In this tract, James Henly Thornwell was clearly influenced by men like Turretin, in that he reads such verses as Eze 18:23, John 3:16, 1 Timothy 2:4, and 2 Peter 3:9,1 and 1 John 2:2, in a strict particularist manner.2 These two extracts are cited here to demonstrate the historicity of the Reformed Doctrine of General love, and the standard association made by many Reformed between that doctrine and Matthew 5:45.
Thornwell:
1) The doctrine of election is supposed to be inconsistent with the sincerity of God in the general invitations and call of the Gospel, and with His professions of willingness that all should be saved. It is true that this doctrine is wholly irreconcilable with the idea of a fixed determination on the part of God to save, indiscriminately, the whole human race. The plain doctrine of the Presbyterian Church is that God has no purpose of salvation for all, and that He has not decreed that faith, repentance and holiness, and the eternal blessings of the Gospel, should be efficaciously applied to all. The necessary consequence of such a decree would be universal salvation. The Scriptures, which are supposed to prove that God sent His Son into the world with the specific intention of saving all without exception or limitation, it confidently believed, teach, when correctly interpreted, no such doctrine. It is often forgotten that love is ascribed to God under two or three different aspects. Sometimes it expresses the complacency and approbation with which He views the graces which His own Spirit has produced in the hearts of His children; and in this sense it is plain that God can be said to love only the saints. It is probably in this sense that the term love is to be understood in Jude’s exhortation: “Keep yourselves in the love of God.” Sometimes God’s benevolence or general mercy is intended, such as He bestows upon the just and the unjust, the evil and the good, as in Psalms cxlv. 9: “The Lord is good to all, and His tender mercies are over all His works.” The common bounties of
2) In regard to the passages of the first class, it is manifest that where the universal epithets are to be taken in their full latitude–which, however, is not always the case–nothing more can be fairly deduced than God’s benevolence, which leads Him to bestow blessings upon all men. There is nothing specific about the character or nature of the blessings, or whenever anything specific is stated it is found to be only the common bounties of
1On 2 Peter 3:9, Thornwell does note and acknowledge Calvin’s unlimited reading of this verse. Further, Thornwell grants that the unlimited reading does not violate the text exegetically, but that he thinks his reading is more congruent to Peter’s intent.
2On the Ezekiel passages, Thornwell overplays Turretin’s stress on the revealed will as a passive delight. And for 1 Timothy 2:4, John 3;16, 1 John 2:2, oddly enough, Thornwell connects these verses with the offer of the gospel as if that satisfies the force of the inherent universality within the terms of these verses.