Part 2, Chapter 3

PART II - DOCTRINE OF ELECTION CHAPTER III.
THE DOCTRINE OF ELECTION PROVED FROM THE WORD OF GOD. Is the doctrine of Election, as we have stated it, taught in the Scriptures? This, after all, is the great question. We propose to prove it true by clear Scripture testimony.

I. God is the author of regeneration. Every true Christian has experienced a great moral change, commonly called regeneration, the new birth, the new creation, etc.; and of this change God is the author. Happily the more evangelical class of Arminians, agree with us here. John Wesley defines regeneration or the new birth, in the following language:- “It is that great change which God works in the soul, when he brings it, into life; when he raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the Almighty spirit of God, when it is ’created anew in Christ Jesus,’ when it is ‘renewed after the image of God in righteousness and true holiness,’ when the love of the world is changed into the love of God; pride into humility; passion into meekness," etc. Rev. Richard Watson thus defines regeneration: "It is that mighty change in man, wrought by the Holy Spirit, by which the dominion which sin has over him in his natural state, and which he deplores and struggles against in his penitent state, is broken and abolished, so that, with full choice of will, and the energy of right affections, he serves God freely, and runs in the way of his commandments." But we need not the admission of Arminians on this point; for both the Bible and the experience of believers do clearly teach that regeneration is the work of God, not of man. They who receive Christ, are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."[John 1:13] Of this same work Paul says: "God, even when we were dead in sins, hath quickened us together with Christ." And again: "For we are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should wall: in them." [Ephesians 2:5, Ephesians 2:8] A multitude of passages of Scripture might be adduced in proof of this truth, but it is unnecessary.

II. God does this work in fulfillment of HIS PURPOSES. When he regenerates the heart of a sinner, he does it not accidentally, but designedly; and the design or purpose was formed before the act was done. Therefore Paul ascribes it to the love of God. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." God loved us, and therefore he determined to quicken us. But this fact is too clear to require or admit proof.

III. The purpose to regenerate particular individuals was not formed because God foresaw that they would be better than others, or that they would repent and believe in Christ, but of his own sovereign mercy. The more evangelical class of Arminians agree with us "that man is by nature totally corrupt and degenerate, and of himself incapable of any good thing,"-that all are "born in a state of spiritual death." [Watson’s Theol. Inst., pt. 2, ch. 18] John Wesley addresses the sinner in the following language:-"Know thyself to be a sinner, and what manner of sinner thou art. Know that corruption of thy inmost nature, whereby thou art very far gone from original righteousness, whereby ‘the flesh lusteth’ always ‘contrary to the spirit,’ through that ‘carnal mind’ which ‘is enmity against God,’ which ‘is not subject to the law of God, neither indeed can be.’ Know that thou art corrupted in every power, in every faculty of thy soul; that thou art totally corrupted in every one of these, all the foundations being out of course. The eyes of thine understanding are darkened, so that they cannot discern God, or the things of God. The clouds of ignorance and error rest upon thee, and cover thee with the shadow of death. Thou knowest nothing yet as thou oughtest to know, neither God, nor the world, nor thyself. Thy will is no longer the will of God, but is utterly perverse and distorted, averse from all good, from all which God loves, and prone to all evil, to every abomination which God hateth. Thy affections are alienated from God, and scattered abroad over all the earth. All thy passions, both thy desires and aversions, thy joys and sorrows, thy hopes and fears, are out of frame, are either undue in their degree, or placed on undue objects. So that there is no soundness in thy soul; but ’from the crown of the head to the sole of the feet,’ (to use the strong expression of the prophet,) there are only ‘wounds, and bruises, and putrifying sores.’ Such is the inbred corruption of thy heart, of thy very inmost nature. * * * * And what fruits can grow on such branches as these? Only such as are bitter and evil continually."[Sermon on the Way to the Kingdom] Again: "And in Adam all died, all human kind, all the children of men who were then in Adam’s loins. The natural consequence of this is, that every one descended from him comes into the world spiritually dead, dead to God, wholly dead in sin; entirely void of the life of God; void of the image of God, of all that righteousness and holiness wherein Adam was created. Instead of this, every man born into the world now bears the image of the devil, in pride and self-will; the image of the beast, in sensual appetites and desires. This, then, is the foundation of the new birth,-the entire corruption of our nature."[Sermon on New Birth]

Such is the strong language, not too strong, of Wesley concerning the total depravity of every human being in a state of nature. Now it is certain, that in beings of such moral character God sees nothing morally good, nothing of holiness; and consequently no one can be regenerated because of his being morally better than others. There is no real goodness in any human being before regeneration, and therefore God could not have purposed to regenerate any one because he foresaw that there would be in him more goodness or holiness than other sinners possess. Mr. Wesley himself maintains that the new birth "is the first point of sanctification."[Sermon on God’s Vineyard] If there were any true holiness in any soul before regeneration, that soul would not be dead in sin, and therefore could not be quickened or made alive. It might become more holy, but it could not be regenerated, because regeneration is the beginning of holiness in the heart, and sanctification is the progress of the work begun in regeneration.

After reading the strong declarations of Methodist writers concerning the total depravity of all men by nature, and concerning the nature of regeneration, we cannot but be astonished to find them contending earnestly that sinners do exercise true repentance and saving faith before they are regenerated, and that God regenerates them because of their repentance and faith. This error (for such we must consider it,) forms one of the most effective reasons for the rejection of the doctrine of Election, and for the practice of receiving unregenerate persons called Seekers into the Church.

Let us examine the question briefly. Do sinners exercise true evangelical repentance and saving faith before they are regenerated? What is the nature of repentance? That there is a kind of repentance exercised by unconverted men, we do not deny. Judas, when he saw that the Saviour, whom he had betrayed, was condemned, "repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood;" but the repentance of Judas was of no avail. It was the anguish caused by the lashings of a guilty conscience, and by the fearful looking for of the judgment of God. The worst men often have such repentance, and lost spirits never cease to feel it. It is a sorrow that "worketh death." But true repentance is a change-of mind; for such is the meaning of the Greek word metanoia, translated repentance. In the true penitent there is a change of views, and a corresponding change of affections. Sin appears in its true light, and is hated, deplored, confessed, and forsaken. The language of genuine repentance is: "Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants."[Luke 15:18, Luke 15:19] The publican was a true penitent, when "standing afar off, he would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."[Luke 18:13] Now, what is the moral character of this repentance? It certainly springs from correct views of human obligation and of sin against God. Sin is seen to be hateful, and is hated. Genuine sorrow is felt in view of sin committed against God. Humble confession is made, sin abandoned, and forgiveness sought. Are not such feelings morally right? Can a child give better evidence of affection for a father, than that he sincerely sorrows for his disobedience, confesses it, and returns to his duty? Does he not thus afford as strong evidence of filial affection, as when he is happy in the smiles of his father? Is it not true, that the more depraved men are, the less genuine repentance they feel for their sins? And is it not equally true, that the more piety they have, the more deeply they repent, when made sensible of having done wrong? Concerning the moral character of repentance, we must take one of three positions, viz: It possesses no moral character at all, and is consequently worthless; or it is bad, and therefore aggravates the condemnation of the penitent; or it is good. No one can believe, either that it is indifferent or bad; it is, therefore, perfectly clear that it is morally good. Hence God has made precious promises to the true penitent, "But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word."[Isaiah 66:2] "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise."[Psalms 51:17] When Peter related to the Church at Jerusalem the circumstances attending the admission of Cornelius and his family to the Christian Church, "they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life."[Acts 11:18]

We come, then, to the conclusion, that repentance flows from love to God and hatred of sin, -that it is morally good,- that in the exercise of repentance, men render true obedience to God. Now, is it possible for a heart totally depraved, "dead in trespasses and sins," to exercise such repentance? If repentance is morally good, the heart that repents has something of moral goodness or holiness, and is therefore spiritually alive; for holiness is spiritual life, as depravity is spiritual death. Such a heart has been regenerated; and repentance, which is morally good, is one of the fruits of that change. For, as Mr. Wesley well declares, holiness "cannot commence in the soul till that change be wrought,-till by the power of the Highest overshadowing us, we are ‘brought from darkness to light, from the power of Satan unto God:’ that is, till we are born again; which, therefore, is absolutely necessary in order to holiness."[Sermon on New Birth]

Let us place this argument in another light. True repentance flows from love to God. There can be but three causes of repentance. It may be merely the result of the lashings of a guilty conscience, or simple remorse; or it may arise from a guilty conscience and the dread of future punishment; or it may be chiefly from love to God. The repentance which flows from the two first-named causes, may be and often is experienced by the worst men, such as Judas Iscariot, and could in no degree contribute to the soul’s salvation. It is not the repentance which God requires. But if true repentance flows from love to God, the penitent is regenerated; for "every one that loveth is born of God, and knoweth God."[1 John 4:7]

Again, repentance is pleasing to God; for it is obedience to his command, and life is promised on condition of it. But "they that are in the flesh cannot please God." All persons are either in the flesh or in the spirit; and Paul says:-"Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."[Romans 8:8, Romans 8:9] All, therefore, are in the flesh who have not the Spirit of God dwelling in them,-who are unrenewed; and they cannot please God. The argument is clear and conclusive. They who are in the flesh (unregenerate,) cannot please God. But true penitents do please him. Therefore true penitents are not unregenerate.

It is equally easy to prove that saving faith does not precede regeneration, but, is one of its fruits. What is the nature of Christian faith? Is it a mere intellectual conviction of the truth? If it were, it would not differ materially from the faith of devils. But "with the heart man believeth unto righteousness."[Romans 10:10] True faith enlists the affections as well as the intellect; it "worketh by love." Mr. Wesley himself declares, that the faith through which we are saved, is distinguished from the faith of a devil by this, that "it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head, but also a disposition of the heart."[Sermon on Salvation by Faith] Now if saving faith is an exercise of the heart, loving God, as well as of the intellect, weighing evidence, it is certainly a fruit of regeneration; for "every one that loveth is born of God." Let this argument be carefully weighed. Either the true believer loves God, or he does not. If he does not, his faith does not differ essentially from that of devils. If he does, he is regenerated; for so declares the Apostle John in the passage just quoted. Moreover, "love is the fulfilling of the law" of God, and therefore love is holiness. Consequently every one who loves God, has something of holiness, which, it is admitted, none have before regeneration. The doctrine of the Methodist Church is, that the sinner first exercises true faith, and afterwards is regenerated; but the Scriptures do plainly teach the converse; that is, that the sinner is regenerated, and, as an effect of regeneration, immediately exercises faith; just as when our Saviour raised Lazarus from the dead, he was first made alive, and then began to breathe and perform other living acts. "Whosoever believeth that Jesus is the Christ, is born of God."[1 John 5:1] It is not said that he who believes shall be regenerated, quickened, or born again. Regeneration is never promised on condition of believing, but the exercise of faith is declared to be conclusive evidence that regeneration has already taken place; just the fact that a man who has been hurt, breathes, is clear evidence that he is alive.

If, then, it is true, as it certainly is, that before regeneration there is nothing morally good in men,-that they do not exercise true repentance or saving faith; it follows inevitably, that when God regenerates the heart of a sinner, he does not perform this work on account of any moral goodness in him, or because he is better than others. Of his own mercy and for reasons not made known to us, he performs the work. He did not purpose to do this work because he foresaw that the sinner would repent and believe the gospel, for until he is regenerated he exercises neither repentance nor faith.

It is, then, clear, first, that God is the author of regeneration; secondly, that he regenerates the hearts of men not accidentally, but designedly; and, thirdly, that the purpose to regenerate any sinner was not formed on the ground of repentance and faith foreseen, but of the sovereign mercy of God, and for reasons not revealed to us.

IV. The purposes of God to regenerate any of the human race are ETERNAL. All his purposes, as we have proved in the first part of this work, are eternal. Let us again place the point distinctly before our minds. God regenerates the heart of a sinner to-day, and he does this work in fulfillment of a gracious purpose. This is a wise purpose, founded upon the best reasons, though they may be unknown to us. When was this purpose formed? Has God learned anything concerning this man which he did not always know? Certainly not, for then he would not be omniscient. But since all intelligent purposes are formed in view of reasons, and since all the reasons in view of which this purpose was formed were from eternity before the Divine Mind, the purpose itself must be eternal. As already proved, every new purpose formed, and every change of purpose, proclaims the being forming or changing it, imperfect. Nor can any one reasonably object to the eternity of the Divine purposes. If the work done is a good work, (and certainly Christians and angels rejoice in it as such,) there, can be no possible objection to the doctrine that God always designed doing it. The purpose to do a good work is a good purpose, for which God is to be praised. Every objection against the eternity of the Divine purpose to renew a sinner’s heart, lies with equal force against the formation of such purpose at all. If the decree of Election destroys the free agency of the person chosen to life, the result would be the same if the purpose exist one month, one day, one hour, one moment before the work is done. If there be anything unjust in it, the injustice is in the purpose itself; not in the period of its formation. It is wrong for a man to determine to do an unjust thing, but it matters not whether such determination be formed years or moments before it is executed. The length of time changes not the moral character of the purpose. In these four propositions the doctrine of Election is fully embraced. God is the author of regeneration. In every case he performs the work designedly, not accidentally. His purpose to regenerate the heart of any sinner is not founded upon anything good foreseen in him, -on any foresight of faith or repentance. God formed the purpose before the world began. The sum of the four propositions is, that God from eternity purposed to renew, sanctify and save a certain portion of the human race for the glory of his sovereign grace. Which of these propositions can be successfully assailed? Will it be denied that God is the author of regeneration? But this truth is admitted by the more evangelical Arminians, such as Wesley and Watson; and to deny it, is to run into fundamental error. Will it be said that God does this work accidentally, not designedly? None will take a position so absurd! Will it be asserted that God regenerates only those in whom he sees something morally good, as repentance and faith? Then you have moral goodness or holiness before regeneration,-life before quickening-or living acts before life. This is too absurd to be maintained for a moment. Will it be denied that the purpose to regenerate is eternal? But is not Election in time just as objectionable as Election in eternity? Besides, if God forms new purposes, he must gain new knowledge, and is, consequently, an imperfect, mutable Being! There is no way of escape from the doctrine without running into the most serious, if not fundamental error. This assertion will be more fully proved in the next chapter.