Hier gaan we dus, Polemicus:
In Boek III, Hoofdstuk 22, Paragr. 10 schrijft Calvijn:
It is objected by some that God will be inconsistent with Himself, if He invites all men universally to come to Him, and receives only a few elect. Thus, according to them, the universality of the promises destroys the discrimination of special grace . . . . How the Scripture reconciles these two facts, that by external preaching all are called to repentance and faith, and yet that the spirit of repentance and faith is not given to all, I have elsewhere stated, and shall soon have occasion partly to repeat. What they assume, I deny as being false in two respects. For he who threatens drought in one city while it rains upon another, and who denounces to another place a famine of doctrine, lays himself under no positive obligation to call all men alike. And he who, forbidding Paul to preach the Word in Asia, and suffering him not to go into Bithynia, calls him into Macedonia, demonstrates his right to distribute this treasure to whom he pleases. In Isaiah, he still more fully declares his destination of the promises of salvation exclusively for the elect; for of them only, and not indiscriminately of all mankind, he declares that they shall be his disciples (Isaiah 8:16). Whence it appears, that when the doctrine of salvation is offered to all for their effectual benefit, it is a corrupt prostitution of that which is declared to be reserved particularly for the children of the church.
22. Dus als een "algemeen aanbod van genade" inderdaad niet tot iedereen komt, hoe kan het dan ooit algemeen genaamd worden?
In Hoofdstuk 24, Paragraaf 1 van hetzelfde boek schrijft hij:
But, in order to a further elucidation of the subject, it is necessary to treat of the calling of the elect, and of the blinding and hardening of the impious. On the former I have already made a few observations, with a view to refute the error of those who propose the generality of the promises to put all mankind on an equality. But the discriminating election of God, which is otherwise concealed within himself, he manifests only by his calling, which may therefore with propriety be termed the testification or evidence of it.
23. Dus God stelt niet iedereen op gelijke voeting. God discrimineert dus, en zodoende zijn de beloften niet algemeen.
In para 8 van hetzelfde hoofdstuk:
The declaration of Christ, that "many are called, and few chosen," is very improperly understood. For there will be no ambiguity in it if we remember what must be clear from the foregoing observations, that there are two kinds of calling. For there is a universal call, by which God, in the external preaching of the Word, invites all, indiscriminately, to come to him, even those to whom he intends it as a savour of deaths and an occasion of heavier condemnation
24. Dus is er 2erlei roeping. De ene algemeen, en uitwendig door de prediking des Woords, waar iedereen uitgenodigt wordt, zelfs degenen voor wie het een ruik doods ten dode, en verzwaring des oordeels is. Dus niet precies een welmenend aanbod van genade, maar liever "Bekeerd u, en geloof, anders gaat je kop eraan!"
In para.12 schrijft hij:
As the Lord by his effectual calling of the elect, completes the salvation to which he predestinated them in his eternal counsel, so he has his judgments against the reprobate, by which he executes his counsel respecting them. Those, therefore, whom he has created to a life of shame and a death of destruction, that they might be instruments of his wrath, and examples of his severity, he causes to reach their appointed end, sometimes depriving them of the opportunity of hearing the Word, sometimes, by the preaching of it, increasing their blindness and stupidity
25. Voor de verworpenen geldt het dus, dat soms hij hen niet het Woord (aanbod) laat horen, en soms horen ze het (Woord) aanbod, met het doel hun blindheid en stommigheid.
In Para.13:
Why, then, in bestowing grace upon some, does he pass over others? Luke assigns a reason for the former, that they "were ordained to eternal life." What conclusion, then, shall we draw respecting the latter, but that they are vessels of wrath to dishonor? . . .. It is a fact not to be doubted that God sends his Word to many whose blindness he determines shall be increased. For with what design does he direct so many commands to be delivered to Pharaoh? Was it from an expectation that his heart would be softened by repeated and frequent messages? Before he began, he knew and foretold the results. He commanded Moses to go and declare his will to Pharaoh, adding at the same time, "But I will harden his heart, that he shall not let the people go" (Exodus 4:21).
26. Verder tot punt 25, dat voor velen het Woord komt tot verharding, niet als een welmenend aanbod.
In para 15:
But as objections are frequently raised from some passages of Scripture, in which God seems to deny that the destruction of the wicked is caused by his decree, but that, in opposition to his remonstrances they voluntarily bring ruin upon themselves, -- let us show by a brief explication that they are not at all inconsistent with the foregoing doctrine. A passage is produced from Ezekiel, where God says, "I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" (Ezekiel 33:11). If this is to be extended to all mankind, why does he not urge many to repentance, whose minds are more flexible to obedience than those of others who grow more and more callous to his daily invitations? Among the inhabitants of Ninevah and Sodom, Christ himself declares that his evangelical preaching and miracles would have brought forth more fruit than in Judea. How is it, then, if God will have all men to be saved, that he opens not the gate of repentance to those miserable men who would be more ready to receive the favor? Hence we perceive it to be a violent perversion of the passage, if the will of God, mentioned by the prophet, be set in opposition to his eternal counsel, by which he has distinguished the elect from the reprobate. Now if we inquire the genuine sense of the prophet: his only meaning is to inspire the penitent with hopes of pardon. And this is the sum that it is beyond a doubt that God is ready to pardon sinners immediately on their conversion. Therefore he wills not their death, in as much as he wills their repentance. But experience teaches, that he does not will the repentance of those whom he externally calls, in such a manner as to effect all their hearts. Nor should he on this account be charged with acting deceitfully; for, though his external call only renders those who hear without obeying it inexcusable, yet it is justly esteemed the testimony of God's grace, by which he reconciles men to himself. Let us observe, therefore, the design of the prophet in saying that God has no pleasure in the death of a sinner; it is to assure the pious of God's readiness to pardon them immediately on their repentance and to show the impious the aggravation of their sin in rejecting such great compassion and kindness of God. Repentance, therefore, will always be met by Divine mercy, but on whom repentance is bestowed, we are clearly taught by Ezekiel himself, as well as by all the prophets and apostles.
27. Dit is verder over het punt, in antwoord op Kaw, en dit keer van de Institutie. Leren we, dat God niet wil de dood van de zondaar, maar dat hij zich bekeerd. Toch wil God niet de bekering van degenen die Hij uitwendig roept in die mate dat het hun hart raakt. Toch veinst God niet, door hun alleen zonder excuus te laten. Het punt van de profeet is dat God altijd klaar staat om de zonden te vergeven van degenen die zich bekeren, en de goddelozen hun zonde aan te wijzen en de verzwaring van hun oordeel in het afwijzen van Gods goedneid en troost. Bekering zal dus altijd geantwoord worden door Gods barmhartigheid.
Laten we het hier dus bij voor vandaag. Tot de volgende keer!
Mijn enige troost is, dat ik niet mijn, maar Jezus Christus eigen ben, Die voor mijn zonden betaald heeft, en zo bewaart, dat alles tot mijn zaligheid dienen moet; waarom Hij mij ook door Zijn Heilige Geest van eeuwig leven verzekert, en Hem voortaan te leven van harte willig en bereid maakt.
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