§ 114. CALVINISM EXAMINED. 579
These passages contain, as in a nutshell, the theodicy of Paul. They dispel the darkness of the ninth chapter of Romans. They exclude all limitations of God's plan and intention to a particular class ; they teach not, indeed, that all men will be actually saved — for many reject the divine offer, and die in impenitence, — but that God sincerely desires and actually provides salvation for all. Whosoever is saved, is saved by grace ; whosoever is lost, is lost by his own guilt of unbelief.
The Offer of Salvation.
There remains, it is true, the great difficulty that the offer of salvation is limited in this world, as far as we know, to a part of the human race, and that the great majority pass into the other world without any knowledge of the historical Christ.
But God gave to every man the light of reason and conscience (Rom. 1 : 19 ; 2 : 14, 15). The Divine Logos "lighteth every man " that cometh into the world (John 1 : 9). God never left himself "without witness" (Acts 14:17). He deals with his creatures according to the measure of their ability and opportunity, whether they have one or five or ten talents (Matt. 25 : 15 sqq.). He is "no respecter of persons, but in every nation he that feareth him and worketh righteousness, is acceptable to him " (Acts 10 : 35).
May we not then cherish at least a charitable hope, if not a certain belief, that a God of infinite love and justice will receive into his heavenly kingdom all those who die innocently ignorant of the Christian revelation, but in a state of preparedness or disposition for the gospel, so that they would thankfully accept it if offered to them? Cornelius was in such a condition before Peter entered his house, and he represents a multitude which no man can number. We cannot know and measure the secret operations of the Spirit of God, who works " when, where, and how he pleases."
580 THE REFORMATION IN FRENCH SWITZERLAND.
Surely, here is a point where the rigor of the old orthodoxy, whether Roman Catholic, or Lutheran, or Calvinistic, must be moderated. And the Calvinistic system admits more readily of an expansion than the churchly and sacramental type of orthodoxy.
The General Love of God to all Men.
This doctrine of a divine will and divine provision of a universal salvation, on the sole condition of faith, is taught in many passages which admit of no other interpretation, and which must, therefore, decide this whole question. For it is a settled rule in hermeneutics that dark passages must be explained by clear passages, and not vice versa. Such passages are the following : —
"I have no pleasure in the death of him that dieth, saith the Lord our God : wherefore turn yourselves, and live " (Ezek. 18 : 32, 23 ; 33 : 11). " And I, if I be lifted up from the earth, will draw all men unto myself" (John 12:32). " God so loved the world " (that is, all mankind) " that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life" (John 3:16). " God our Saviour willeth that all men should be saved and come to the knowledge of the truth " (1 Tim. 2 : 4).i " The grace of God hath appeared, bringing salvation to all men " (Tit. 2 : 11). "The Lord is long-suffering to you-ward, not wishing that an^ should perish, but that all should come to repentance" (2 Pet. 3 : 9).^ "Jesus Christ is the propitiation for our sins ; and not for ours only, but also for (the
1 Calvin explains "all men" to mean men of all classes and conditions ("(/e hominum generibus, non singulis personis"). See his Comm. on 1 Tim. 2 : 4, and his sermon on the passage. But the Apostle emphasizes " all men" with reference to prayer "for all men," which he commands in ver. 1, and which cannot be limited.
2 Calvin arbitrarily explains this passage of the " voluntas Dei guce nobis in evangelio pate/it," but not " de arcano Dei consilio quo destinati sunt reprobi in suum exitium."