Nathanael Ball (1623–1689) on Pleading, not Merely Publishing

To be Pleaders with you about it. The Lord gives us leave to be exceeding earnest with you about the matters of your souls, to stir you up by all the Ways and by all the Arguments that possibly we can, to look after this Freedom. He requires that we should lay out the very strength of our spirits in this Work; that we should deal with you as for our lives, and as for the saving of our own souls. He would have us study what to say to you, and to pray much to God, that he would fill our mouths with Arguments when we come to speak to you; and that he would help us, that we may not be willing to let you alone in your trifling careless delays; but to urge upon you the necessity of this Freedom, and the danger of missing of it, and the benefit that you will reap by it. Ministers should not only be Publishers, but they should be Pleaders, yea, Beseechers of their hearers in this matter: We pray you in Christ's stead (saith the Apostle) be ye reconciled to God, 2 Cor. 5:20.

Nathanael Ball, Spiritual Bondage and Freedom (London: Printed for Jonathan Robinson, at the Golden Lion in St. Pauls Church-yard, 1683), 56–57.

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Credit to Travis Fentiman for bringing Nathanael Ball to my attention.

Similarly, B. H. Carroll said:

This scripture [Ezek. 33:11] teaches that those commissioned to publish the good tidings of salvation to men are exhorted by the Spirit of God to pray as they publish. They are not to be dumb placards on the wall; they are not to be cold advertisements in a paper; they are not to be mere abstract announcements, but that publication shall be loving, sympathetic, earnest, accompanied by their prayers that God will lead the men to salvation whom he thus invites through the gospel.

[Note: Observe today how some preachers and apologists merely declare facts or abstract propositions in their evangelistic endeavors. They do not plead with men to lay hold of the freedom available in Christ. John J. Murray (in his preface to Silversides' book on The Free Offer) observes of our day that "although the gospel offer has not been consciously denied, the wooing note of former times has been lacking." We need to be watchful against this subtle coldness of heart and spirit of the hyper-Calvinist error.]

Herman Bavinck (1854–1921) on God’s Love, Goodness, and the Means of Grace

Now it is indeed possible to speak of God’s love to creatures or people in general (the love of benevolence), but for this the Scripture mostly uses the word “goodness,” and as a rule speaks of God’s love, like his grace, only in relation to his chosen people or church (the love of friendship).

Herman Bavinck, Reformed Dogmatics, 4 vols., ed. John Bolt, trans. John Vriend (Grand Rapids: Baker Academic, 2004), 2:215.

…the reprobates also receive many blessings, blessings that do not as such arise from the decree of reprobation but from the goodness and grace of God. They receive many natural gifts—life, health, strength, food, drink, good cheer, and so forth (Matt. 5:45; Acts 14:17; 17:27; Rom. 1:19; James 1:17)—for God does not leave himself without a witness. He endures them with much patience (Rom. 9:22). He has the gospel of his grace proclaimed to them and takes no pleasure in their death (Ezek. 18:23; 33:11; Matt. 23:37; Luke 19:41; 24:47; John 3:16; Acts 17:30; Rom. 11:32; 1 Thess. 5:9; 1 Tim. 2:4; 2 Pet. 3:9). Pelagians infer from these verses that God’s actual intention is to save all people individually, and therefore that there is no preceding decree of reprobation. But that is not what these verses teach. They [the aforementioned verses] do say, however, that it is the will of God that all the means of grace be used for the salvation of the reprobates. Now, these means of grace do not as such flow from the decree of reprobation. They can be abused to that end; they may serve to render humans inexcusable, to harden them, and to make their condemnation all the heavier—like the sun, which may warm but also scorch a person. Yet in and by themselves they are not means of reprobation but means of grace with a view to salvation.¹⁶⁴
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164. Synopsis purioris theologiae, XXIV, 54ff.; H. Heppe, Dogmatik der evangelisch-reformierten Kirche, 134–35.

Ibid., 2:398.

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William Prynne (1600–1669) on the Sufficiency and Efficacy of Christ's Death

"Thirdly, that Christ Jesus died sufficiently for all mankind, but effectually for none but the Elect, and true believers, who alone are saved by his death.

The sufficiency of Christ's death for all mankind, is expressed in these several places [in the Book of Common Prayer]. O God the Son redeemer of the World, have mercy upon us miserable sinners. Above all we must give humble and hearty thanks to God the Father, &c. for the redemption of the world, by our Lord and Saviour Jesus Christ, &c. Almighty God our heavenly Father which of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our Redemption, who made there (by his own oblation once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, &c. O Lambe of God which takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayers. Secondly, in God the Son, who hath redeemed me and all mankind. O Saviour of the world save us, which by the Cross and Passion has redeemed us: All this must be understood only of the sufficiency and merit of Christ's death, not of the efficacy, benefit, and application of it, which belongs to none but to the true Church of Christ, even the Elect and true believers as these passages ensuing will inform us. When thou hadst overcome the sharpness of death, thou didst open the Kingdom of heaven to all believers. We pray thee help thy servants, whom thou hast redeemed with thy most precious blood. O Lord save thy people, and make thy chosen people joyful. Blessed be the Lord God of Israel, for he hath visited and Redeemed his people. To give knowledge of Salvation to his people, for the remission of their sins. His mercy is on them that fear him throughout all generations. He remembering his mercy hath holpen his servant Israel, &c. Spare thy people whom thou hast redeemed with thy most precious blood. This is the blood of the new Testament, which is shed for you, and for many for the Remission of sin. Grant that by the merits and death of thy Son Jesus Christ, & through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion. Now the Church the mystical body of Christ, is the blessed company of all faithful and elect people, and none else but they; as the next prayer, the Collect on good Friday, and the places quoted in the first Position, prove. And whereas the Minister in distributing the Bread and wine, saith particularly to every man: take this in remembrance that Christ died effectually for all men; but the contrary, that he died only thus for the Elect and faithful: because our Church prohibits all such as want true faith and repentance, or live in any gross and known sins, to come to the Sacrament, admitting none but true and faithful penitents to it: so that the Minister and our Church do always look upon all Communicants, as the elect and chosen Saints of God, endued with true faith and repentance, and so they may well apply (at leastwise in the judgement of Charity) the efficacy and merits of Christ's death unto them. I will conclude this point with the passage of A Prayer necessary for all men. Jesus Christ thy only Son hath perfectly fulfilled thy Law, to justify all men that believe and trust in him. And thus much for our Common Prayer Book."

William Prynne, The Church of Englands Old Antithesis to New Arminianism (London: Augustine Matthewes and Elizabeth Allde for Michael Sparke, 1629), 20–22. Note: See page 89, as well as 93–98 for more on this.

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James Henley Thornwell (1812–1862) on the God’s General Goodness and Love

It is vain to allege that such general goodness is never referred to God’s love. The Saviour settles the point in Matthew v. 44, 45. There He commands His disciples to love their enemies, to bless them that curse them, to do good to them that hate them, etc. Why? “That ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Here the disciples are commanded to love their enemies, that they might be like God. But how does it appear that God loves His enemies? “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and the unjust;” in other words, from the common bounties of Providence. With such a plain illustration of the fact that God can be said to love without intending to save, it is amazing that such passages as the following should ever have been adduced to prove a purpose of universal salvation: “The Lord is good to all, and His tender mercies are over all His works.” I would as soon think of appealing to Romans ix. 22, because God is there said to have endured the vessels of wrath fitted to destruction with much long-suffering.

James Henley Thornwell, “Election and Reprobation,” in The Collected Writings of James Henley Thornwell, ed. John B. Adger, 4 vols. (New York: Robert Carter & Bros. Philadelphia: Alfred Martien. Louisville: Davidson Bros. & Co., 1871–73), 2:166.

Similarly, Thomas Manton said, "This [common] love floweth in the channel of common providence."

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James Nalton (c.1600–1662) on Christ’s Calls and Invitations

A third Use, It is for Exhortation. If Jesus Christ be the blessed Shepherd, as you have heard him described, that hath the greatest care, and love, and power, and reward; oh! what an invitation might this be to every one to come to Jesus Christ, and to stand out no longer: many persuasions have been tendered to you many hundred times, and yet some of you never brought home to Jesus Christ to this day: oh, that this might be that blessed day wherein Jesus Christ and some wandering sheep may be brought together: Consider who calls thee, it is not a Judge, but a Shepherd; and consider why he calls, not to hurt, but to heal thee; not to kill, but to cure thee; not to punish, but to pity thee; oh, think therefore with thyself, that thou hearest the Lord Jesus Christ (to use a homely Phrase) as it were, whistling after thee, as he doth in the ministry of his word; sometimes he comes with secret whisperings, sometimes he comes openly, whistling, speaking, calling, crying in the ears of sinners: Oh, do but think that thou heardest the Lord Jesus Christ calling, and crying after thee, why wilt thou die, and perish? why wilt thou be lost when thou mayest have a Saviour. Oh, but says the poor soul, I fear, I fear Mal. 4. 2. that I am so diseased, that the Lord Jesus Christ will not look upon me: Remember, that this Shepherd is compared to a Shepherd that hath healing under his wings.

James Nalton, Twenty Sermons Preached Upon Several Texts (London: Printed by R. H. and M. S. for Dorman Newman, and are to be sold at his Shop at the Kings Armes in the Poultry, next Grocers Alley, 1664), 70-71. This work has an epistle to the reader by Matthew Poole.

This Nalton quote on the nature of the gospel is also of use against Hoeksemian forms of hyper-Calvinism:

 I, but here it may be objected; does not the Apostle say, that the Gospel is the savour of death unto death, as well as the savour of life unto life. 2 Cor. 2. 16. Now, if the Gospel be the savour of death unto death, then how can it be said to bring Eternal Salvation? To this I answer.

When the Gospel is said to be the savour of death unto death, it is not spoken because the Gospel does kill and condemn simply, and in its own nature; but through the corruption of mens hearts that do not obey it, but do reject it, that do resist it. A King's pardon you know, does not kill any by itself, but by the Contempt of a Malefactor that does reject it, and so the pardon may double the Malefactor's guilt, and bring upon him a more speedy and fearful execution. So here, the Gracious pardon of God that is tendered in the Gospel, does not kill, or condemn any in it self, or in its own Nature, but through the contempt of those that do disregard it, in this regard, not simply, but accidentally, through the Corruptions of mens hearts, and Natures, in this regard, the Gospel may be said to increase a man's curse and condemnation: Whereas now the Law in its own nature, is said to be a killing Letter, because it leaves a man in a state of death, and leaves him under a curse, and does not show him the way at all how to avoid that curse, as the Gospel does; Therefore the Apostle says, The Law is a killing Letter of itself, but the Spirit giveth life. 2 Cor. 3. 6. because in the Preaching of the Gospel, the Spirit of God is conveyed into our souls, which enables us in some acceptable manner, to perform what the Gospel enjoins; and thus you have the Point opened to you, that the knowledge of Life, and Immortality, that Eternal Salvation that is laid up for the Saints in Light, is discovered, and revealed by the Preaching of the Gospel.

Ibid., 36–38.

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Similar to the second quote by Nalton, Martinius said:

...and the gospel, which in itself is a savor of life unto life, becomes to the unbelieving a savor of death unto death, by accident, through their own fault,…

William Fenner said:

It was Christ's primary purpose, and the first end of his coming, to save the world: it is an accidental end, or rather an event of his coming, that the world is condemned.

Calvin, commenting on Romans 1:16, said:

The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savour of death to the ungodly, does not proceed from what it is, but from their own wickedness.

Thomas Larkham (1602–1669) on Christ's Sufficient Satisfaction for the Sins of the Whole World

Doct. Not any defect in God or his Son Christ, but man's own unworthiness deprives him of good.

There is here no defect in God; Christ is given to death, the Father's Justice is satisfied, he hath by his own oblation of himself once offered, made a full, perfect, and sufficient oblation and satisfaction, for the sins of the whole world. The Wedding truly is ready; Though your sins be as crimson (saith God) I will make them as white as snow. If there were ten thousand times more sins, and wicked persons then there be; yet the Wedding is read; nothing can hinder from mercy, such as are willing to accept it. O Judas, thou didst commit a very great sin in betraying thy Master; but a far greater in running from him, and hanging thy self. The former was to make his Manhood cease to be, the latter was as it were a nulling of his Godhead, a very murder as it were of Christ's Deity. Mary Magdalen was a woman out of whom went seven Devils, a sinner in the worst sense; yet there was not a more holy woman living afterward. She came to Christ, much was forgiven her; there's enough in God, enough in Christ. Not any want of will in God. As I live saith the Lord, I do not desire the death of a sinner. Not any want in Christ, for he paid enough for a thousand worlds. But they which were bidden, were not worthy. Man's unworthiness deprives him of good.

Thomas Larkham, The Wedding-Supper (London: Printed, and are to be sold by Giles Calvert, at his shop at the black spread Eagle, neer the West end of Pauls, 1652), 138–139.

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Thomas Larkham (1602–1669) on the General Love of God

But this Attribute of Love is to be considered as it hath a double object, either general, or special. The former is every creature, every entity; in this respect God's love reacheth to the very meanest creature. Neither are these creatures in general only said to be the objects of God's love, in regard of those acts which he exerciseth on them; as in their creation, so in their preservation and ordering of them: but also the creation is an object of God's love of complacency in some sort, for Omne Ens est bonum, Every created being is good; and therefore God must needs love it, because the divine Will was the cause of their being, even of the being of each thing.

Thomas Larkham, The Attributes of God Unfolded, and Applied. The Second Part. (London: Printed for Francis Eglesfield, and are to be sold at the Marygold in Pauls Church-yard, 1656), 158.

Use. 7. And if God be a loving God, O that you that are in a state of enmity against God, would yield your hearts to this loving God, who is willing (I can assure you) to pass by all, and to love you, if ye will accept of his love. Come Sirs, accept of this loving God: Let the wicked forsake his way, and the unrighteous his own imaginations, and turn to this loving God. It is possible for the greatest sinner to be accepted of God, nay most sure; if ye can but bring that Bull's neck to bow to this loving God: But if ye worship your lusts of pride and anger &c. I pronounce unto you that ye shall surely perish. Love trampled on, will turn to fury at last: Take heed that God swear not against you in wrath, for slighting his offered love.

Ibid., 168.

 

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Thomas Manton (1620–1677) on God's Common Mercy, Patience, and Invitations

9. Consider your own experiences. We have not only heard that God is merciful, but we have known it. All men may speak of patience, and common mercy, and outward deliverances, but few improve them to a spiritual use and purpose. (1.) Consider God's patience; how long hath he waited for your conversion? and he that hath spared you can save you. It is said, 'The wages of sin is death,' Rom. iv. 23. The word implieth that God is bound to pay it by virtue of an implicit bargain and agreement between him and the creature. But as yet the hand of God hath not found you out; you are indebted to justice, but mercy stoppeth the arrest of vengeance. Many others have been taken away in their sins by a sudden arrow and dart from heaven; vengeance hath trodden upon the heel of sin; as Zimri and Cosbi unloaded their lusts and their lives together; the angels for an aspiring thought were turned out of heaven; Gehazi was blasted with leprosy just upon his lie; and Lot's wife turned into a stone for a look, a glance upon Sodom; and Herod smitten with lice in the midst of his pomp and vainglory: and some have 'perished in the midway,' Ps. ii., in the very heat of some carnal and wicked pursuit. God can do the like to you; therefore reason thus: If mercy would not save me, why hath mercy spared me? God might have sued out the bond long since; what is the meaning of the dispensation? Is God weak or unjust? or hath he a mind to be gracious? Surely he would not have spared me all this while, if he had not a mind to save my soul. Such reasonings as these many times give us the first encouragement to apply ourselves to God. Wicked me, like spiders, draw other conclusions, Ps. 1. 21. But should not his patience, &c., Rom. ii. 4. (2.) Consider God's goodness in giving thee food, and clothing, and honour, and gladness of heart, and all this without thy desert. say, Certainly all these benefits are but so many baits to catch my soul. I see the sun riseth every day with a fresh countenance, and shineth upon the fields of just and unjust; to what purpose, but to show that God is gracious without hire? This bodily sun is but an obscure type of the Sun of Righteousness, that is willing to display his beams and wings over a poor languishing soul. Common mercies are the tastes of God's love while you are sinners, and the common fruits of Christ's death, that you may be invited to come for more. Why hath he given me 'the unrighteous mammon,' but that I may look after 'the true riches'? What a vile unthankful heart should I have, if I should be contented with mammon without Christ, and be like Judas, with the bag in my hand, and the devil in my heart! God's children are wont to make these gifts a step to higher dispensations: they know God, like the good householder, bringeth forth the best at least; therefore they must have something above and beyond all these things. Common hearts are contented with common mercies; but they are still waiting when the master of the feast will bid them sit higher. I may have this and be damned; where are the arguments of his special love? (3.) Consider deliverances from imminent dangers. Then the curse began to seize upon you; but God snatched you out of the fire like 'brands out of the burning,' Amos iv. 11; or like a debtor that escapeth out of the sergeant's hands. Every deliverance is a temporary pardon: see Ps. Ixviii. 38, 'Then he, being full of compassion, forgave their iniquity, and destroyed them not;' the meaning is, respited vengeance, as appeareth by the context. So Mat. xviii. 32, 'He forgave them the debt;' yet it was after required; the meaning is, spared them for the present. Thus when God taketh you out of the teeth and jaws of wrath, when you are delivered out of sickness and apparent danger, you have a reprieve or a temporary pardon. Oh! if you had died, you had died in your sins, and so been eternally miserable: if the Lord had taken the present advantage, you had been howling a sad note among the screech-owls of darkness. Forever blessed be that mercy that made a rescue!

10. Consider God's invitations. Mercy pointeth and beckoneth to thee to come and be saved. How many means hath God used to call thee to himself! Every good motion is a call, every preacher a messenger sent from heaven to invite thee to Christ, every sermon a new summons. Plead with thyself, Though God hath not drawn me, yet he hath warned me. The elect have no more favour in the general means than thou hast. Though God's grace be limited by the pleasure of his wisdom, yet thou hast a fair warrant and encouragement, and every way as good a ground to come to Christ as others have: 'Whosoever,' &c., John vi. 37. When the gospel doth not exclude me, why should I exclude myself? Doubts that God will not accept me if I come, are but foolish jealousies without a cause. But it is time to leave off this meditation upon God's mercy, which hath carried me out so far, and to come to the uses.

Thomas Manton, "A Practical Commentary, Or An Exposition with Notes on the Epistle of Jude," in The Complete Works of Thomas Manton (London: James Nisbet & Co. 1871), 5:62–63.

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