common providence, whether under the law of nature or under gospel grace, is dispensed to men in varying amount, is not by this act. of praeterition removed but is rather presupposed; the non-elect are left under the common government of divine providence and the exercise of their own arbitrium. Heppe, Reformed Dogmatics, 185.

2) God thus wrought in upon Adam’s fall by His permissio and ordinatio HOTTINGER (160-161) is the most adequate in making it clear, how this permissio and ordinatio is to be conceived. “Negatively: (I) God did not drive Adam to sin (a) because He severely forbade him, (b) in narrating the causes Moses makes no mention of God, (c) God made man upright, but he of his own motion forsooth, at the suasion and instigation of Satan, sought out a host of reasons. (2) God did not withdraw from him grace combating sin, because (a) that followed him into the punishment of the sin, according as it is the deprivation of the image of God because of sin, (b) because otherwise He would have been driving man to sin: just as when a house necessarily collapses when the pillars are withdrawn. (3) Nor did He in any way co-operate with his sin. Affirmatively: (i) He did not confer on Adam the aid of new and special grace or help him with extraordinary aid, so that he might will to persevere. (2) Nor did He hinder Satan from tempting him and him from obeying the tempter. (3) He ordered and directed the fall to the ends which He had predetermined by his eternal counsel. Not the ends of sin, which of themselves are nil, but of the divine permission. Some ends are in respect of men, others in respect of God. As regards the former the proximate end was the manifestation of the creature’s infirmity; the remote major was the felicity and more perfect salvation in the second Adam, Christ. In respect of God: the proximate end is the beauty of the whole which arises out of this permission and consists in this, that in the world as in a great house there are various vessels; the remote end is the revealing of His glory, primarily the display of His actual mercy in the salvation of the elect for Christ’s sake”.

–Hence above all it must be insisted that God effected Adam’s fall not by withdrawing His common grace.

–MARESIUS (VI, 29): “Much less must it be said that God positively withdrew His grace from man before the act of sin, because then God would be set up as the author of it; but man freely sinning rejected and repudiated that aid”.

–v. TIL (Hypotyposis p.I22): “God withdrew no strength from man before the sin”. But the permissio peccati was also not a mere non-impeditio of sin. Heppe, Reformed Dogmatics, 309-310.

3) 36.–It must also be recognized that, supported by the common grace of God fallen man is capable of producing an ordinary morality and of doing good in external and natural things, or at least of exercising himself in them. But even the goodness that man does in external, natural and ordinary things is not truly good and pleasing to God. He never achieves it entirely from the right motive, i.e., never from love and obedience to God alone, He always admits the joint influence of his concupiscence. As a result, it is true, the naturally and the ordinarily good works are rewarded by God with temporal benefits. But in truth they are sinful and condemnable. And in spiritual things man can do absolutely nothing good, since his spiritual eye is veiled from the knowledge of God that brings blessing and his will can do and achieve only what is contrary to God’s good pleasure.

RISSEN (IX, 45): “The question is not as to outward civil and moral good. We do not deny that some powers still survive in man after the lapse, as regards those outward works and civil goods, so that he exercises justice and temperance and emits an act of mercy and charity, so that he keeps his hands from theft and murder and emits operations of like virtues by the antecedent concurrence or God and His general assistance; this is the outlook of Gentile virtues, of which later. But the question is of spiritual and supernatural good which is pleasing and acceptable to God: whether man in the state of sin is so corrupt, that the power of his liberum arbitrium as regards the good in question are not only slipped and worn but quite perished, so that he cannot know anything truly saving or do anything good: which is what we affirm”. Heppe, Reformed Dogmatics, 363.

4) 37,–Hence fallen man enslaved by sin cannot in any way personally grasp gracious aid when offered to him, or rise to a positive non-resistance to it, or prepare in an external disciplinary or pedagogic way to receive. a redemptive favour.

–POLAN (VI, 6): “The man who is not reborn has no strength or very little, by which in any way to respond to God if He called him, or to open the door to His knock, or to assent to His proposal of salvation, or in short to co-operate with Him, if He operated upon him”.

–MASTRICHT (iV, iv, 33): “Although the Reformed grant readily that man can non-resist in a negative way, as a man naturally dead can non-resist attempts to restore him to life, and although they concede that unregenerate man may frequent churches, pour forth prayers and other outward things, they deny that he can non-resist positively; they deny that an unregenerate can perform these outward good things by the sheer strength of their natural arbitrium, save by common grace; on which see Paul, Heb. 6, 4, 5,6 (as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the H. Ghost, and tasted the good word of God and the powers of the age to come, and then fall away, it is impossible to renew them again to repentance. . .)”. Heppe, Reformed Dogmatics, 366.

6) But further HEIEGGER still recognizes the essential prerogatives of the “baptized non-elect over the unbaptized” (XXV, 49): “Even in early times circumcision also conferred upon the circumcised among the non-elect a privilege above the non-circumcised. To them were entrusted the oracles of God Rom. 3. 1-2.-By a like reasoning there is a common grace and favour of God which all baptized persons possess, even the non-elect, viz., initiation and ingrafting into the outward body of the Church, in virtue of which even though perishing they have a right to the name of ‘uieis basilasias and enjoy the outward privieges of God’s covenanted.-But this is the mere Gourtyard, shell and surface of baptism.” Heppe, Reformed Dogmatics, 623.

Turretin:

The Reprobate not denied all of God’s Grace:

VI. The negative act includes two: both preterition, by which in the election of some to glory as well as to grace, he neglected and slighted others (which is evident from the event of election); and negative desertion, by which he left them in the corrupt mass and in their misery. However this is so to be understood: ( that the are not excepted from the laws of common providence, but remain subject to them; nor are they immediately deprived of all God’s favor [Latin: gratia], but only of the saving and a vivifying (which is the fruit of election)… Turretin, Institutes of Elenctic Theology, 1:381.

Common grace and temporary faith:

II. The reasons are (1) saving faith differs from temporary faith in origin and foundation. The former flows from the special grace of election when it is called “the faith of the elect” (Tit. 1:l); which is given only to those who are called according to his purpose (kata prothesin), Rom.8:28) and were ordained to eternal life (Acts 13:48). On the contrary, the latter depends upon common grace which bestows even on the reprobate certain blessings: not only external and temporal, but also spiritual and initial gifts (although not saving) as a testification of a certain general love and to increase their guilt on the supposition of their contumacy. Hence Paul , speaking of the apostasy of Hymenaeus and Philetus, says, “Nevertheless the foundation of God standeth sure” (2 Tim. 2:19), i.e., not on this account does the faith of true believers waver, being built upon the immovable foundation of the election of God. Turretin, Institutes of Elenctic Theology, 2:588.

Grace taken away from Saul:

Yea, there are many things from which his penitence and perseverance can be inferred. (1) From the memorable promise made to David concerning him (2 S. 7:14, 15), as the type of Christ, which threatens him sinning with stripes, but does not take away grace (contrary to what was done to Saul). Turretin, Institutes of Elenctic Theology 2:609.

Sufficient Grace given to the Reprobate:

Distinction between
sufficient and
efficient grace.

I. Among the various distinctions of the grace employed in calling, that is the most common by which it is distributed into sufficient and efficacious (which gave rise to this question). Something must be premised concerning it that it may be evident in what sense it is proposed by our opponents and rejected by us, as in a sound sense it can be admitted by us.

In what sense it
can be admitted.

IV. Still we do not deny that in a certain sense the division can be admitted if a sufficiency, not absolute and simple is meant, but a relative sufficiency both with regard to external means and internal illumination for a knowledge of the truth and temporary faith (Heb. 10:26; Lk. 8:13) and for conviction and inexcusability (anapologian, Jn. 15:22). But for conversion, we recognize no sufficient grace which is not equally efficacious.

Statement of the
question.

V. The question does not concern any kind of grace or help which can obtain in nature as well as in grace. For it is certain that God has nowhere left himself without excuse (amartyron) towards men in whatever state. Nor can it be denied that a convincing and coercing light can often be granted to the heathen by which they are restrained from many wickednesses and enormous crimes; and that the reprobate mingled with the elect are favored with the external preaching of the word and sometimes an internal illumination of mind by which they mourn over their sins and congratulate themselves at least for a time concerning the word admitted, as appears in the temporary. But the question here concerns salutary help and grace, sufficient for conversion.  Turretin, Institutes of Elenctic Theology, 2:510 and 511.

Special Grace effects civic virtues:

FIFTH QUESTION: VIRTUES OF THE HEATHEN

Whether the virtues of the heathen were good works from which the power of free will to good can be inferred. We deny against the papists.

Occasion of the question

I. This question arises from the preceding. In order to the show that strength for good survives to the free will in a question. state of sin, the papists use the common example of the heathen who strove after virtue above others or were distinguished for illustrious deeds (whose virtues they deny to have been sins, deserving the disapprobation of God, but rather consider good works, meriting favor). Thus the Council of Trent: “Whoever says that all works done before justification, in whatever way done, are truly sins, or deserve the hatred of God, or that the more earnestly one strives to dispose himself to grace, so much the more seriously he sins, let him be anathema” (Session 6, Canon 7, Schroeder, p. 43). Bellamine endeavors to prove “that man can without faith, with special help and even without it, perform some moral good, if no temptation presses (“De Gratia et Libero Arbitrio,” 5.9, 10 in Opera [1858], 4:391-98).

II. However we say two things. First, although we confess that some good can be found in these actions (as to the external honesty of the act commanded by God and which therefore cannot but be good), still we deny that they can be called properly and univocally good works as to the truth of the thing and mode of operation (to wit, internal rectitude of heart and intention of the end). We assert with Augustine that they were nothing but “splendid sins.” Second, whatever good or less evil they performed, was not owing to their own strength, but to God’s special help.

III. The former may easily be gathered from what has been already said. Since it has been shown that the inability (adynamian) of the sinner to good is total and Scripture ascribes it to all without exception, it is evident that no works truly good can be performed by the unrenewed man.

IV. This is still further strengthened by the conditions of a good work. Three things are altogether required for a good work. First, on the part of the principle, that it proceed from a heart purified by faith (Acts 15:9), because whatever is not of faith is sin (Rom. 14:23) and is displeasing to God (Heb. 11:6); for “unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled (Tit. 13). Second, on the part of the form or mode, that it be done according to the law of God, not only in the external work, but especially with the internal obedience of the heart which the spiritual law of God requires from sinners (Rom. 7:14). (3) On the part of the end, that it be done to the glory of God (1 Cor. 10:31). It is certain that the virtues of the heathen are defective in these three particulars. For in reference to the principle, they could not proceed from faith or a clean heart (of which they were destitute); so as to the mode, they had no internal and spiritual obedience; and as to the end, no direction to the glory of God (since they struggled for their own advancement and glory). Now a good work is from an entire cause, but an evil work from even a single defect.

V. The Athenians are said to “worship (eusebein) the,unknown God” (Acts 17:23). Not as if with a true and saving worship they adored the true God, but according to opinion (kata doxan) because they supposed they offered a true worship to the true God although unknown. Thus by an admirable accommodation (synkatabasin), the apostle strove to gain them over to Christ by tempering his rebuke with praise. He did not simply call them “too superstitious” (deisidaimonesterous), but “as too superstitious” (hos deisidaimonesterous) that he might not seem too harsh. Thus he does not say simply “ye worship” (eusebeite), but “ye ignorantly worship” (agnoountes eusebeite) to prove the vanity of their worship, that no one might accuse him of flattery.

VI. As the moral actions of the heathen are not sins per se (and as to substance of the work), but by accident (and as to the mode of operation) in the essential conditions (on account of the various defects mentioned before); not on that account is it better to omit than to perform them, lest we sin (but the defects should rather be corrected and supplied). What are of themselves sins forbidden of God should be omitted; but what are only accidentally such from some defect of circumstances should not be omitted, but corrected.

VII. Earthly reward does not prove true virtue and a good work because it is only of perishable things which God bestows promiscuously upon the reprobate and the elect. This is a remarkable proof of the divine justice, to teach how much true piety pleases him when he not only remunerates true virtues by eternal rewards, but also the images of virtues by temporal blessings not on account of the adhering depravity, but on account of the apparent external good (in order that even unbelievers may have nothing to complain of concerning the justice of God).

VIII. Since the humiliation of Ahab (1 K. 21:27,28) was dissembled and hypocritical (from fear of punishment rather than from love of virtue), it could not per se be pleasing to God. Nor did God grant to him an absolute remission of the punishment before threatened, but only some delay; not in order to testify that the external humiliation of the wicked king was accepted by him, but to show to others what is to be expected by one seriously and heartily repenting. The repentance of the Ninevites cannot be reckoned among the works of the heathen, since they are said to have repented at the word of God and from the operation of faith in God (which is expressly ascribed to them, Jn. 35; Mt. 12:41).

IX. Whatever, moreover, was done by the Gentiles in reference to this subject (by which they were made no better than others, but at least less evil) does not prove remaining strength for good in their free will because not even this could be done without God’s special help. If some were more observant than others of justice and goodness; if some excelled in learning, genius, fortitude, justice and temperance and other virtues (as among them Aristides was celebrated for justice; Scipio for continence; Socrates for wisdom; Alexander for bravery; others for other virtues), these are not to be ascribed to their better nature, but are to be recognized as the gifts of God who gives some over to their own lusts, but restrains the depravity of others from breaking forth. Nor were the heathen themselves ignorant of this, who acknowledged that “virtues are inspired only by the divine breath,” and “there never was a great man without divine inspiration” as Plato frequently says and Cicero after him (cf. Cicero, De Republics 3.3 and 6.8 [Loeb, 16:186-87, 260-61; De Natura Deorum 2.167 [Loeb, 19:282-831). Reason itself also persuades us. For why should the sons of heroes be so degenerate? Why should twins be so unlike? Why should those enjoying the best education become savage beasts? The cause, therefore, of this difference is to be sought only in the providence of God. While it permits some to sink with impunity into every enormity, it restrains and represses others as with a bit that they may not rush into the same unbridled license with others. Hence they are not common gifts of nature, but special graces of God dispensed variously to men (inasmuch as he knows that it conduces to the preservation of the universe).

X. Whatever knowledge of God is found in the heathen cannot be considered a good work because if they confess with the mouth, they deny him in their works. They had a knowledge of God, but held the truth in unrighteousness, neither glorified him as God (i.e., they did not truly know him). This was the height of their crime-being unwilling to acknowledge him of whom they could not be ignorant, and forming for themselves innumerable gods in place of the one God (whom they could know from his works). Well, therefore, are they called atheists by the apostle (Eph. 2:12) with their own crowd of gods because they were ignorant of the existence of the true God and of his will towards us. So the Lord gave them indeed a slight taste of his divinity that they might not offer ignorance as an excuse. He has-driven them at times to say some things by the confession of which they themselves might be convicted; but they so saw what they saw as by no means to be directed by the sight to the truth, much less to attain it. It is like the flashing of lightning at night, surrounded by which the traveller sees far and wide for a moment, but so evanescent that he is again involved in the darkness of night before he can move a step-so far is he from being prospered in his journey by such a help.

XI: fhis was the constant opinion of Augustine which he often established against the Pelagians: “True virtue exists in no one who is not righteous; and no one is truly righteous who does not live by faith. Moreover, who of those who wish to be considered Christians, except the Pelagians alone, or even thou alone perhaps among them, would say that the just man is enslaved by the devil?” (Against Julian 4.3 [I?] [FC 35:181; PL 44.7451). And elsewhere: “However highly the works of unbelievers may be extolled, everything which is not of faith, is sin” (On the Proceedings of Pelagius 34 [NPNFl, 5:198-99; PL 44.3411). So Prosper, a disciple of Augustine: “Without the worship of the true God, even what seems virtue is sin, nor can anyone please God without God; and he who does not please God, whom does he please except himself and Satan” (The Call of All Nations 1.7″ [ACW 14:34; PL 51.653-541). And in his precious little book Camn de Ingratis: “Every virtuous deed is a sin, unless it rises from the seed of true faith; it becomes a source of guilt, and its barren glory heaps up punishment for itself” (16.407-409 [trans. C.T. Huegelmeyer, 19621, pp. 66-67; PL 51.117). Whoever wishes more on this question should consult Jansen Augustinus where this entire argument is fully and satisfactorily discussed (‘De statu naturae lapsae,” 3,4 [164011964], pp. 429-678).

XII. Now this is the nature of free will in a state of sin. But how it is constituted in the moment of calling and in the progress of sanctification will be treated of in the proper place (with the favor of God). May the Father of mercies grant that, seriously acknowledging our nothingness (oudeneian) and inability (adynamian), we may learn to depend entirely upon him and to ascribe all our salvation to his grace, saying with the psalmist, “Not unto us, 0 Lord, but unto thy name be all the glory” (Ps. 115:l). Amen. Turretin, Institutes of Elenctic Theology, 1:683-685.

On Aristides, c.f., Calvin, On love to the reprobate or specific reprobates, entry #4; and on “special grace,” see Calvin on Common and Special Grace.

[To be continued]