 |
| Many actually despise the absolute Sovereignty of God in salvation. It excludes them from any role in their eternal salvation. They must limit it in some subtle ways! |
From A. W. Pink's The Sovereignty of God, Chapter XI, pages 209-212 (Baker's original edition).
[But you won't find this in the severely truncated and edited edition published by the Banner of Truth. By our count 94 of 269 complete pages of the fourth (Baker) edition are missing and 241 of 525 paragraphs, not including missing words and sentences. The new school calvinists behind the BoT hate the old school teachings set forth by Pink in his book. Read the indictment against such deceit here.]
Why preach the Gospel to every creature?
Why preach the Gospel to every creature? If God the Father has predestined only a limited number to be saved, if God the Son died to effect the salvation of only those given to Him by the Father, and if God the Spirit is seeking to quicken none save God's elect, then what is the use of giving the gospel to the world at large, and where is the propriety of telling sinners that "Whosoever believeth in Christ shall not perish but have everlasting life"?
First; it is of great importance that we should be clear upon the nature of the Gospel itself. The Gospel is God's good news concerning Christ and not concerning sinners, - "Paul a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God.... concerning His Son, Jesus Christ our Lord" (Romans 1:1-3). God would have proclaimed far and wide the amazing fact that His own blessed Son "became obedient unto death, even the death of the cross." A universal testimony must be borne to the matchless worth of the person and work of Christ. Note the word "witness" in Matthew 24:14. The Gospel is God's "witness" unto the perfections of His Son. Mark the words of the apostle: "For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish" (2 Corinthians 2:15)!
Concerning the character and contents of the Gospel the utmost confusion prevails today. The Gospel is not an "offer" to be bandied around by evangelistic peddlers. The Gospel is no mere invitation, but a proclamation, a proclamation concerning Christ; true, whether men believe it or no. No man is asked to believe that Christ died for him in particular. The Gospel, in brief, is this: Christ died for sinners, you are a sinner, believe in Christ, and you shall be saved. In the Gospel, God simply announces the terms upon which men may be saved (namely, repentance and faith) and, indiscriminately, all are commanded to fulfill them.
Second; repentance and remission of sins are to be preached in the name of the Lord Jesus "unto all the nations" (Luke 24:47), because God's elect are "scattered abroad" (John 11:52) among all nations, and it is by the preaching and hearing of the Gospel that they are called out of the world. The Gospel is the means which God uses in the saving of His own chosen ones. By nature God's elect are children of wrath "even as others"; they are lost sinners needing a Savior, and apart from Christ there is no salvation for them. Hence, the Gospel must be believed by them before they can rejoice in the knowledge of sins forgiven. The Gospel is God's winnowing fan: it separates the chaff from the wheat, and gathers the latter into His garner.
Third; it is to be noted that God has other purposes in the preaching of the Gospel than the salvation of His own elect. The world exists for the elect's sake, yet others have the benefit of it. So the Word is preached for the elect's sake, yet others have the benefit of an external call. The sun shines, though blind men see it not. The rain falls upon rocky mountains and waste deserts, as well as on the fruitful valleys; so also, God suffers the Gospel to fall on the ears of the non-elect. The power of the Gospel is one of God's agencies for holding in check the wickedness of the world. Many who are never saved by it are reformed, their lusts are bridled, and they are restrained from becoming worse. Moreover, the preaching of the Gospel to the non-elect is made an admirable test of their characters. It exhibits the inveteracy of their sin: it demonstrates that their hearts are at enmity against God: it justifies the declaration of Christ that "men loved darkness rather than light, because their deeds were evil" (John 3:19).
Finally; it is sufficient for us to know that we are bidden to preach the Gospel to every creature. It is not for us to reason about the consistency between this and the fact that "few are chosen." It is for us to obey. It is a simple matter to ask questions relating to the ways of God which no finite mind can fully fathom. We, too, might turn and remind the objector that our Lord declared, "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme. But he that shall blaspheme against the Holy Spirit hath never forgiveness" (Mark 3:28, 29), and there can be no doubt whatever but that certain of the Jews were guilty of this very sin (see Matthew 12:24 etc.), and hence their destruction was inevitable. Yet, notwithstanding, scarcely two months later, He commanded His disciples to preach the Gospel to every creature. When the objector can show us the consistency of these two things-the fact that certain of the Jews had committed the sin for which there is never forgiveness, and the fact that to them the Gospel was to be preached-we will undertake to furnish a more satisfactory solution than the one given above to the harmony between a universal proclamation of the Gospel and a limitation of its saving power to those only that God has predestined to be conformed to the image of His Son.
Once more, we say, it is not for us to reason about the Gospel; it is our business to preach it. When God ordered Abraham to offer up his son as a burnt-offering, he might have objected that this command was inconsistent with His promise "In Isaac shall thy seed be called." But instead of arguing he obeyed, and left God to harmonize His promise and His precept. Jeremiah might have argued that God had bade him do that which was altogether unreasonable when He said, "Therefore thou shalt speak all these words unto them; but they will not hearken to thee; thou shalt also call unto them; but they will not answer thee" (Jeremiah 7:27), but instead, the prophet obeyed. Ezekiel, too, might have complained that the Lord was asking of him a hard thing when He said, "Son of man, go, get thee unto the House of Israel, and speak with My words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the House of Israel; Not to many people of a strange speech and of a hard language, whose words thou cans't not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the House of Israel will not hearken unto thee; for they will not hearken unto Me; for all the House of Israel are impudent and hard hearted" (Ezekiel 3:4-7).
"But, O my soul, if truth so bright
Should dazzle and confound thy sight,
Yet still His written Word obey,
And wait the great decisive day."-Watts.
Should dazzle and confound thy sight,
Yet still His written Word obey,
And wait the great decisive day."-Watts.
It has been well said, "The Gospel has lost none of its ancient power. It is, as much today as when it was first preached, 'the power of God unto salvation'. It needs no pity, no help, and no handmaid. It can overcome all obstacles, and break down all barriers. No human device need be tried to prepare the sinner to receive it, for if God has sent it no power can hinder it; and if He has not sent it, no power can make it effectual." (Dr. Bullinger).
==========
Pink Pinked
To our surprise we learned a number of years ago that the Banner of Truth Trust (hereafter referred to as the Banner), with which Mr. Murray has had the closest possible connections over many years, had done the same thing to Arthur Pink's important book The Sovereignty of God. At that time we were told that one chapter of Pink's book, a chapter entitled "The Sovereignty of God in Reprobation," had been removed in the Banner edition.
Not having a copy of the Banner edition we were unable to check the truth of what we had been told, and did not think much more of the matter. More recently, and for various reasons, we decided to investigate further, and were surprised by what we found.
The truth is that there are three whole chapters missing from the original edition of Pink's book. The chapter entitled "The Sovereignty of God in Reprobation" is missing, but so are two others, entitled "God's Sovereignty and Human Responsibility" and "Difficulties and Objections." Not only that, but four lengthy appendices (18 pages of the fourth edition as published by Baker Book House) are also missing from the Banner edition, appendices which are by no means unimportant. The titles alone will indicate to any discerning reader how important they are: "The Will of God," "The Case of Adam," "The Meaning of 'Kosmos' in John 3:16," and " I John 2:2."
What is more, large sections of other chapters are also missing - in many cases whole paragraphs, and in others sentences and words. By our count 94 of 269 complete pages of the fourth (Baker) edition are missing and 241 of 525 paragraphs, not including missing words and sentences. More than half of the book, therefore, is missing in the Banner edition, the only edition generally available to British readers.
The notices of this are found on the title page, where the Banner edition is referred to as a "Revised Edition," and in the publisher's preface which makes reference to "certain minor revisions and abridgements" (pp. 2-3). Whether this covers what the Banner has done to Pink's book, we leave to the reader to judge, especially in light of Mr. Murray's reference to the Kelvedon edition of Spurgeon's sermons as an "abridgement."
The only other reference we know of to this "revision" of The Sovereignty of God is found in Murray's biography of Pink, The Life of Arthur W. Pink, where he speaks of "the removal of some material" from the book. Again, we leave it to the reader to judge whether this constitutes "a warning … given to the reader."
