Prof. Barry L. Gritters
[Source: Grace Uncommon: A Protestant Reformed Look at the Doctrine
of Common Grace (Byron Centre, MI: Byron Centre PRC, 2003, 4th
edition), pp. 31-35]
Since Calvin carries considerable weight with those in the Reformed camp, it is worthwhile to hear what Calvin says about the subject. The following is two sections of the author’s paper entitled, “Calvin and Common Grace,” a paper analysing Herman Kuiper’s Calvin on Common Grace and presented at a Student Club meeting at the Protestant Reformed seminary in 1980:
On page 29, Kuiper says that Calvin (2.2.11-12) implies, though not expressly, that those who possess miraculous faith are recipients of divine grace, of a non-saving character. This does seem to be the case, and Calvin uses language that sounds like common grace. He speaks of “present mercy ... a present perception of His grace which afterwards vanishes away ... God enlightens the reprobate with some beams of His grace which afterwards vanishes away ... God so far enlightens the mind that they discover His grace.” To understand these statements, we must read farther, as this proponent of common grace does not do.
Calvin explains it in this way: to some reprobate, God gives a seed of faith (in this case, miraculous faith), but he “infuses no life into that seed which he drops into their hearts” (Institutes 3.2.12). “Not that they truly perceive the energy of spiritual grace and clear light of faith, but because the Lord, to render their guilt more manifest and inexcusable, insinuates Himself into their minds” (3.2.11). The reprobate are similar to the elect, “only in their opinion” but not in the eyes of God.
Strikingly, Calvin says that any grace or faith attributed to the reprobate is only “by catechresis, a tropical or improper form of expression; only because they ... exhibit some appearance of obedience to it” (3.2.9). He says that this faith and grace are only a shadow or image of faith and grace, and are of no importance, unworthy even of the name. He calls it common only “because there is a great similitude and affinity between temporary faith and that which is living and perpetual.” He calls their grace common only “because they appear, under the disguise of hypocrisy, to have the principle of faith in common with them” (3.2.11). To the elect, true faith and, therefore, true grace is given.
Had this controversy over common grace been an issue in his day, we can be sure that Calvin would have emphasized more often that, when he spoke of common grace, it was only by catechresis: an “improper form of expression.”
Those who appeal to Calvin for support of common grace look to the three points of 1924 as the basis for their definition of common grace. But Calvin’s common grace has nothing to do with that of the present day. Concerning the first point, that God has a favourable attitude toward all mankind, especially in the offer of the gospel, Calvin has much to say. In connection with the good gifts of God as a “favourable attitude,” Calvin says:
How comes it then that God not only makes His sun
to rise on the evil and the good, but as far as the advantages of this present
life are concerned, His inestimable liberality is constantly flowing forth in
rich abundance? Hence we certainly perceive that the things which really belong
to Christ and His members, abound to the wicked also ... in order that they may
be rendered more inexcusable (3.25.9).
Concerning the “offer of the gospel” Calvin has something to say. But first, it must be noted that Calvin wrote his Institutes in the Latin language. The word translated “offer” in English is, not surprisingly, offere in the Latin. But this word did not necessarily have the same connotations than as it does in English today. The word offere primarily means “to present, to bring towards, to thrust forward, to show, to exhibit.” Our word offer has broader connotations and implies the ability to accept or reject, as well as a desire on God’s part that the offer be accepted. Calvin says this (which is omitted by Dr. Kuiper),
His sole design in thus promising, is to offer His
mercy to all who desire and seek it, which none do but those whom he has
enlightened, and He enlightens all whom He has predestined to salvation
(3.24.17).
That is, God’s mercy is offered in the preaching only to those whom He has predestined to salvation!
What purpose then is served by exhortations? It is
this: As the wicked, with obstinate heart, despise them, they will be a
testimony against them when they stand at the judgment seat of God; nay, they
(the exhortations of the word; BG) even now strike and lash their consciences
(2.5.10).
When the mercy of God is offered by the gospel
(remember, "offered" is “offere,” to present, to set forth;
BG), it is faith, that is, the illumination of God, which distinguishes between
the pious and the impious; so that the former experience the efficacy of the
gospel, but the latter derive no benefit from it (3.24.17).
God wills the salvation only of His elect, and never does Calvin teach that any favour goes out to the wicked in the preaching.
Calvin writes very little concerning the second point. He writes only that God restrains the outward deeds of the wicked, but never says that God does this in His favour towards them, nor that He restricts the corruption of the heart so that the good in natural man can come out.
The third point, that by the work of the Spirit the unregenerate is able to do civil good, is in violent contrast to what Calvin says. First, Calvin claims that we have nothing of the Spirit except by regeneration (3.3.1). This stands in contradiction to what the third point states.
Second, Calvin says that we may as well try to draw oil from a stone than expect good works from a sinner (3.15.7).
Concerning the works of wicked men which are apparently good, Calvin also has something to say. Commenting on a passage by Augustine, Calvin writes: “Here he avows, without any obscurity, that for which we so strenuously contend—that the righteousness of good works depends on their acceptance by the Divine mercy” (3.18.5).
Finally, Calvin says,
This being admitted will place it beyond all doubt,
that man is not possessed of free will for good works, unless he be assisted by
grace, and that special grace which is bestowed upon the elect alone in
regeneration. For I stop not to notice those fanatics, who pretend that grace
is offered equally and promiscuously to all (2.2.6; see also 2.2.13, 18;
3.15.7).
[Note: For more on this,
see Ronald Cammenga, “Another Look at Calvin and Common
Grace,” (PRTJ, vol. 41, no. 2 [April, 2008], pp. 3-25)]
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