Calvin Rejects Two Wills in God and the Sincere Desire of God to Save All: Calvin's Calvinism - Section III

But men untaught of God, not understanding these things, allege that we hereby attribute to God a twofold or double will. Whereas God is so far from being variable, that no shadow of such variableness appertains to Him, even in the most remote degree.  -- John Calvin

All this Pighius loudly denies, adducing that passage of the apostle (1 Timothy 2:4): "Who will have all men to be saved;" and, referring also to Ezekiel 18:23, he argues thus, "That God willeth not the death of a sinner," may be taken upon His own oath, where He says by that prophet, "As I live, saith the Lord, I have no pleasure in the wicked that dieth; but rather that he should return from his ways and live." Now we reply, that as the language of the prophet here is an exhortation to repentance, it is not at all marvellous in him to declare that God willeth all men to be saved. For the mutual relation between threats and promises shows that such forms of speaking are conditional. In this same manner God declared to the Ninevites; and to the kings of Gerar and Egypt, that He would do that which, in reality, He did not intend to do, for their repentance averted the punishment which He had threatened to inflict upon them. Whence it is evident that the punishment was denounced on condition of their remaining obstinate and impenitent. And yet, the denunciation of the punishment was positive, as if it had been an irrevocable decree. But after God had terrified them with the apprehension of His wrath, and had duly humbled them as not being utterly desperate, He encourages them with the hope of pardon, that they might feel that there was yet left open a space for remedy. Just so it is with respect to the conditional promises of God, which invite all men to salvation. They do not positively prove that which God has decreed in His secret counsel, but declare only what God is ready to do to all those who are brought to faith and repentance.

But men untaught of God, not understanding these things, allege that we hereby attribute to God a twofold or double will. Whereas God is so far from being variable, that no shadow of such variableness appertains to Him, even in the most remote degree. Hence Pighius, ignorant of the Divine nature of these deep things, thus argues: "What else is this but making God a mocker of men, if God is represented as really not willing that which He professes to will, and as not having pleasure in that in which He in reality has pleasure?" But if these two members of the sentence be read in conjunction, as they ever ought to be? "I have no pleasure in the death of the' wicked;" and, "But that the wicked turn from his way and live"? read these two propositions in connection with each other, and the calumny is washed off at once. God requires of us this conversion, or "turning away from our iniquity," and in whomsoever He finds it He disappoints not such an one of the promised reward of eternal life. Wherefore, God is as much said to have pleasure in, and to will, this eternal life, as to have pleasure in the repentance; and He has pleasure in the latter, because He invites all men to it by His Word. Now all this is in perfect harmony with His secret and eternal counsel, by which He decreed to convert none but His own elect. None but God's elect, therefore, ever do turn from their wickedness. And yet, the adorable God is not, on these accounts, to be considered variable or capable of change, because, as a Law-giver, He enlightens all men with the external doctrine of conditional life. In this primary manner He calls, or invites, all men unto eternal life. But, in the latter case, He brings unto eternal life those whom He willed according to His eternal purpose, regenerating by His Spirit, as an eternal Father, His own children only.

It is quite certain that men do not "turn from their evil ways" to the Lord of their own accord, nor by any instinct of nature. Equally certain is it that the gift of conversion is not common to all men; because this is that one of the two covenants which Cod promises that He will not make with any but with His own children and His own elect people, concerning whom He has recorded His promise that "He will write His law in their hearts" (Jer. xxxi. 33). Now, a man must be utterly beside himself to assert that this promise is made to all men generally and indiscriminately.

Calvin's Calvinism - Section III