delivers his doctrine involved in enigmatical obscurity, that its only effect may be to increase their stupidity. For Christ testifies that he confined to his apostles the explanations of the parables in which he had addressed the multitude; “because to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.”[577] What does the Lord mean, you will say, by teaching those by whom he takes care not to be understood? Consider whence the fault arises, and you will cease the inquiry; for whatever obscurity there is in the word, yet there is always light enough to convince the consciences of the wicked. XIV. It remains now to be seen why the Lord does that which it is evident he does. If it be replied, that this is done because men have deserved it by their impiety, wickedness, and ingratitude, it will be a just and true observation; but as we have not yet discovered the reason of this diversity, why some persist in obduracy while others are inclined to obedience, the discussion of it will necessarily lead us to the same remark that Paul has quoted from Moses concerning Pharaoh: “Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.”[578] That the reprobate obey not the word of God, when made known to them, is justly imputed to the wickedness and depravity of their hearts, provided it be at the same time stated, that they are abandoned to this depravity, because they have been raised up, by a just but inscrutable judgment of God, to display his glory in their condemnation. So, when it is related of the sons of Eli, that they listened not to his salutary admonitions, “because the Lord would slay them,”[579] it is not denied that their obstinacy proceeded from their own wickedness, but it is plainly implied that though the Lord was able to soften their hearts, yet they were left in their obstinacy, because his immutable decree had predestinated them to destruction. To the same purpose is that passage of John, “Though he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled, which he spake, ‘Lord, who hath believed our report?’”[580] For though he does not acquit the obstinate from the charge of guilt, yet he satisfies himself with this reason, that the grace of God has no charms for men till the Holy Spirit gives them a taste for it. And Christ cites the prophecy of Isaiah, “They shall be all taught of God,”[581] with no other design than to show, that the Jews are reprobate and strangers to the Church, because they are destitute of docility; and he adduces no other reason for it than that the promise of God does not belong to them; which is confirmed by that passage of Paul, where “Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness,” is said to be “unto them which are called, the power of God, and the wisdom of God.”[582]