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opposition to it may turn even this blessing into a curse. It naturally heightens the responsibility
of the sinner, and, if not accepted and improved, will increase his judgment.
d. Finally, it clearly accentuates the righteousness of God.
If even the revelation of God in
nature serves the purpose of forestalling any excuse which sinners might be inclined to make,
Rom. 1:20, this is all the more true of the special revelation of the way of salvation. When
sinners despise the forbearance of God and reject His gracious offer of salvation, the greatness
of their corruption and guilt, and the justice of God in their condemnation, stands out in the
clearest light.
QUESTIONS FOR FURTHER STUDY:
In what cases do the Reformed assume that regeneration
precedes even external calling? How do they connect external calling up with the doctrine of
the covenant? On what grounds did the Arminians at the time of the Synod of Dort assert that
the Reformed churches could not consistently teach that God seriously calls sinners
indiscriminately to salvation? How do Roman Catholics conceive of the calling by the Word?
What is the Lutheran conception of calling? Is it correct to say (with Alexander, Syst. Theol. II,
pp. 357 ff.) that the Word by itself is adequate to effect a spiritual change, and that the Holy
Spirit merely removes the obstruction to its reception?
LITERATURE:
Bavinck, Geref. Dogm. IV, pp. 1-15; ibid., Roeping en Wedergeboorte Kuyper, Dict.
Dogm., De Salute, pp. 84-92; Mastricht, Godgeleerdheit III, pp. 192-214 à Marck,
Godgeleerdheid, pp. 649-651; Witsius, De Verbonden III, c. 5; Hodge, Syst. Theol II. pp. 639-653;
Dabney, Theology., pp. 553-559; Schmid, Doct. Theol., pp. 448-456; Valentine Chr. Theol. II, pp.
194-204; Pope, Chr. Theol. II, pp. 335-347; W. L. Alexander, Syst. of Bibl. Theol. II, pp. 357-361.