orrible, 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 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