THE "WHOSOEVER WILL" GOSPEL: Warfield
It is flattering to be told that we can get up and go to God whenever we choose, and that nobody is going to pester us about it. It is flattering to be told that when we choose to go back to God we can command a handsome reception, and no questions asked. But is this the gospel of Jesus Christ?
Is the whole teaching of Jesus Christ summed up in this: that the gates of heaven stand open and anybody can go in whenever he pleases? That is, however, what the entire body of modern Liberal theologians and their innumerable disciples and imitators tell us. "Innumerable" disciples and imitators, I say: for surely this teaching has overspread the world.
The view of God which is involved, some one has not inaptly if a little bitingly called "the domestic animal conception of God." As you keep sheep to give you wool, and cows to give you milk, so you keep God to give you forgiveness. What is meant is grimly illustrated by the story of poor Heinrich Heine, writhing on his bed of agony, who, asked by an officious visitor if he had hope of the forgiveness of his sins, replied with a glance upwards of mocking bitterness," Why, yes, certainly: that's what God is for." That's what God is for! It is thus that our modern Liberal theology thinks of God. He has but one function and comes into contact with man at but one point: he exists to forgive sins.
In somewhat the same spirit we hear ringing up and down the land the passionate proclamation of what its adherents love to call a "whosoever will gospel." It is no doubt the universality of the gospel-offer which is intended to be emphasized. But do we not shoot beyond the mark when we seem to hang salvation purely on the human will? And should we not stop to consider that, if so we seem to open salvation to "whosoever will" on the one hand, on the other we open it only to "whosoever will"? And who, in this world of death and sin, I do not say merely will, but can, will the good?
Here is the real point of difficulty: how, where, can we obtain the will? Let others rejoice in a "whosoever will gospel": for the sinner who knows himself to be a sinner, and knows what it is to be a sinner, only a "God will" gospel will suffice. If the gospel is to be committed to the dead wills of sinful men, and there is nothing above and beyond, who then can be saved?
It is only in almighty grace that a sinner can hope; for it is only almighty grace that can raise the dead. What boots it to send the trumpeter crying amid the serried ranks of the dead: "The gates of heaven stand open: whosoever will may enter in"? The real question which presses is, Who will make these dry bones live? As over against all teaching that would tempt man to trust in himself for any, even the smallest part, of his salvation, Christianity casts him utterly on God.
It is God and God alone who saves.
Warfield, B. B. From The Plan of Salvation
Is the whole teaching of Jesus Christ summed up in this: that the gates of heaven stand open and anybody can go in whenever he pleases? That is, however, what the entire body of modern Liberal theologians and their innumerable disciples and imitators tell us. "Innumerable" disciples and imitators, I say: for surely this teaching has overspread the world.
The view of God which is involved, some one has not inaptly if a little bitingly called "the domestic animal conception of God." As you keep sheep to give you wool, and cows to give you milk, so you keep God to give you forgiveness. What is meant is grimly illustrated by the story of poor Heinrich Heine, writhing on his bed of agony, who, asked by an officious visitor if he had hope of the forgiveness of his sins, replied with a glance upwards of mocking bitterness," Why, yes, certainly: that's what God is for." That's what God is for! It is thus that our modern Liberal theology thinks of God. He has but one function and comes into contact with man at but one point: he exists to forgive sins.
In somewhat the same spirit we hear ringing up and down the land the passionate proclamation of what its adherents love to call a "whosoever will gospel." It is no doubt the universality of the gospel-offer which is intended to be emphasized. But do we not shoot beyond the mark when we seem to hang salvation purely on the human will? And should we not stop to consider that, if so we seem to open salvation to "whosoever will" on the one hand, on the other we open it only to "whosoever will"? And who, in this world of death and sin, I do not say merely will, but can, will the good?
Here is the real point of difficulty: how, where, can we obtain the will? Let others rejoice in a "whosoever will gospel": for the sinner who knows himself to be a sinner, and knows what it is to be a sinner, only a "God will" gospel will suffice. If the gospel is to be committed to the dead wills of sinful men, and there is nothing above and beyond, who then can be saved?
It is only in almighty grace that a sinner can hope; for it is only almighty grace that can raise the dead. What boots it to send the trumpeter crying amid the serried ranks of the dead: "The gates of heaven stand open: whosoever will may enter in"? The real question which presses is, Who will make these dry bones live? As over against all teaching that would tempt man to trust in himself for any, even the smallest part, of his salvation, Christianity casts him utterly on God.
It is God and God alone who saves.
Warfield, B. B. From The Plan of Salvation
