By English Puritan Preacher and Author, Arthur Dent, orig. pub. 1601
[N. B. The following are excerpts of biblical fundamental Christian truths which many do not understand and many which cause controversy and division; some of which are rewritten in modern English.]
ALL MEN ARE BY NATURE UNRIGHTEOUS AND DEPRAVED
From the fall of Adam, who thereby had not only wrapped himself, but all his posterity, in extreme and unspeakable misery; as the Apostle saith, “By one man’s disobedience, many were made sinners: and by the offence of one, the fault came on all men to condemnation” [Romans 5:19 & 5:12]. All are punished because we were then all in him, and are now all of him: that is, we are so descended out of his loins, that of him we have not only received our natural and corrupt bodies, but also by propagation have inherited his foul corruptions, as it were by hereditary right. It is universal, extending itself throughout the whole man, both soul and body, both reason, understanding, will and affections; for the Scriptures declare we are dead in sins and trespasses, Eph. 2:1; Col. 1: 21, 2:13. The facilities affected are spiritual. Our nature was corrupted thereby, but not destroyed: for still there remaineth in our nature, reason, understanding, will, and affections, and we are not as a block, or a stock; but by Adam’s disobedience we are blemished, maimed, and spoiled of all ability to understand aright, or to will and do aright. As it is written, “We are not sufficient of ourselves, to think anything as of ourselves: but our sufficiency is of God,” 2 Cor. 3:5. And again, “It is God which worketh in you both the will and the deed; even of his good pleasure,” Phil, ii. 13. And, as concerning the other point, St. James saith, “That all men are made after the similitude of God,” James 3:9, meaning thereby that there remain some relics and parts of God’s image, even in the most wicked men; as reason, understanding, etc., so that our nature was not wholly destroyed.
MEN CANNOT PLEASE GOD WHILE IN THE OLD CORRUPT NATURE
Until we are in the state of grace, even our best actions are sinful; as preaching, prayer, alms deeds, etc. As it is written, “Who can bring a clean thing out of that which is unclean?” Job 14:4. The Apostle also saith, “They which are in the flesh cannot please God,” Rom. 8:8; that is, those who are still in their natural corruption. And our Lord Jesus himself saith, “Do men gather grapes of thorns, or figs of thistles?” Matt, 7:16; meaning thereby, that mere natural men can bring forth no fruits acceptable to God. Many consider this a harsh and hard statement, but men in their natural state of corruption may do those things which of themselves are good, but they do utterly fail in the manner of doing them: they do them not as they should be done; that is, in faith, love, zeal [for God’s sake], conscience of obedience [to God], etc. Neither with any cheerfulness, delight or [sincere] feeling [for God], but even as it were, forcing themselves to do the outward actions. Thus, did Cain sacrifice, the Pharisees pray, Ananias and Sapphira give alms, and the Jews offer up their oblations and burnt-offering.
MEN ARE UNAWARE OF THEIR DEPRAVED STATE UNTIL REGENERATED
Men are altogether blinded and hardened in their natural state, with no desire to change their nature, but do greatly please themselves in it, and can hardly be persuaded that they are in any such woeful case; as appeareth plainly in the example of that ruler, who being commanded or rather required of our Saviour Christ to keep the commandments, answered, “All these have I kept from my youth,” Luke xviii. 21. And again, although the church of Laodicea was wretched, miserable, poor, blind, and naked, yet she thought herself rich, increased with goods, and wanting nothing. It followeth then, that so long as men are in the state of nature, they have no true sight and feeling of their misery.
ALL UNREGENERATE ARE UNDER THE CURSE OF THE LAW AND RULED BY SATAN
Not only is that true, but men are also under the very tyranny and dominion of Satan, though they know it not, see it not, feel it not, or perceive it not; for all that are not in Christ, are under the curse of the law, and the power of darkness and the devil, as appeareth, Eph. 2: 2, where the devil is called the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, 2 Cor. 4. 4. In another place, he is called the god of this world, who blindeth the eyes of all unbelievers. And again, it is said, that all men naturally are in his snare, being taken captive of him at his will, 2 Tim. 2:26. Though men may vehemently deny being held captive by Satan, their words are meaningless. For the devil is no more driven away with words, than with holy water, but he sits in their tongues and mouths; nay, possesses the very heart and entrails of thousands which say they defy him, and are not troubled by him, as appeareth manifestly by their particular actions, and the whole course of their life. Even as a crafty magician doth deceive, and blind men’s outward senses by the delusions of Satan, that they think they see that which they see not, and feel that which they feel not: even so the devil doth so delude and bewitch our inward senses and natural faculties of our souls, so that we having a mist cast before our eyes, think we are that which we are not, see that which we see not, and feel that which we feel not. For the deep cunning of Satan lieth in this, that he can give us our death’s wound, and we shall never know who hurt us. Few believe this to be true because few believe the Scriptures. Few will believe this because few feel it: where it is not felt, it can hardly be believed: only the elect do feel it, and therefore only the elect do believe it. As for all others, they are the very apprentices and bond-slaves of the devil, which is a thousand times worse than to be a galley-slave.
REGENERATION
Men remain in this condition until regenerated and born again and so brought into the state of grace: as our Lord Jesus saith, “Except a man be born again, he cannot see the kingdom of God,” John 3:3. Sadly, many thousands depart this life without being brought into a state of grace. Many live forty or threescore years in this world, and in the end die, and go out of this life before they know wherefore they come into it: as it is written, “My people perish for want of knowledge.” I speak not now of infants and children, whereof some no doubt are saved by virtue of the promise and covenant, through the election of grace. Until we are grafted into Christ we retain our old nature, but afterward are turned into a new nature, as it is written, “If any man be in Christ, he is a new creature,” 2 Cor. v. 17. Just as there is a natural birth of the whole man, so there is also a spiritual birth of the whole man. When the natural faculties of the soul, as reason, understanding, will and affections, and the members of the body also, are so sanctified, purged, and rectified by grace, then we understand, will, and desire that which is good.
You ask, “Cannot a man will and desire that which is good before he be born again?” No more than a dead man can desire the good things of this life. For man’s will is not free to consent unto good till it be enlarged by grace; and an unregenerate man doth sin necessarily, though not by constraint: Human will is free from outside force (since we choose to sin on our own), but it is completely enslaved to a sinful nature. Regeneration is a subduing of the corruption. The relics and remnants of our old nature, which the Scripture calleth the old man, do hang about us, and dwell in us, even until our dying day: as it is plainly proved in the last ten verses of the seventh to the Romans.
Although some think that courtesy, kindness, a good upbringing, a good nature, and a good education are regeneration, and that courteous and good-natured men must be saved, they are greatly deceived; for these things do not necessarily accompany salvation, but are to be found in such as are altogether profane and irreligious: yet we are to love such good outward qualities, and the men in whom we find them. I am asked, “What is your opinion on education, intellect, and shrewdness? Are these qualities fundamental to religion, and do they prove that a person has been spiritually reborn?” I answer, no; for they are external gifts, which may be in the most wicked men, as in papists, heathen poets, and philosophers: yet we are greatly to reverence learned and wise men, although the new and inward work is not yet wrought; for that is only of God, that is from above. It is one thing to know the history and letter of the Scriptures, and another thing to believe and feel the power thereof in the heart, which is only from the sanctifying Spirit, which none of the wise of the world can have [unless given by God]. Also, living an honest civil life proves nothing concerning one’s salvation. Many thousands are in great danger of losing their souls forever, which are free from such notorious and horrible vices: nay, many which in the world are counted good, honest men, good true dealers, good neighbors, and good townsmen. The Scriptures make the point that all outward honesty and righteousness, without the true knowledge and inward feeling of God, availeth not to eternal life. As our Saviour Christ saith, “except your righteousness exceed the righteousness of the scribes and pharisees, ye cannot enter into the kingdom of heaven,” Matt. 5:20. It is also written that when Paul preached at Berea, many honest men and honest women did believe. Acts 17:11-12; that is, such as were outwardly honest, or honest to the world only; for they could not be truly and inwardly honest before they did believe. Therefore, you see that this outward honesty and civility, without the inward regeneration of the Spirit, availeth not to eternal life; and then consequently, all your honest worldly men are in great danger of losing their souls forever. How can I make such a harsh judgment, you ask? All experience shows that they mind, dream, and dote of nothing else day and night, but this world, this world’s lands and leases, grounds and livings, kine and sheep, and how to wax rich. All their thoughts, words, and works, are of these and such like things; and their actions do most manifestly declare that they are of the earth and speak of the earth; and that there is nothing in them but earth, earth. As for sermons, they care not how few they hear. And for the scriptures they regard them not, they read them not, they esteem them not worth the while: there is nothing more irksome unto them; they had rather pick straws, or do anything, than hear, read, or confer of the Scriptures. And as the prophet saith, “The word of the Lord is as a reproach unto them, that have no delight in it,” Jer. 6:10. Many bad men whose hearts are worm-eaten within, yet for some outward and carnal respects, do abstain from the gross act of sin; as some for credit, some for shame, some for fear of law, some for fear of punishment; but none for love of God, for zeal, or conscience of obedience. For it is a sure thing, that the wicked may have that spirit which doth repress; but not that which doth renew.
It is a fact that some unregenerate can excel children of God in certain respects: in learning, discretion, justice, temperance, prudence, patience, liberality, affability, kindness, courtesy, good nature, and such like. It is also a fact that there are many hypocrite counterfeit Christians in the Church, but we must take heed of judging and condemning all for some. For it is too much to condemn Christ and his eleven disciples because of one Judas; or the whole primitive church, for Ananias and Sapphira.
THE MEANS BY WHICH REGENERATION IS EFFECTED
By the preaching of the Word, as the outward means; and the secret work of the Spirit, as the inward means, 1 Peter 1:23; John 15:3; Acts 10:44. Many hear the word preached and are nothing the better, but rather the worse. This is due to men’s own incredulity, and hardness of heart; because God in his wrath leaveth them to themselves, and depriveth them of His Spirit, without the which, all preaching is in vain: for except the Spirit do follow the Word into our hearts, we can find no joy, taste, nor comfort therein, Acts 16:14. Without the Word and Spirit no one can attain to the new birth and regeneration, for the Word is the instrumental cause while the Spirit is the efficient cause.
Some men insist that if a man say his Lord’s prayer, his ten commandments, and his belief, and keep them, and say nobody no harm, nor do nobody no harm, and do as he would be done to, have a good faith to Godward, and be a man of God’s belief, no doubt he shall be saved, without all this running to sermons, and prattling of the Scriptures. However, to imagine a man may be saved without the Word is a gross error. For the Holy Ghost saith, “He that turneth away his ear from hearing the law, even his prayer shall be abominable,” Prov. 28:9. And again, “He that despiseth the word, he shall be destroyed,” Prov. 13:13. So long as you despise God’s word, and turn away your ear from hearing his Gospel preached, all your prayers, your fantastical serving God, your good meanings, and your good intents, are to no purpose; but most loathsome and odious in the sight of God: as it is written, “My soul hateth your new moons, and your appoints feasts, they are a burden unto me, I am weary to bear them. When you stretch out your hands, I will hide mine eyes from you: and though you make many prayers, I will not hear; for your hands are full of blood,” Isa. 1:14-15.
Christ saith, “My sheep hear my voice, and I give unto them eternal life,” John 10:27, 28. If therefore you refuse to hear the voice of Christ, you are none of his sheep, neither can you have eternal life. And in another place our Lord Jesus saith, “He that is of God, heareth God’s word. Ye therefore hear it not, because ye are not of God,” John 8:47. Paul writing to all sorts of men, both rich and poor, high and low, men and women, young and old, exhorteth that “the word of Christ may dwell plenteously in them all, in all wisdom,” Col. iii. 16. You see therefore that the Apostle would have all sorts of people that have souls to save to be well acquainted with the Scriptures. Therefore, you may as well say you will not meddle with God, with Christ, nor with everlasting life, as to say you will not meddle with the Scriptures.
SCRIPTURE TEACHES FEW WILL BE SAVED
When all comes to all mankind, it is most certain that few shall be saved; which thing I will show, both by Scripture, reason, and examples. Our Lord Jesus saith, “Enter in at the strait gate: for, it is the wide gate and broad way that leadeth to destruction; and many there be which go in thereat; because the gate is strait, and the way narrow, that leadeth unto life, and few there be that find it,” Matt. 7:13. Again he saith, “Many are called, but few are chosen,” Matt. 20:16. In another place, we read of a certain man which came to our Saviour Christ and asked Him of purpose whether few should be saved. To whom our Lord Jesus answered thus, “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able,” Luke 13:24. In which answer, albeit our Saviour doth not answer directly to his question, either negatively or affirmatively; yet doth He plainly insinuate by His speeches that few shall be saved. For, first, He bids us to strive earnestly; noting thereby, that it is a matter of great strife against the world, the flesh, and the devil. Secondly, he affirms that the gate is very strait; noting that none can enter in without vehement crowding and almost breaking their shoulder bones [so only few will manage to enter.] Lastly, He saith, that many which seek to enter in shall not be able; noting thereby, that even of them that seek, many shall step short because they seek Him not aright. Isaiah also saith, “Except the Lord of Hosts had left us a seed, we had been as Sodom and had been like to Gomorrah.” The Apostle also alleges out of the prophet, “That the Lord will make a short account in the earth, and gather it into a short sum, with righteousness.” These Scriptures, I think, are sufficient to prove that few shall be saved.
REASONS PROVING THIS TRUE
If we come to reason, we may rather wonder that any should be saved than so few shall be saved. For we have all the obstacles and hindrances that can possibly be, both within us and without us. We have, as they say, the sun, moon, and seven stars against us. We have all the devils in hell against us, with all their horns, heads, marvelous strength, infinite wiles, cunning devices, deep sleights, and methodical temptations. Here runs a severe stream against us. Then have we this present evil world against us, with her innumerable baits, snares, nets, clever schemes, and traps to catch us, fetter us, and entangle us. Here have we profits and pleasures, riches and honor, wealth and preferments, ambition and covetousness. These come in a great number of spiritual and invisible enemies. Lastly, we have our flesh, that is, our corrupted nature against us; we have ourselves against ourselves. For we ourselves are as great enemies to our salvation as either the world or the devil. For, our understanding, reason, will, and affections, are altogether against us. Our natural wisdom is an enemy unto us. Our concupiscence and lusts do minister strength to Satan’s temptations. They are all in league with Satan against us. They take part with him in everything against us and our salvation. They all fight under his standard and receive their pay of him. This reasoning then is a terrible disadvantage for us: that the devil has an ally inside our own hearts; and we carry always within us our greatest enemy, which is ever ready, night and day, to betray us into the hands of Satan; yea, to unbolt the door, and let him in to cut our throats. Here then we see a huge army of dreadful enemies, and a very legion of devils lying in ambush against our souls. Are not we therefore poor wretches in a most pitiful case, which are thus betrayed and besieged on every side? All things then considered, may we not justly marvel that any shall be saved? For who seeth not, who knoweth not, that thousand thousands are carried headlong to destruction, either with the temptations of the world, the flesh, or the devil?
But yet, further, I will show, by another very manifest and apparent reason, that the number of God’s elect upon the face of the earth are very few in comparison; which may thus be considered; first, let there be taken away from amongst us all papists, atheists, and heretics ; secondly, let us separate all vicious and notorious evil livers, as swearers, drunkards, whoremongers, worldings in love with the things of the world, deceivers, swindlers, proud men, profligate livers, gamesters, and all profane; thirdly, let there be refused and sorted out, all hypocrites, carnal Protestants, vain professors, backsliders, those who deviate from the straight path and cold Christians; let all these I say, be separated, and then tell me how many sound, sincere, faithful and zealous worshipers of God will be found among us. I suppose we should not need the art of arithmetic to number them: for I think there would be very few in every village, town, and city: I suspect they would walk very sparsely or scattered in the streets, so that a person could easily count them as they go by. Our Lord Jesus asks a question in the gospel of St. Luke 18:8, saying, ” Do you think, when the Son of man cometh that he shall find faith on the earth?” to which we may answer: surely very little.
EXAMPLES PROVING THIS TRUE
In the first age of the world, all flesh had so corrupted their ways that God could no longer bear them, but even vowed their destruction by the overflowing of waters. When the flood came, how few were found faithful? Eight persons only were saved by the ark. How few righteous were found in Sodom, and the cities adjoining; but one poor Lot and his family? How few believers were found in Jericho, but one Rahab? How few of the old Israelites entered into the land of promise, but two, Caleb and Joshua? The rest could not enter in because of unbelief. The true and invisible Church was small, during the government of the Judges; as appeareth plentifully in that book. In Elijah’s time, the Church was so small that it was not visible to him. In the reign of the kings of Israel and Judah, the sincere worshipers were very few; as appeareth by all the prophets. During the captivity, the Church was as the moon under a cloud, she was driven into the wilderness where she hid herself. During the persecutions of the Greek empire, by Gog, Magog, and Egypt, they were fewest of all. In Christ’s time, what a weak and pitiful company did He begin with! How were all things corrupted by the priests, scribes, and Pharisees! In the beginning of the Apostles’ preaching there were few believers. After the first six hundred years, what an eclipse [a darkening of scriptural truth] was in the Church during the height of Antichrist’s reign! How few true worshipers of God were in the world for the space of almost seven hundred years! Since the Gospel was broached and spread abroad, how few do believe! and as the prophet saith, “Lord, who hath believed our report?” Thus, then you see it is apparent, both by scripture, reason, and examples of all ages, that the number of the elect is very small; and, when all comes to all, few shall be saved.
How few or what percentage of mankind no man knows, but I say that, in comparison to the reprobate there shall be but a few saved; for all that profess the Gospel are not the true Church before God: there be many in the Church which are not of the Church. This is proved out of the ninth to the Romans, where the Apostle saith, verse 6, ” All are not Israel, that are of Israel;” and again, Isaiah crieth concerning Israel, ” Though the number of the children of Israel were as the sand of the sea, yet but a remnant shall be saved,” v. 27. Let us observe the comparison given by the Holy Ghost betwixt a remnant and the sand of the sea and it will give some light into the matter as to how few will be saved.
DOES THIS TRUTH DISCOURAGE MEN FROM SEEKING GOD?
Not at all. Rather it ought to awake us and stir up in us a greater care for our salvation, that we may be of the number of Christ’s little flock, which makes seeking their salvation done in fear and trembling.
DOES NOT 1 TIMOTHY 2:4 CONTRADICT THIS DOCTRINE?
That is not meant of every particular man, but some of all sorts. Some Jews, some Gentiles, some rich, some poor, some high, some low, &c.
BUT DID NOT CHRIST DIE FOR ALL, ACCORDING TO THE SCRIPTURES?
Christ died for all, in the sufficiency of his death, but not in efficacy unto life; for only the elect shall be saved by his death; as it is written, ” This is my blood in the new testament, which is given for you,” meaning his disciples and chosen children. And, again, Christ, being consecrated, is made ” the author of salvation to all that obey him.”
SINCE GOD IS MERCIFUL, WILL HE NOT SAVE THE MAJORITY OF MANKIND FOR HIS MERCY’S SAKE?
The majority shall perish; but all that shall be saved shall be saved by his mercy; as it is written, “He will have mercy on whom he will have mercy, and whom he will he hardeneth.” And, again, “It is not in him that “willeth, or in him that runneth, but in God that sheweth mercy,” Rom. 9:16. Therefore, though God be infinite in mercy, and Christ infinite in merit, yet none shall have mercy but only the vessels of mercy [Romans 9:23].
If two souls were to come from the dead in Heaven and in Hell, they would admit there are relatively few in Heaven while Hell is filled. How do I know this? Because the word of God saith so; because Moses and the prophets saith so: “If you will not believe Moses and the prophets, neither will you believe though one, though two, though a hundred should rise from the dead.”
GOD DID NOT CREATE MEN SIMPLY TO DESTROY THEM
God is not the cause of men’s condemnation, but themselves; for every man’s destruction cometh of himself; as it is written, Hosea 8:9, “O Israel, thy destruction is of thyself.” As for God, he doth, in great mercy, use all possible means to save souls; as he saith by the prophet, Isaiah 5:4, “What could I have done more to my vineyard, that I have not done unto it?” but to come nearer to the question: I deny that God hath created the most part of men only and solely unto perdition, as the proper end which He did aim at in creating them; but He hath created all things for the praise of His glory, as it is written, Prov. 16:4, “He hath I created all things for himself, and the wicked also for the evil day.” Then it followeth that the cause and end why the wicked were created, neither was, nor is, only the destruction of His creature, but His own praise and glory; so that it only might appear and shine forth in all His works. Yet certain it is, that God, for just causes, albeit unknown and hid to us, hath rejected a great part of men. The causes, I say, of reprobation are hid in the eternal counsel of God, and known to His godly wisdom only. They are secret and hid from us ; reserved in His eternal wisdom to be revealed at the glorious appearing of our Lord Jesus. His judgments, saith the Scriptures, are as a great deep, and his ways past finding out. It is as possible for us to comprehend the ocean sea in a little dish, as to comprehend the reason of God’s counsel in this behalf.
What reason, justice, or equity is there that sentence of death should be passed upon men before they be born, and before they have done good or evil?
We can never comprehend the reason for God’s proceeding in this behalf, yet we must know that His will is the rule of righteousness and must be unto us instead of a thousand reasons; for whatsoever God willed, inasmuch as He wills it, is to be deemed righteous. We cannot conceive the reason of many natural things, and things subject to sense, as the motion of the celestial bodies, their inconceivable swiftness, their matter and substance, their magnitude, altitude, and latitude. We cannot thoroughly find out the cause of the thunder, lightning, winds, earthquakes, ebbing and flowing of the sea, and many other things under the sun. How then can we possibly ascend up into the privy chamber and council-house of God to sift and search out the foundation of God’s secrets, which no wit or reach of man can any way attain unto? Let us therefore learn, in the fear of God, to reverence that which we cannot in this life comprehend. This one thing I must say: whatsoever God decrees, yet doth He execute [His decree upon] no man till he has ten thousand times deserved it. For betwixt the decree and the execution thereof, cometh sin in us, and most just causes of condemnation.
If God have decreed men’s destruction, what can they do withal? who can resist his will? why then is he angry with us? For all things must needs come to pass according to his decree and determination.
First, I answer with the Apostle. Rom. ix. 20, ” 0 man, who art thou which pleads against God! Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power of the clay, to make of the same lump one vessel to honor, and another to dishonor?” Moreover, I answer, that God’s decree doth not force the will of man, but it works and moves of itself. It hath in itself the beginning of evil motion, and sins willingly. Therefore, though the decree of God imposes a necessity upon all secondary causes, so as they must needs be framed and disposed according to the same, yet no co-action or constraint, for they are all carried with their voluntary motion. Even as we see the plumb of a clock, being the first mover, doth cause all the other wheels to move, but not to move this way or that way, for in that they move some one way and some another, it is of themselves — I mean of their own frame. So, God’s decree doth move all secondary causes but not take away their own proper motion; for God is the author of every action, but not of any evil in any action. As the soul of man is the original cause of all motion in man, as the philosophers dispute, but yet not of lame and impotent motion, for that is from another cause, to wit, some defect in the body; so I say, God’s decree is the root and first cause of motion, but not of defective motion, that is from ourselves. Likewise, that a bell makes a sound, the cause is in him that rings it, but that it makes a harsh discordant sound, the cause is in itself. Again, that an instrument makes a sound, is in him that plays upon it, but that it makes a harsh discordant sound is in itself, that is in its own lack of tuning. So then, to shut up this point, all instruments and middle causes are so moved of Grod, being the first mover, that he always doth well, holily, and justly in his moving. But the instruments moved are carried in contrary motions, according to their own nature and frame. If they be good, they are carried unto that which is good, but if they be evil, they are carried unto evil. So that, according to the double beginning of motion and will, there is a double and divers work and effect.
This innate free motion of man’s will to evil is due to the fall of Adam whereby his will was corrupted. Though Adam was made good, he was not made immutably good, for immutably good is proper only to God. Furthermore, the decree of Adam’s fall was not the cause. The cause was the voluntary inclination of Adam’s will unto evil. For Adam’s will was neither forced, nor by any violence of God’s purpose, compelled to consent; but he, of free will and ready mind, left God and joined with the Devil. Thus, then I do determine that Adam sinned necessarily, if you respect the decree or event, but if you respect the first mover and inherent cause, which was his own will, then he sinned voluntarily and contingently; for the decree of God did not take away his will or the contingency thereof, but only order and dispose it; therefore, as a learned writer (Beza) says, “Volens peccavit et motu. He sinned willingly, and of his own motion.” And therefore, no evil is to be attributed unto God, or His decree.
Thus, that God decreed with himself, uno actu, at once, that there should be a world. — that Adam should be created perfect — that he should fall of himself — that all should fall with him — that he would save some of the lost race — that he would do it of mercy through his Son — that he would condemn others for sin.
THE DECREE OF REPROBATION PROVEN
The Scriptures call the reprobates, Rom. 9:22, “The vessels of wrath prepared to destruction.” The Scriptures saith, 1 Thes. 5:9, “God hath not appointed us unto wrath;” therefore it follows that some are appointed unto wrath. The Scriptures saith, 1 Pet. 2:8, of the reprobates, “That they were even ordained to stumble at the word.” The scriptures saith, “They were of old ordained to this condemnation,” Jude 4.
EZEKIEL 18 DOES NOT DISPROVE REPROBATION
God willeth not the death of a sinner simply and absolutely, as it is the destruction of His creature, but as it is a means to declare His justice and to set forth His glory.
THE DECREE OF ELECTION PROVEN
First, the Apostle saith, Ephesians 1:3-4, “Blessed be God, even the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.” You see the words are very plain and convincing for this purpose. Another confirmation is taken out of the 8th chap, to the Romans, in the 29th verse, “Those whom he knew before did he also predestinate to be like to the image of his own Son, that he might be the first-born of many brethren.” The causes of election are to be found only in God Himself. For His eternal election depends neither upon man, neither yet upon anything that is in man,’ but is purposed in Himself and established in Christ, in whom we are elected. This is fully proved in these words, Eph. 1:5-6, “Who hath predestinated us to be adopted through Jesus Christ in himself, according to the good pleasure of his will, to the praise of his glory, wherewith he hath made us freely accepted in his Beloved.” Here we see the Apostle tell us that His free grace and the good pleasure of His will are the first motives or moving causes of our election.
It is true the papists [and Arminians] fetch the first motive of election out of man’s merits and foreseen works; for, say they, God did foresee who would repent, believe, and do well, and therefore He made choice of them. But they are greatly deceived. For I say, again and again, that there was nothing in us which moved God to set His love upon us and choose us unto life, but He always found the original cause in Himself; as it is written, Rom. 9:18, “He will have mercy upon whom he will have mercy, and whom he will he hardeneth;” and again, ver. 16, “It is neither in him that willeth, nor in him that runneth, but in God that sheweth mercy.” The Lord himself, in Deut. 7:7, also testifieth that he did choose His people, not for anything respected in them, but only because He loved them; and bore a special favor unto them. So, then, it is a certain truth that God’s eternal predestination excludes all merits of man, and all power of his will, thereby to attain eternal life; and that God’s free mercy and undeserved favor is both the beginning, the middle, and the end of our salvation: that is to say, all is of Him, and nothing of ourselves. Faith and all fruits of faith do depend upon election. Therefore, we believe because we are elected, and not elected because we believe; as it is written, “As many as were ordained to everlasting life believed,” Acts 13:48.
PREDESTINATION SHOULD BE PREACHED TO ALL
Some think the preaching and publishing of the doctrine of predestination hath done much hurt; and it had been good it had never been known to the people but utterly concealed; for some it drives to despair and others it makes more secure and careless. Such opinions are in great error, for this doctrine is a part of God’s revealed truth, which He would have known to His people; and in good truth it is of very great and comfortable use to the children of God against all the assaults of the Devil, and temptations of desperation whatsoever; for, when a man hath once in truth felt, by the effects, that God hath chosen him to life, then though the Devil severely assaults him, and the conscience of sin and his own frailties most vehemently assault him, yet he knows with certainty that the eternal purpose and counsel of God is immutable; and that because his salvation is not grounded upon himself, nor his own strength, but upon the unchangeable decree of Grod, which is a foundation immoveable, and always standing sure and firm; therefore, the Devil and sin try they can, yet he shall be upheld in righteousness and truth, and, as it were, born up in the arms of God, even to the end; for whom God loveth, to the end God loveth them. Moreover, when once the Lord’s people perceive, by their sanctification and new birth, that the Lord hath rejected and reprobated so many thousand thousands, and instead made choice of them to be heirs of His most glorious kingdom, being in themselves of the same mold and making as others, and that He hath done all this of His free grace and undeserved mercy towards them, oh, how doth it ravish their hearts with the love of him! Again, how frankly and cheerfully do they serve him! how willingly and faithfully do they obey him! yea, how are they wholly enwrapped and inflamed with the desire for Him! For it is the persuasion and feeling of God’s love toward us that draweth up our love to him again, as St. John saith, 4:19, ” We love him, because he hath loved us first.” Moreover, it is said of Mary Magdalene “That she loved much, because much was forgiven;” for, after she felt her many and great sins finely pardoned, her affections were kindled with the love and obedience of Christ. So likewise, the Church in the Canticles, after she had been in the banqueting house of all spiritual grace, and felt the banner of Christ’s love displayed upon her, forthwith she was enwrapped therewith, and cried out, as it were in a swoon, “That she was sick with love.” So again, when Christ put in His hand by the hole of the door, that is, touched the very inward parts of her heart, by His Spirit, then her heart yearned, and her bowels were affectioned towards Him. This is it which St. Paul prayed for upon his knees, that it may be granted to the Ephesians, “That they may be able to comprehend with all the saints, what is the breadth and length, height and depth of God’s love towards us, and to know the love of Christ, which surpasses human understanding, and to be filled with all the fulness of the God.” Thus, you then see the great and comfortable use of this doctrine of election, both in that it ministers strength and comfort against all temptations; and also, because it constrains us to love God, and because of this love to fear Him and obey Him.
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