Self Damnation - Geneva bible
CH Spurgeon often made use of that great Scriptural maxim that "Salvation is of the Lord. Damnation is all of sin." Elsewhere I record how John Calvin brought this same truth to the fore again and again in his voluminous writings. Summing up his position, Calvin wrote: "You shall find throughout all my books, how I have taught, that we must not seek our perdition anywhere else than in ourselves and in our perverse will." (An answer to a libel against Predestination - adjoined to Sermons on Election & Predestination - p312)
Here are a few quotes to the same end from the notes of the Geneva Bible which preceded our AV in the hearts and affections of the people of God. These notes were compiled by men like Calvin, John Knox, Miles Coverdale and others. These Calvinists were (to quote my old Twitter locked friend #Wylie) those "many other exceptional Christian leaders and scholars." I agree 100%.
It is important that we establish this great Scripture truth and
never let it go. I constantly battle on Twitter with those who seem
determined to push the damnation of the sinner unto God Himself as if
the grounds in which He chose to save some are exactly the same grounds
in which He chose to damn others. I fail to see what the critic hopes to
accomplish by this. I can only conclude that he speaks from ignorance
of the facts or cannot fight his corner on the grounds of honesty and
must try and create a false battle to gain some ground. However, truth
will always prevail. I hope this page, to which I would hope to add as
occasion arises, may be the means which God is pleased to bless to that
end.
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Men not only sin because of ignorance, but also knowingly and willingly they lay stumbling blocks in their own ways, that when God calls them, they may not obey, and so most plainly destroy and cast away themselves. (Matthew 13:54)
The only reason why men refuse the light that is offered to them is wickedness. That is, the cause of condemnation, which remains in men, unless through God's great benefit they are delivered from it. (John 3:19)
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By this your doing you pronounce as it were sentence upon yourselves, and judge yourselves. (Acts 13:46)
Death is the punishment due to sin, but we are sanctified freely, to everlasting life. (Romans 6:23)
Men are therefore slaves to Satan, because they are willingly rebellious against God. (Ephesians 2:2)
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Until
that wickedness of theirs which they have by inheritance as it were of
their fathers, has grown so great, that the measure of their iniquity
being filled, God may come forth to wrath. (1 Thessalonians 2:16)
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Secondly, he brings the goal of God's counsel, to show that there is no unrighteousness in him. Now
the main goal is not properly and simply the destruction of the wicked,
but God's glory which appears in their rightful punishment. (Romans 9:17)
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A conclusion of the full answer to the first objection: therefore
seeing that God does not save those whom he freely chose according to
his good will and pleasure, but by justifying and sanctifying them by
his grace, his counsels in saving them cannot seem unjust. And again,
there is not injustice in the everlasting counsel of God, with regard to
the destruction of those whom he lifts to destroy, because he hardens
before he destroys: therefore the third answer for the maintenance of
God's justice in the everlasting counsel of reprobation, consists in
this word "hardening": which nonetheless he concealed in the former
verse, because the history of Pharaoh was well known. But the force of
the word is great, for hardening, which is set against "mercy",
presupposes the same things that mercy did, that is, a voluntary corruption, in which the reprobate are hardened: and again, corruption presupposes a perfect state of creation. Moreover, this hardening also is voluntary, for God hardens in such a way, being offended with corruption, that he uses their own will whom he hardens, for the executing of that judgment. Then follow the fruits of hardening, that is, unbelief and sin, which are the true and proper causes of the condemnation of the reprobate. Why does he then appoint to destruction? Because he wishes: why does he harden? Because they are corrupt: why does he condemn? Because they are sinners. Where then is unrighteousness? Nay, if he would destroy all after this manner, to whom would he do injury? (Romans 9:18)
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Fourthly, although they are created for this end and purpose, yet their fall and destruction is not to be attributed to God, but to their own obstinate stubbornness, which comes between God's decree, and the execution of it, or their condemnation, and is the true and proper cause of their destruction. (1 Peter 2:7)
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It is by God's providence and not by chance, that many wicked men
creep into the Church. (3) He condemns this first in them, that they
take opportunity or occasion to wax wanton, by the grace of God: which
cannot be, but the chief empire of Christ must be cancelled, in that such men give themselves up to Satan, whom they call Libertines. (Jude 4)
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