church that formidable faction which all the united efforts of the Pope and the Jesuits have been unable to convict of erring in the doctrine of Saint Augustine, which it has sustained with a force worthy of a better cause.
According to Calvin, who of all of them expresses himself most clearly, the soul of man, all of whose faculties are infected with sin, lacks force to resist the temptation which lures him on toward evil. The liberty of which he prides himself is a chimera; he confounds the free with the voluntary, and believes that he chooses freely because there is no constraint, and that he wills to do the evil that he does.[1] Thus following the doctrine of this reformer, man, dominated by his vicious passions, can produce of himself only wicked actions; and it is to draw him from this state of corruption and impotence that it was necessary that God should send his son upon earth to redeem him and to atone for him; so that it is from the absence of liberty in man that Calvin draws his strongest proofs of the coming of Christ: "For," he said, "if man had been free, and if he had been able to save himself, it would not have been needful that God should offer up his Son in sacrifice."[2]
This last argument seems irresistible. Besides when the Jesuits had accused Calvin and his followers of making God the author of sin, and of destroying thus all idea of the Divinity[3] they knew better than to say how it can be otherwise accomplished. They would not have been able, without doing a thing impossible for them—that is, without giving the origin of evil. The difficulty of this explanation, which Moses, even as I have said, has enveloped with a triple veil, has in no wise escaped the fathers of the primitive church. They have well felt that it was the important point whereon depended the solution of all other questions. But how can one attempt even the explanation? The most
