Therefore Christ says in another place, “The sheep follow the shepherd, for they know his voice; and a stranger will they not follow, for they know not the voice of strangers.”[494] Whence arises this difference, but because their ears are divinely penetrated? For no man makes himself a sheep, but is created such by heavenly grace. Hence also the Lord proves the perpetual certainty and security of our salvation, because it is kept by the invincible power of God.[495] Therefore he concludes that unbelievers are not his sheep, because they are not of the number of those whom God by Isaiah promised to him for his future disciples.[496] Moreover, the testimonies I have cited, being expressive of perseverance, are so many declarations of the invariable perpetuity of election. XI. Now, with respect to the reprobate, whom the apostle introduces in the same place; as Jacob, without any merit yet acquired by good works, is made an object of grace, so Esau, while yet unpolluted by any crime, is accounted an object of hatred.[497] If we turn our attention to works, we insult the apostle, as though he saw not that which is clear to us. Now, that he saw none, is evident, because he expressly asserts the one to have been elected and the other rejected while they had not done any good or evil; in order to prove the foundation of Divine predestination not to be in works.[498] Secondly, when he raises the objection whether God is unjust, he never urges, what would have been the most absolute and obvious defence of his justice, that God rewarded Esau according to his wickedness; but contents himself with a different solution, that the reprobate are raised up for this purpose, that the glory of God may be displayed by their means. Lastly, he subjoins a concluding observation, that “God hath mercy on whom he will have mercy, and whom he will he hardeneth.”[499] You see how he attributes both to the mere will of God. If, therefore, we can assign no reason why he grants mercy to his people but because such is his pleasure, neither shall we find any other cause but his will for the reprobation of others. For when God is said to harden or show mercy to whom he pleases, men are taught by this declaration to seek no cause beside his will. Footnote 463: Ephes. i. 4. Footnote 464: Col. i. 12. Footnote 465: Ephes. i. 4, 5. Footnote 466: 2 Tim. i. 9. Footnote 467: Ephes. i. 9. Footnote 468: John xv. 16. Footnote 469: Rom. xi. 35. Footnote 470: Rom. ix. 6. Footnote 471: Rom. ix. 11-13. Footnote 472: Rom. ix. 15. Footnote 473: Rom. xi. 2. Footnote 474: Acts ii. 23. Footnote 475: 1 Pet. i. 2. Footnote 476: Rom. xi. 2. Footnote 477: 2 Tim. ii. 19. Footnote 478: John vi. 37, 39. Footnote 479: John vi. 44, 45. Footnote 480: John xvii. 9. Footnote 481: John xiii. 18. Footnote 482: John xv. 19. Footnote 483: John xv. 16. Footnote 484: Exod. xxxiii. 19. Footnote 485: Amos iv. 7; viii. 11.