The representation which Calvin, starting from the same point of view, gives of the divine character, is not more amiable or attractive than that of Luther. He maintains that “the most perfect harmony” exists between these two things: “God's having appointed from eternity on whom he will bestow his favour and exercise his wrath, and his proclaiming salvation indiscriminately to all.”[163] But how does he maintain this position? How does he show this agreement? “There is more apparent plausibility,” says he, “to the objection [against predestination] from the declaration of Peter, that ‘the Lord is not willing that any should perish, but that all should come to repentance.’ But the second clause furnishes an immediate solution of the difficulty; for the willingness to come to repentance [pg 243] must be understood in consistence with the general tenor of Scripture.”[164] Now what is the general tenor of Scripture, which is to overrule this explicit declaration that “God is not willing that any should perish?” The reader will be surprised, perhaps, that it is not Scripture at all, but the notion that God might easily convert the sinner if he would. “Conversion is certainly in the power of God;” he adds, “let him be asked, whether he wills the conversion of all, when he promises a few individuals to give them ‘a heart of flesh,’ while he leaves them with ‘a heart of stone.’ ” Thus the very clearest light of the divine word is extinguished by the application of a false metaphysics. God tells us that he “is not willing that any should perish:” Calvin tells us, that this declaration must, in conformity with the general tenor of Scripture, be so understood as to allow us to believe that he is not only willing that many should perish, but also that their destruction is preördained and forever fixed by an eternal and immutable decree of God. Nay, that they are, and were, created for the express purpose of being devoted to death, spiritual and eternal. Is this to interpret, or to refute the divine word?
The view which Calvin, from this position, finds himself bound to take of the divine character, is truly horrible, and makes one's blood run cold. The call of the gospel, he admits, is universal—is directed to the reprobate as well as to the elect; but to what end, or with what design, is it directed to the former? “He directs his voice to them,” if we may believe Calvin, “but it is that they may become more deaf; he kindles a light, but it is that they may be made more blind; he publishes his doctrine, but it is that they may be more besotted; he applies a remedy, but it is that they may not be healed. John, citing this prophecy, declares that the Jews could not believe, because the curse of God was upon them. Nor can it be disputed, that to such persons as God determines not to enlighten, he delivers his doctrine involved in enigmatical obscurity, that its only effect may be to increase their stupidity.”[165]
In conclusion, we would add that it is this idea of a necessitated holiness which gives apparent solidity to the arguments of the Calvinist, and which neutralizes the attacks of their opponents. To select only one instance out of a thousand: the [pg 244] Calvinist insists that if God had really intended the salvation of all men, then all would have been saved; since nothing lies beyond the reach of his omnipotence. To this the Arminian cries out with horror, that if God does not desire the salvation of all, but is willing that a portion should sin and be eternally lost, then his goodness is limited, and his glory obscured. In perfect conformity with these views, the one contends for a limited atonement, insisting that it is confined either in its original design, or in its application, to a certain, fixed, definite number of mankind; while the other maintains, with equal earnestness, that such is the goodness of God that he has sent forth his Son to make an atonement for the sins of the whole world. To design and prepare it for all, says the Calvinist, and then apply it only to a few, is not consistent with either the wisdom or goodness of God; and that he does savingly apply it only to a small number of the human race is evident from the fact that only a small number are actually saved. However the doctrine of a limited atonement, or, what is the same thing in effect, the limited application of the atonement, may be exclaimed against and denounced as dishonourable to God, all must and do admit the fact, that it is efficaciously applied to only a select portion of mankind; which is to deny and to admit one and the same thing in one and the same breath.
Now, in this contest of arms, it is our humble opinion that each party gets the better of the other. Each overthrows the other; but neither perceives that he is himself overthrown. Hence, though each demolishes the other, neither is convinced, and the controversy still rages. Nor can there ever be an end of this wrangling and jangling while the arguments of the opposite parties have their roots in a common error. Let the work of Mr. Symington, or any other which advocates a limited atonement, be taken up, its argument dissected, and let the false principle, that God could easily make all men holy if he would, be eliminated from them, and we venture to predict that they will lose all appearance of solidity, and resolve themselves into thin air.[166]
Chapter II.
Natural Evil, Or Suffering, And Especially The Suffering Of Infants Reconciled With The Goodness Of God.
Sweet Eden was the arbour of delight;
Yet in his lovely flowers our poison blew: