by John Wesley
Preached at Bristol, in the year 1740
"He that spared not his own Son, but delivered him up for us all,
how shall he not with him also freely give us all things?"
Romans, 8:32
TO THE READER
Nothing but the strongest conviction, not only that what is here advanced is "the truth as it is in Jesus,"
but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly
to oppose the sentiments of those whom I esteem for their work's sake: At whose feet may I be found in the
day of the Lord Jesus!
Should any believe it his duty to reply hereto, I have only one request to make, -- Let whatsoever you do,
be done inherently, in love, and in the spirit of meekness. Let your very disputing show that you have "put
on, as the elect of God, bowel of mercies, gentleness, longsuffering; "that even according to this time it may
be said, "See how these Christians love one another!"
ADVERTISEMENT
Whereas a pamphlet entitled, "Free Grace Indeed," has been published against this Sermon; this is to inform the
publisher, that I cannot answer his tract till he appears to be more in earnest. For I dare not speak of "the deep
things of God" in the spirit of a prize-fighter or a stage-player.
How freely does God love the world! While we were yet sinners, "Christ died for the
ungodly." While we were "dead in our sin," God "spared not his own Son, but delivered him
up for us all." And how freely with him does he "give us all things!" Verily, FREE GRACE is
all in all!
The grace or love of God, whence cometh our salvation, is FREE IN ALL, and FREE FOR
ALL.
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First. It is free in all to whom it is given.
It does not depend on any power or merit in man;
no, not in any degree, neither in whole, nor in part. It does not in anywise depend either on
the good works or righteousness of the receiver; not on anything he has done, or anything he
is. It does not depend on his endeavors. It does not depend on his good tempers, or good
desires, or good purposes and intentions; for all these flow from the free grace of God; they
are the streams only, not the fountain. They are the fruits of free grace, and not the root.
They are not the cause, but the effects of it. Whatsoever good is in man, or is done by man,
God is the author and doer of it. Thus is his grace free in all; that is, no way depending on any
power or merit in man, but on God alone, who freely gave us his own Son, and "with him
freely giveth us all things.
But it is free for ALL, as well as IN ALL. To this some have answered, "No: It is free only
for those whom God hath ordained to life; and they are but a little flock. The greater part of
God hath ordained to death; and it is not free for them. Them God hateth; and, therefore,
before they were born, decreed they should die eternally. And this he absolutely decreed;
because so was his good pleasure; because it was his sovereign will. Accordingly, they are
born for this, -- to be destroyed body and soul in hell. And they grow up under the irrevocable
curse of God, without any possibility of redemption; for what grace God gives, he gives only
for this, to increase, not prevent, their damnation."
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This is that decree of predestination. But methinks I hear one say, "This is not the
predestination which I hold: I hold only the election of grace. What I believe is not more than
this, -- that God, before the foundation of the world, did elect a certain number of men to be
justified, sanctified, and glorified. Now, all these will be saved, and none else; for the rest of mankind God leaves to themselves: So they follow the imaginations of their own hearts,
which are only evil continually, and, waxing worse and worse, are at length justly punished
with everlasting destruction."
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Is this all the predestination which you hold? Consider; perhaps this is not all. Do not you
believe God ordained them to this very thing? If so, you believe the whole degree; you hold
predestination in the full sense which has been above described. But it may be you think you
do not. Do not you then believe, God hardens the hearts of them that perish: Do not you
believe, he (literally) hardened Pharaoh's heart; and that for this end he raised him up, or
created him? Why, this amounts to just the same thing. If you believe Pharaoh, or any one
man upon earth, was created for this end, -- to be damned, -- you hold all that has been said
of predestination. And there is no need you should add, that God seconds his degree, which is
supposed unchangeable and irresistible, by hardening the hearts of those vessels of wrath
whom that decree had before fitted for destruction.
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Well, but it may be you do not believe even this; you do not hold any decree of
reprobation; you do not think God decrees any man to be damned, not hardens, irresistibly
fits him, for damnation; you only say, "God eternally decreed, that all being dead in sin, he
would say to some of the dry bones, Live, and to others he would not; that, consequently,
these should be made alive, and those abide in death, -- these should glorify God by their
salvation, and those by their destruction."
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Is not this what you mean by the election of grace? If it be, I would ask one or two
questions: Are any who are not thus elected saved? Or were any, from the foundation of the
world? Is it possible any man should be saved unless he be thus elected? If you say, "No," you
are but where you was; you are not got one hair's breadth farther; you still believe, that, in
consequence of an unchangeable, irresistible decree of God, the greater part of mankind abide
in death, without any possibility of redemption; inasmuch as none can save them but God,
and he will not save them. You believe he hath absolutely decreed not to save them; and
what is this but decreeing to damn them? It is, in effect, neither more nor less; it comes to the
same thing; for if you are dead, and altogether unable to make yourself alive, then, if God has
absolutely decreed he will make only others alive, and not you, he hath absolutely decreed
your everlasting death; you are absolutely consigned to damnation. So then, though you use
softer words than some, you mean the self-same thing; and God's decree concerning the
election of grace, according to your account of it, amounts to neither more nor less than what
others call God's decree of reprobation.
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Call it therefore by whatever name you please, election, preterition, predestination, or
reprobation, it comes in the end to the same thing. The sense of all is plainly this, -- by virtue
of an eternal, unchangeable, irresistible decree of God, one part of mankind are infallibly
saved, and the rest infallibly damned; it being impossible that any of the former should be
damned. or that any of the latter should be saved.
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But if this be so, then is all preaching vain? It is needless to them that are elected; for
they, whether with preaching or without, will infallibly be saved. Therefore, the end of
preaching -- to save should -- is void with regard to them; and it is useless to them that are
not elected, for they cannot possibly be saved: They, whether with preaching or without, will
infallibly be damned. The end of preaching is therefore void with regard to them likewise; so
that in either case our preaching is vain, as you hearing is also vain.
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This then, is a plain proof that the doctrine of predestination is not a doctrine of God,
because it makes void the ordinance of God; and God is not divided against himself.
A Second is, that it directly tends to destroy that holiness which is the end of all the
ordinances of God. I do not say, none who hold it are holy; (for God is of tender mercy to
those who are unavoidably entangled in errors of any kind;) but that the doctrine itself, --
that every man is either elected or not elected from eternity, and that the one must inevitably
be saved, and the other inevitably damned, -- has a manifest tendency to destroy holiness in
general; for it wholly takes away those first motives to follow after it, so frequently proposed
in Scripture, the hope of future reward and fear of punishment, the hope of heaven and fear
of hell. That these shall go away into everlasting punishment, and those into life eternal, is
not motive to him to struggle for life who believes his lot is cast already; it is not reasonable
for him so to do, if he thinks he is unalterably adjudged either to life or death. You will say,
"But he knows not whether it is life or death." What then? -- this helps not the matter; for if a
sick man knows that he must unavoidably die, or unavoidably recover, though he knows not
which, it is unreasonable for him to take any physic at all. He might justly say, (and so I have
heard some speak, both in bodily sickness and in spiritual) "If I am ordained to life, I shall
live; if to death, I shall live; so I need not trouble myself about it." So directly does this
doctrine tend to shut the very gate of holiness in general, -- to hinder unholy men from ever
approaching thereto, or striving to enter in thereat.
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As directly does this doctrine tend to destroy several particular branches of holiness. Such
are meekness and love, -- love, I mean, of our enemies, -- of the evil and unthankful. I say
not, that none who hold it have meekness and love (for as is the power of God, so is his
mercy;) but that it naturally tends to inspire, or increase, a sharpness or eagerness of temper,
which is quite contrary to the meekness of Christ; as then especially appears, when they are
opposed on this head. And it as naturally inspires contempt or coldness towards those whom
we suppose outcast from God. "O but," you say, "I suppose no particular man a reprobate."
You mean you would not if you could help it: But you cannot help sometimes applying your
general doctrine to particular persons: The enemy of souls will apply it for you. You know
how often he has done so. But you rejected the thought with abhorrence. True; as soon as
you could; but how did it sour and sharpen your spirit in the mean time! You well know it
was not the spirit of love which you then felt towards that poor sinner, whom you supposed
or suspected, whether you would or no, to have been hated of God from eternity.
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Thirdly. This doctrine tends to destroy the comfort of religion,
the happiness of Christianity.
This is evident as to all those who believe themselves to be reprobated, or who only suspect or
fear it. All the great and precious promises are lost to them; they afford them no ray of
comfort: For they are not the elect of God; therefore they have neither lot nor portion in
them. This is an effectual bar to their finding any comfort or happiness, even in that religion
whose ways are designed to be "ways of pleasantness, and all her paths peace."
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And as to you who believe yourselves the elect of God, what is your happiness? I hope,
not a notion, a speculative belief, a bare opinion of any kind; but a feeling possession of God
in your heart, wrought in you by the Holy Ghost, or, the witness of God's Spirit with your
spirit that you are a child of God. This, otherwise termed "the full assurance of faith,: is the
true ground of a Christian's happiness. And it does indeed imply a full assurance that all your
past sins are forgiven, and that you are
now a child of God. But it does not necessarily imply a
full assurance of our future perseverance. I do not say this is never joined to it, but that it is
not necessarily implied therein; for many have the one who have not the other.
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Now, this witness of the Spirit experience shows to be much obstructed by this doctrine;
and not only in those who, believing themselves reprobated, by this belief thrust it far from
them, but even in them that have tasted of that good gift, who yet have soon lost it again, and
fallen back into doubts, and fears, and darkness, -- horrible darkness, that might be felt! And I
appeal to any of you who hold this doctrine, to say, between God and your own hearts,
whether you have not often a return of doubts and fears concerning your election or
perseverance! If you ask, "Who has not?" I answer, Very few of those that hold this doctrine;
but many, very many, of those that hold it not, in all parts of the earth; -- many of these have
enjoyed the uninterrupted witness of his Spirit, the continual light of his countenance, from
the moment wherein they first believed, for many months or years, to this day.
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That assurance of faith which these enjoy excludes all doubt and fear, it excludes all
kinds of doubt and fear concerning their future perseverance; though it is not properly, as was
said before, an assurance of what is future, but only of what
now is. And this needs not for its
support a speculative belief, that whoever is once ordained to life must live; for it is wrought
from hour to hour, by the mighty power of God, "by the Holy Ghost which is given unto
them." And therefore that doctrine is not of God, because it tends to obstruct, if not destroy,
this great work of the Holy Ghost, whence flows the chief comfort of religion, the happiness
of Christianity.
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Again: How uncomfortable a thought is this, that thousands and millions of men,
without any preceding offense or fault of theirs, were unchangeably doomed to everlasting
burnings! How peculiarly uncomfortable must it be to those who have put on Christ! To those
who, being filled with bowels of mercy, tenderness, and compassion, could even "wish
themselves accursed for their brethren's sake!"
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Fourthly. This uncomfortable doctrine directly tends to destroy our zeal for good works.
And this it does, First, as it naturally tends (according to what was observed before) to destroy our
love to the greater part of mankind, namely, the evil and unthankful. For whatever lessens
our love, must go far lessen our desire to do them good. This it does, Secondly, as it cuts off
one of the strongest motives to all acts of bodily mercy, such as feeding the hungry, clothing
the naked, and the like, -- viz., the hope of saving their souls from death. For what avails it to
relieve their temporal wants, who are just dropping into eternal fire? "Well; but run and
snatch them as brands out of the fire.: Nay, this you suppose impossible. They were appointed
thereunto, you say, from eternity, before they had done either good or evil. you believe it is
the will of God they should die. And "who hath resisted his will?" But you say you do not
know whether these are elected or not. What then? If you know they are the one or the other,
-- that they are either elected or not elected, -- all your labour is void and vain. In either case,
your advice, reproof, or exhortation is as needless and useless as our preaching. It is needless
to them that are elected; for they will infallibly be saved without it. It is useless to them that
are not elected; for with or without it they will infallibly be damned; therefore you cannot
consistently with your principles take any pains about their salvation. Consequently, those
principles directly tend to destroy your zeal for good works; for all good works; but
particularly for the greatest of all, the saving of souls from death.
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But, Fifthly, this doctrine not only tends to destroy Christian holiness, happiness, and good
works,
but hath also a direct and manifest tendency to overthrow the whole Christian
Revelation.
The point which the wisest of the modern unbelievers most industriously labour
to prove, is, that the Christian Revelation is not necessary. They well know, could they once
show this, the conclusion would be too plain to be denied, "If it be not necessary, it is not
true," Now, this fundamental point you give up. For supposing that eternal, unchangeable
decree, one part of mankind must be saved, though the Christian Revelation were not in
being, and the other part of mankind must be damned, notwithstanding that Revelation. And
what would an infidel desire more? You allow him all he asks. In making the gospel thus
unnecessary to all sorts of men, you give up the whole Christian cause. "O tell it not in Gath!
Lest the daughters of the uncircumcised rejoice; lest the sons of unbelief triumph!"
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And as this doctrine manifestly and directly tends to overthrow the whole Christian
Revelation, so it does the same thing, by plain consequence, in making that Revelation
contradict itself.
For it is grounded on such an interpretation of some texts (more or fewer it
matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of
Scripture. For instance: The assertors of this doctrine interpret that text of Scripture, "Jacob
have I loved, but Esau have I hated," as implying that God in a literal sense hated Esau, and
all the reprobated, from eternity. Now, what can possibly be a more flat contradiction than
this, not only to the whole scope and tenor of Scripture, but also to all those particular texts
which expressly declare, "God is love?" Again: They infer from that text, "I will have mercy
on whom I will have mercy,"
(Romans 4:15)
that God is love only to some men, viz.,the
elect, and that he hath mercy for those only; flatly contrary to which is the whole tenor of
Scripture, as is that express declaration in particular, "The Lord is loving unto every man; and
his mercy is over all his works."
(Psalm 114:9)
Again: They infer from that and the like texts,
"It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,: that
he showeth mercy only to those to whom he had respect from all eternity. Nay, but who
replieth against God now? You now contradict the whole oracles of God, which declare
throughout, "God is no respecter of persons:"
(Acts 10:34)
"There is no respect of persons with him."
(Rom. 2:11)
Again: from that text, "The children being not yet born, neither having
done any good or evil, that the purpose of God according to election might stand, not of
works, but of him that calleth; it was said unto her," unto Rebecca, "The elder shall serve the
younger;" you infer, that our being predestinated, or elect, no way depends on the
foreknowledge of God. Flatly contrary to this are all the scriptures; and those in particular,
"Elect according to the foreknowledge of God; "
(1 Peter 1:2)
"Whom he did foreknow, he also did predestinate."
(Rom. 8:29)
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And "the same Lord over all is rich" in mercy "to all that call upon him:"
(Romans 10:12)
But you say, "No; he is such only to those for whom Christ died. And those are not all, but
only a few, whom God hath chosen out of the world; for he died not for all, but only for those
who were 'chosen in him before the foundation of the world.' "
(Eph. 1:4)
Flatly contrary to
your interpretation of these scriptures, also, is the whole tenor of the New Testament; as are
in particular those texts: -- "Destroy not him with thy meat, for whom Christ died,"
(Rom. 14:15)
-- a clear proof that Christ died, not only for those that are saved, but also for them
that perish: He is "the Saviour of the world;"
(John 4:42)
He is "the Lamb of God that taketh
away the sins of the world;"
(John 1:29)
"He is the propitiation, not for our sins only, but also
for the sins of the whole world;"
(1 John 2:2)
"He," the living God, "is the Savior of all men;"
(1 Timothy 4:10)
"He gave himself a ransom for all;"
(1 Tim. 2:6)
"He tasted death for every
man."
(Heb. 2:9)
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If you ask, "Why then are not all men saved?" the whole law and the testimony answer,
First, Not because of any decree of God; not because it is his pleasure they should die; for, "As
I live," saith the Lord God, "I have no pleasure in the death of him that dieth."
(Ezek. 18:3,32)
Whatever be the cause of their perishing, it cannot be his will, if the oracles of God are
true; for they declare, "He is not willing that any should perish, but that all should come to
repentance;"
(2 Pet. 3:9) "He willeth that all men should be saved." And they, Secondly,
declare what is the cause why all men are not saved, namely, that they will not be saved: So
our Lord expressly, "Ye will not come unto me that ye may have life."
(John 5:40)
"The power of the Lord is present to heal" them, but they will not be healed. "They reject the
counsel," the merciful counsel, "of God against themselves," as did their stiff-necked
forefathers. And therefore are they without excuse; because God would save them, but they
will not be saved: This is the condemnation, "How often would I have gathered you together,
and ye would not!"
(Matt. 23:37)
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Thus manifestly does this doctrine tend to overthrow the whole Christian Revelation, by
making it contradict itself; by giving such an interpretation of some texts,
as flatly contradicts all the other texts,
and indeed the whole scope and tenor of Scripture; -- an abundant proof
that it is not of God. But neither is this all: For, Seventhly, it is a doctrine full of blasphemy; of
such blasphemy as I should dread to mention, but that the honour of our gracious God, and
the cause of his truth, will not suffer me to be silent. In the cause of God, then, and from a
sincere concern for the glory of his great name, I will mention a few of the horrible
blasphemies contained in this horrible doctrine. But first, I must warn every one of you that
hears, as ye will answer it at the great day, not to charge me (as some have done) with
blaspheming, because I mention the blasphemy of others. And the more you are grieve with
them that do thus blaspheme, see that ye "confirm your love towards them: the more, and
that your heart's desire, and continual prayer to God, be, "Father, forgive them; for they
know not what they do!"
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This premised, let it be observed, that this doctrine represents our blessed Lord, "Jesus
Christ the righteous," "the only begotten Son of the Father, full of grace and truth," as an
hypocrite, a deceiver of the people, a man void of common sincerity. For it cannot be denied,
that he everywhere speaks as if he was willing that all men should be saved. Therefore, to say
he was not willing that all men should be saved, is to represent him as a mere hypocrite and
dissembler. It cannot be denied that the gracious words which came out of his mouth are full
of invitations to all sinners. To say, then, he did not intend to save all sinners, is to represent
him as a gross deceiver of the people. You cannot deny that he says, "Come unto me, all ye
that are weary and heavy laden." If, then, you say he calls those that cannot come; those
whom he knows to be unable to come; those whom he can make able to come, but will not;
how is it possible to describe greater insincerity? You represent him as mocking his helpless
creatures, by offering what he never intends to give. You describe him as saying one thing,
and meaning another; as pretending the love which his had not. Him, in "whose mouth was
no guile," you make full of deceit, void of common sincerity; -- then especially, when,
drawing nigh the city, He wept over it, and said, "O Jerusalem, Jerusalem, thou killest the
prophets, and stonest them that are sent unto thee; how often
would I have gathered thy children together, --
and ye would not;"
EthelEsa -- kai ouk EthelEsate.1
Now, if you say,
they would, but
he would not, you represent him (which who could hear?) as weeping crocodiles'
tears; weeping over the prey which himself had doomed to destruction!
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Such blasphemy this, as one would think might make the ears of a Christian to tingle!
But there is yet more behind; for just as it honours the Son, so doth this doctrine honour the
Father. It destroys all his attributes at once: It overturns both his justice, mercy, and truth;
yea, it represents the most holy God as worse than the devil, as both more
false, more cruel,
and more unjust. More false; because the devil, liar as he is, hath never said, "He willeth all
men to be saved:" More unjust; because the devil cannot, if he would, be guilty of such
injustice as you ascribe to God, when you say that God condemned millions of souls to
everlasting fire, prepared for the devil and his angels, for continuing in sin, which, for want of
that grace
he will not give them, they cannot avoid: And more
cruel; because that unhappy
spirit "seeketh rest and findeth none;" so that his own restless misery is a kind of temptation
to him to tempt others. But God resteth in his high and holy place; so that to suppose him, of
his own mere motion, of his pure will and pleasure, happy as he is, to doom his creatures,
whether they will or no, to endless misery, is to impute such cruelty to him as we cannot
impute even to the great enemy of God and man. It is to represent the high God (he that
hath ears to hear let him hear!) as more cruel, false, and unjust than the devil!
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This is the blasphemy clearly contained in
the horrible decree of predestination! And here
I fix my foot. On this I join issue with every assertor of it. You represent God as worse than
the devil; more false, more cruel, more unjust. But you say you will prove it by scripture.
Hold! What will you prove by Scripture? That God is worse than the devil? It cannot be.
Whatever that Scripture proves, it never proved this; whatever its true meaning be. This
cannot be its true meaning. Do you ask, "What is its true meaning then?" If I say, " I know
not," you have gained nothing; for there are many scriptures the true sense whereof neither
you nor I shall know till death is swallowed up in victory. But this I know, better it were to
say it had no sense, than to say it had such a sense as this. It cannot mean, whatever it mean
besides, that the God of truth is a liar. Let it mean what it will, it cannot mean that the Judge
of all the world is unjust. No scripture can mean that God is not love, or that his mercy is not
over all his works; that is, whatever it prove beside, no scripture can prove predestination.
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This is the blasphemy for which (however I love the persons who assert it) I abhor the
doctrine of predestination, a doctrine, upon the supposition of which, if one could possibly
suppose it for a moment, (call it election, reprobation, or what you please, for all comes to the
same thing) one might say to our adversary, the devil, "Thou fool, why dost thou roar about
any longer? Thy lying in wait for souls is as needless and useless as our preaching. Hearest
thou not, that God hath taken thy work out of thy hands; and that he doeth it much more
effectually? Thou, with all thy principalities and powers, canst only so assault that we may
resist thee; but He can irresistibly destroy both body and soul in hell! Thou canst only entice;
but his unchangeable decrees, to leave thousands of souls in death, compels them to continue
in sin, till they drop into everlasting burnings. Thou temptest; He forceth us to be damned; for
we cannot resist his will. Thou fool, why goest thou about any longer, seeking whom thou
mayest devour? Hearest thou not that God is the devouring lion, the destroyer of souls, the
murderer of men? Moloch caused only children to pass though the fire: and that fire was
soon quenched; or, the corruptible body being consumed, its torment was at an end; but God,
thou are told, by his eternal decree, fixed before they had done good or evil, causes, not only
children of a span long, but the parents also, to pass through the fire of hell, the 'fire which
never shall be quenched; and the body which is cast thereinto, being now incorruptible and
immortal, will be ever consuming and never consumed, but 'the smoke of their torment,'
because it is God's good pleasure, 'ascendeth up for ever and ever.' "
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O how would the enemy of God and man rejoice to hear these things were so! How
would he cry aloud and spare not! How would he lift up his voice and say, "To your tents, O
Israel! Flee from the face of this God, or ye shall utterly perish! But whither will ye flee? Into
heaven? He is there, Down to hell? He is there also. Ye cannot flee from an omnipresent,
almighty tyrant. And whether ye flee or stay, I call heaven, his throne, and earth, his
footstool, to witness against you, ye shall perish, ye shall die eternally. Sing, O hell, and
rejoice, ye that are under the earth! For God, even the mighty God, hath spoken, and devoted
to death thousands of souls, form the rising of the sun unto the going down thereof! Here, O
death, is they sting! They shall not, cannot escape; for the mouth of the Lord hath spoken it.
Here, O grave is thy victory. Nations yet unborn, or ever they have done good or evil are
doomed never to see the light of life, but thou shalt gnaw upon them for ever and ever! Let all
those morning stars sing together, who fell with Lucifer, son of the morning! Let all the sons
of hell shout for joy! For the decree is past, and who shall disannul it?"
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Yea, the decree is past; and so it was before the foundation of the world. But what
decree? Even this: "I will set before the sons of men 'life and death, blessing, cursing.' And the
soul that chooseth life shall live, as the soul that chooseth death shall die." This decree
whereby "whom God did foreknow, he did predestinate," was indeed from everlasting; this,
whereby all who suffer Christ to make them alive are "elect according to the foreknowledge of
God," now standeth fast, even as the moon, and as the faithful witnesses in heaven; and
when heaven and earth shall pass away, yet this shall not pass away; for it is as
unchangeable and eternal as is the being of God that gave it. This decree yields the strongest
encouragement to abound in all good works and in all holiness; and it is a well-spring of joy,
of happiness also, to our great and endless comfort. This is worthy of God; it is every way
consistent with all the perfections of his nature. It gives us the noblest view both of his justice,
mercy, and truth. To this agrees the whole scope of the Christian Revelation, as well as all the
parts thereof. To this Moses and all the Prophets bear witness, and our blessed Lord and all his
Apostles. Thus Moses, in the name of his Lord: "I call heaven and earth to record against you
this day, that I have set before you life and death, blessing and cursing; therefore choose life,
that thou and thy seed may live."
Thus Ezekiel: "choose life, that thou and thy seed may live;" Thus
Ezekiel: (To cite one Prophet for all) "The soul that sinneth, it shall die: The son shall
not bear" eternally, "the iniquity of the father. The righteousness of the righteous shall be
upon him, and the wickedness of the wicked shall be upon him."
(18:20)
Thus our blessed Lord: "If any man thirst, let him come unto me and drink."
(John 7:37)
Thus his great Apostle, St. Paul:
(Acts 17:30)
"God commandeth all men everywhere to repent; -- "all men
everywhere;" every man in every place, without any exception either of place or person. Thus
St. James: "If any of you lack wisdom, let him ask of God, who giveth to all men liberally,
and upbraideth not, and it shall be given him."
(James 1:5) Thus St. Peter:
http://www.blueletterbible.org/kjv/1Pe/2Pe003.html#9(2 Pet. 3:9)
"The Lord is not willing that any should perish, but that all should come to repentance." And thus
St. John: " If any man sin, we have an Advocate with the Father; and he is the propitiation
for our sins; and not for ours only, but for the sins of the whole world."
(1 John 2:1, 2)
-
O hear ye this, ye that forget God! Ye cannot charge your death upon him! "'Have I any
pleasure at all that the wicked should die?' saith the Lord God."
(Ezek. 18:23ff.)
"Repent, and
turn from all your transgressions; so iniquity shall not be your ruin. Cast away from you all
your transgressions where by ye have transgressed, -- for why will ye die, O house of Israel?
For I have no pleasure in the death of him that dieth, saith the Lord God. Wherefore turn
yourselves, and live ye." "As I live, saith the Lord God, I have no pleasure in the death of the
wicked. -- Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"
(Ezekiel 33:11)
Footnote:
1
EthelEsa -- kai ouk EthelEsate:
[32] Omens translate terata (from teras),
meant to be warnings to turn Pharaoh to
obedience. But the Calvinist says God’s will cannot be resisted.
Note that Jesus lamenting the fate of Jerusalem said: “…how often
I willed (ethelesa) to gather your children…and
you willed (ethelesate) not”
(Mt 23:37; and
1 Tim 2:4).
Greek Grammar and Syntax vs. Calvinism
(Chapter 4, Point 4)
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