Canons of Dordt, I:3—“God mercifully sends the messengers of these most joyful tidings”

And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings, to whom he will and at what time he pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. Romans 10:14, 15: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?” (Canons, I:3).

COMMON GRACE ARGUMENT:

Q. “Does not the Canons of Dordt specify clearly that the very preaching of the gospel to people is ‘merciful’ on God’s part? (Head I, Article 3 states: ‘And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings …’). I do not see any trace of a limitation of this mercy to the elect only, but the article speaks of it generally.”

(I)

Prof. David J. Engelsma

It is simply irresponsible for one to seize on the word “merciful” in 1.3 to posit a universal mercy on God’s part, while ignoring the subsequent limitation of God’s saving mercy in Head 1, and all the rest of the Canons, to the elect. Ought not the Canons itself determine the objects of the saving mercy of God presented in the gospel?

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(II)

Homer C. Hoeksema (1923-1989)

[Source: The Voice of Our Fathers: An Exposition of the Canons of Dordrecht (RFPA, 1980), p. 131]

The sending of the preachers of the gospel is in itself already a great mercy. To this, too, the Canons draw our attention. There are some who understand this as meaning that this sending is a manifestation of God’s favor toward the preachers. Others take it to mean a manifestation of God’s mercy toward the hearers of the gospel. We may quite safely include both. And then we must understand this as meaning that even the very proclamation of the gospel has its reason not in any right of fallen man, but only in the pure goodness of God. Just as in Article 1 it was maintained that God might justly have left the entire race in sin and condemnation, so here it must be remembered that God might justly have withheld from the entire race the preaching of the gospel. That at this point the objects of this mercy of God are not further defined does not at all mean that the preaching of the gospel is grace to all who hear it. For we know that later on the Canons make very clear that God’s grace is only for the elect. It may also be said that God has the gospel preached to some in His wrath. Here, however, the question as to the objects of this mercy of God is not in the picture.

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(III)

More to come! (DV)