, logical inference for such premises, is that
drawn by Luther, namely, that when God exhorts the sinner, who he foresees
will remain impenitent, to turn from his wickedness and live, he does so
merely in the way of mockery and derision; just "as if a father were to
say to his child, 'Come,' while he knows that he cannot come."(162)

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 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 preoerdained 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 h