As many
as are called by the gospel are unfeignedly called. For God hath most earnestly and truly shown in his Word what
is pleasing to him, namely, that
those who are called should come to him. He, moreover, seriously
promises eternal life and rest to as many as shall come to him and believe on
him (Canons of Dordt, III/IV, 8).
COMMON
GRACE ARGUMENT:
That
God is said, in this article, to be “pleased” with individuals coming to Him,
that it is “acceptable” to Him, is, in the viewpoint of common grace
proponents, evidence for a “love of God for all men, and a desire of God for
the salvation of all men.”
(I)
Prof.
David J. Engelsma
When the Canons say that “God hath … declared … what will be acceptable to him (or, pleasing
to him), namely, that all who are called, should come unto him,” this does not
mean that God loves all and desires the salvation of all. The Canons have been busy in Heads I and II
refuting this very notion. But the meaning is that the activity of coming to
Christ is pleasing to God,
whereas the refusal to come in faith is displeasing
to Him, and God makes this known in the preaching when He calls men. Therefore,
when men wickedly refuse to come to the marriage, the king of the parable in
Matthew 22 sends out the army of His wrath to kill those obstinate men.
---------------------------------------------------
(II)
Prof.
Herman C. Hanko
[Source: Common Grace
Considered (2019 edition), pp. 32-33]
The article teaches the
following truths, at least as far as the question of the “well-meant gospel
offer” is concerned. God’s calling to those who hear the gospel is serious and means what it says, and that it is well-pleasing to Him that men do what He commands. He is not playing games with men when He
commands them to repent and believe in Christ. He is not commanding them to do
something to which He is indifferent.
He does not say to men that they must repent and believe in Christ, but does not really mean what He says, and
does not care whether they obey or not. God never has any pleasure in sin, nor
delights in disobedience.
Presumably, the defenders of
the “gospel offer” argue thus: Because God is said to be “well-pleased” with
the repentance and faith of those who hear the gospel, therefore He must also “desire
that all be saved.” And this “desire that all be saved” implies that God “loves”
all and that Christ “died” for all.
This is indeed a problem that
requires our investigation. It is not a new problem. It was already
addressed by Francis Turretin, an ardent opponent of the “well-meant offer.” Whether his explanation is adequate is another
matter; and we intend, God willing, to discuss this problem somewhat later—as
well as Turretin’s answer to this objection. It is sufficient to say now that
the command of God to repent from sin and believe in Christ is a command rooted in the creation ordinance. God
created man good and upright and able to keep God’s law. Man’s fall is his own fault, and for it he is culpable
before God. All men are responsible for Adam’s sin, for Adam was the federal
head of the entire human race. But all men are responsible also for obedience
to God, even after they fell. God does not, as it were, say to fallen man: “I
am so sorry that you fell into sin. I see your sad plight and your inability to
do what I originally commanded you to do. I will not, therefore, require
obedience of you any longer.” Such a position would be contrary to God’s own
infinite holiness and justice. God still insists that man obey Him. An
inability that is man’s own fault is
no excuse for disobedience. And God is very serious about this.
-------------------------------------------------
(III)
More to
come! (DV)
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