For, after remarking what generally happens whenever the gospel is preached, that it exasperates some, and is despised by others, he represents it as duly appreciated only by “those who are called.” A little before he had mentioned “them that believe;” not that he had an intention to deny its proper place to the grace of God, which precedes faith, but he seems to add this second description by way of correction, in order that those who had received the gospel might ascribe the praise of their faith to the Divine call. And so, likewise, in a subsequent sentence, he represents them as the objects of Divine election. When the impious hear these things, they loudly complain that God, by a wanton exercise of power, abuses his wretched creatures for the sport of his cruelty. But we, who know that all men are liable to so many charges at the Divine tribunal, that of a thousand questions they would be unable to give a satisfactory answer to one, confess that the reprobate suffer nothing but what is consistent with the most righteous judgment of God. Though we cannot comprehend the reason of this, let us be content with some degree of ignorance where the wisdom of God soars into its own sublimity. XV. But as objections are frequently raised from some passages of Scripture, in which God seems to deny that the destruction of the wicked is caused by his decree, but that, in opposition to his remonstrances, they voluntarily bring ruin upon themselves,—let us show by a brief explication that they are not at all inconsistent with the foregoing doctrine. A passage is produced from Ezekiel, where God says, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.”[583] If this is to be extended to all mankind, why does he not urge many to repentance, whose minds are more flexible to obedience than those of others, who grow more and more callous to his daily invitations? Among the inhabitants of Nineveh and Sodom, Christ himself declares that his evangelical preaching and miracles would have brought forth more fruit than in Judea. How is it, then, if God will have all men to be saved, that he opens not the gate of repentance to those miserable men who would be more ready to receive the favour? Hence we perceive it to be a violent perversion of the passage, if the will of God, mentioned by the prophet, be set in opposition to his eternal counsel, by which he has distinguished the elect from the reprobate. Now, if we inquire the genuine sense of the prophet, his only meaning is to inspire the penitent with hopes of pardon. And this is the sum, that it is beyond a doubt that God is ready to pardon sinners immediately on their conversion. Therefore he wills not their death, inasmuch as he wills their repentance. But experience teaches, that he does not will the repentance of those whom he externally calls, in such a manner as to affect all their hearts. Nor should he on this account be charged with