# Calvin on Assurance



## johnny_redeemed (Jul 17, 2004)

Calvin on Assurance


Did Calvin teach that God gives some of the non-elect a false assurance? in other words, Did Calvin teach that God would give some the same assure that the elect have, yet not be elect?


If Calvin did teach something like this what do you think about it?
If he did not teach this is there anything close to this that he taught?
If he did not teach it do you think God does this?


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## johnny_redeemed (Jul 28, 2004)

does anyone want to talk about this?


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## C. Matthew McMahon (Jul 28, 2004)

Overview of your question by Calvin:

Divine providence must be considered with regard to the future as well as the past; sometimes through an intermediary, sometimes without an intermediary; sometimes contrary to an intermediary. Through it God reveals His concern for the whole human race, but especially His vigilance in ruling the church

God's providence does not excuse us from due prudence for he has set limits to our life by his eternal decrees, though this does not hinder us from using the means and rem­edies He has given us for the preservation of our life (for even folly and prudence are instruments of his plan). Nor do the wicked acts of men overthrow providence. In His Word, God requires of us only what He com­mands; if we go against His will, we are obstinate and disobedient; yet He uses even our evil deeds to achieve His good end.

God's providence is solace of believers in times of prosperity or poverty. All things are under God's power; His care is to govern all creatures for their good and safety. Thus in any condition we ought to have gratitude for prosperity and patience in adversity with a freedom from worry about the future. Since we know that God is watching over us in His providence, this should help us in all adversities allowing us to raise up our hearts to God, and to receive patience and peaceful moderation of mind. 

Without the certainty of God's providence life would be unbear­able. Countless misfortunes meet us at every turn. What a miserable life we would spend if we were tossed and thrown about by blind fortune! Rather, the certainty about God's providence puts joyous trust toward God in our hearts and relieves us of fear and anxiety, and gives us comfort and assurance. It teaches us that even the devil and his angels are bound to God's service.

God does not simply allow wicked men by "permission" to accomplish His ends. This is often said to "preserve" God from the defilement of committing evil. However, this distinction would suggest that there are areas of existence over which God has no knowledge or control, or at least acquiesces in a motion not directed by Himself, which is unscriptural. Rather, all the impious are so under God's power that He directs their evil intent to whatever end seems good to Him, and uses their wicked deeds to carry out His judgments-without any defilement or blame on His part. Such is the case of Job recognizing that God is the source of his trials, or the blinding and insanity of Ahab (1 Kings 22:20,22) or the apostles recognize Pilate and the Jews as merely car­rying out what God has decreed (Acts 4:28; cf. 2:23) or Absalom's incest was God's own work (2 Sam. 16:22) or the Chaldeans' cruelty toward Judah was God's work according to Jeremiah (Jer. 1:15; 7:14; 50:25).

God's "rod of His anger," and like ex­pressions in Scripture attest the same thing, therefore God does not sit idly in a watchtower awaiting chance events as if His judgments depended upon human will [which is the Epicurean view]. But then we must ask, "How does God's impulse come to pass in men?" This is notably seen in the "hardening of Pharaoh's heart". It would be absurd to say that Pharaoh hardened his own heart, rather, God's will is the cause. Man while he is acted upon by God, yet at the same time himself acts. 

God's will is not divided but a complete unity. It is only our incapacity of understanding that supposes that there is any contradiction in God's will, any variation in Him, any change in His plan, or disagree­ment with Himself. Even when God uses the deeds of the godless for His purposes, He does not suffer reproach. This does not make god the author of wickedness. God has decreed, thus, they will obey His will. This is not wrong for God to do, for some men confuse "will" and "precept": "while God ac­complishes through the wicked what He has decreed by His secret judgment, they are not excusable, as if they had obeyed his precept which out of their own lust they deliberately break."


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