I had previously allowed Charles Spurgeon to make an appearance and speak on predestination and election. I figured it was only fair to now hear from the great John Wesley, to hear the other side of the story.
(Preached at Bristol, in the year 1740)
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!”
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.
“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?”
1. 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!
2. The grace or love of God, whence cometh our salvation, is FREE IN ALL, and FREE FOR ALL.
3. 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.
4. 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.”
5. This 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.”
6. 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.
7. 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.”
8. Is not this what you mean by the election of grace? If it be, I would ask one or two question: 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 not 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 not less than what others call God’s decree of reprobation.
10. 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.
17. 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!”
18. 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 you zeal for good works; for all good works; but particularly for the greatest of all, the saving of souls from death.
24. 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 on 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;” ethelesakai ouk ethelesate. 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!
25. 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!