by A. W. Pink
As some of our readers have imbibed this error, we are anxious to be of help to them. We have therefore decided to follow the article by John Newton on "Ministerial Address to the Unconverted" in the March issue by first giving brief quotations from the writings of the Reformers and Puritans, to show how the framers of those [Gospel Standard] Articles of Faith departed from the path and policy followed by so many eminent saints of God who preceded them.
"The mercy of God is offered equally to those who believe and to those who believe not, so that those who are not Divinely taught within are rendered inexcusable" (John Calvin—1552—"The Eternal Predestination of God" p. 95). "A slight acquaintance with Paul will enable anyone to understand, without tedious argument, how easily he reconciled things which they pretend to be repugnant to each other. Christ commands men to believe in Him, yet His limitation is neither false nor contrary to His command when He says 'No man can come to Me except it were given him of My Father.' Let preaching therefore have its force to bring men to faith" (Calvin's "Institutes" Book 3, chap. 18, par. 13).
"The first part then of Christianity is the preaching of repentance, and the knowledge of ourselves... A man, therefore, is made a Christian not by working but by hearing; wherefore, he that will exercise himself to righteousness must first exercise himself in hearing the Gospel. Now, when he hath heard and received the Gospel, let him give himself to God with a joyful heart, and afterwards let him exercise himself in those good works which are commanded in the law" (Martin Luther—1540—on Galatians, pp. 104 and 185).
"When we meet with a precept, we should simply endeavour to obey it, without enquiring into God's hidden purpose.... Notwithstanding God's predestination is most certain and unalterable, so that no elect person can perish, nor any reprobate be saved, yet it does not follow from thence that all reproofs and exhortations on the part of God, or prayers on the part of men, are useless" (J. Zanchius—1562—"The Doctrine of Absolute Predestination," pp. 49 and 120).
"With the promises there is joined an exhortation or command to believe, which is more general than the promise; because the promise is only made to believers; but the commandment is given to believers and unbelievers also. For the elect are mingled with the wicked in the same assemblies, and therefore the ministers of the Gospel ought indiscriminately to exhort all and every one to repent." "In very truth, if thou goest forth of this world being no repentant sinner, thou goest damned to Hell: wherefore delay not one minute of an hour longer, but with all speed repent and turn unto God" (W. Perkins—1595—Vol. 1, p. 379; Vol. 2, p. 692).
"Let us be stirred up to repent immediately. Doth not God now warn you? Is it not dangerous living one hour in a state that we would not die in? May God justly strike us on the sudden? Do but purpose to live in sin one quarter of an hour; may we not be taken away in that quarter?" (R. Sibbes—1620—Vol. 6, p. 212).
"We are expressly commanded to believe, and that upon the highest promises, and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace as it is freely wrought in us by the Holy Spirit, the root of all obedience and duties, as it is radically fixed in the heart. But as it is commanded it is a duty; and these commands, you know, are several ways expressed, by invitations, exhortations, propositions" (John Owen—1650—Vol. 14, p. 223).
"I say there is no simulation at all of God in this: that which He proposeth is but this; 'Whosoever believeth shall be saved, and whosoever believeth not shall be damned.' He sends His ministers to preach this, and to beseech them to believe, and to be reconciled unto God, yea, all they meet with." "He commands them to preach promiscuously unto all, persuade all, exhort all, unto faith and repentance" (W. Twisse—1653—"The Riches of God's Love" pp. 73 and 169).
"My counsel (to his unsaved hearers) is this: Stir up your souls to lay hold on the Lord Jesus and look up to Him, wait on Him from whom every good and perfect gift comes, and give Him no rest till He hath given thee that jewel faith" (Thomas Brooks—1653—Vol. 1, p. 144).
"This condition of faith and repentance is suited to the consciences of men. The law of nature teaches us that we are bound to believe every revelation from God when it is made known to us; and not only to assent to it as true, but embrace it as good." "Our rejection of Christ, and the way of His appointing, is a high contempt of God.... It is a 'making light' of a rich feast of God's providing" (S. Charnock—1660—Vol. 3, pp. 68 and 469).
John Bunyan (1675) in his "The Heavenly Footman"; or a "Description of the man that gets to Heaven," which is addressed to "All the slothful and careless people," being an exposition and application of "So run that ye may obtain" (1 Cor. 9:24), closes with, "If thou cost not know the way, inquire at the Word of God; if thou wantest company, cry for God's Spirit; if thou wantest encouragement, entertain the promises. But be sure thou beginnest betimes; get into the way, run apace, and hold out to the end, and the Lord give thee a prosperous journey."
"Preach the Gospel to every creature: yet this is not the Gospel to be preached—that God hath promised to save every creature; though upon promulgation of them, it becomes the duty of every one to come to Christ, and a command is laid upon men to do it" (T. Goodwin—1680—Vol. 8, p. 245).
"Fire burneth where it meeteth with matter combustible, but a reasonable creature needeth to be exhorted to perform acts agreeable to his principles" (T. Manton—1670—Vol. 19, p. 247).
"It is our duty to endeavour what is impossible by our own endeavours to attain—so sin has made it; to avoid all sin, to perform perfect obedience, to love with all the heart" (David Clarkson, associate pastor with John Owen—1682—Vol. 2, p. 131).
"But you will say, if unregenerate men be dead men, to what purpose is it to persuade them to arise and stand up? This difficulty is solved in this very text (Eph. 5:14): though the duty is ours, yet the power is God's" (J. Flavell—1680—Vol. 2, p. 423).
"It is the known duty of a sinner under the Gospel to turn to God through Christ; and it is also declared in the same Gospel that none can of themselves turn to God and believe in His Son without the help of special efficacious grace; it must hereupon be a man's duty also to pray for that grace which may enable him thereto" (J. Howe—1690—Vol. 2, p. 346).
"This (Gospel) call contains the command of faith by which all men without exception, to whom God vouchsafes the same, are enjoined to believe in Christ, in that way and manner which is revealed in the Gospel: 'look unto Me and be ye saved all the ends of the earth': Isaiah 45:22" (H. Witsius—1690—Vol. 3, p. 353).
"Neither will this assertion make it a vain thing to preach the Gospel to natural people, and to exhort them to true repentance and faith in Christ for their conversion and salvation" (W. Marshall—1692—"The Gospel Mystery of Sanctification," so highly commended by James Hervey, p. 121).
"And even not coming to Christ, and believing in Him in this spiritual manner, when He is revealed in the external ministry of the Word, as God's way of salvation, is criminal and blameworthy, notwithstanding men's want of both will and power" (John Gill—1735—"The Cause of God and Truth," p. 87).
We could add quotations from others, but the above are from well known, representative, sound, Calvinistic divines; several of them high Calvinists. Yet their holding firmly to the spiritual inability of the natural man, to unconditional election, particular redemption, and the effectual call of the Spirit, did not tie their hands in preaching the Gospel freely, pressing upon their hearers their responsibility, and calling upon them to repent and believe.—A.W.P.