It is said in the Scriptures:
1. that God hardens (Exod. 4: 21 and 7:3; Isa. lxiii. 17);
2. that God sends a lying spirit (1 Kings xxii. 23); strong delusion that they should believe a lie (2 Thess. ii. 11);
3. that he deceived the prophet (Ezek. xiv. 9);
4. that he commanded Shimei to curse (2 Sam xvi. 10);
5. that the children of Eli hearkened not unto the voice of their father, because the Lord would slay them (1 Sam. ii. 25);
6. that the Lord took away Job's substance, even although that was done through the malice of brigands (Job i. 21);
7. that he raised up Pharaoh, to show his power in him (Exod. ix. 19; Rom. ix. 17)
8. that he is like a potter who makes a vessel unto dishonour (Rom. ix. 21);
9. that he hides the truth from the wise and prudent (Matt. xi. 25);
10. that he speakes in parables unto them that are outside, that seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time they might be converted, and their sins might be forgiven them (Mark iv. 12; Luke viii. 10);
11. that Jesus was delivered by the determinate counsel and foreknowledge of God (Acts ii. 23);
12. that Pontius Pilate and Herod with the Gentiles and the people of Israel did that which the hand and the counsel of God had determined before to be done (Acts iv. 27, 28);
13. that it was of the Lord to harden the hearts of the enemy, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour (Joshua xi. 20);
14. that the Lord mingled a perverse spirit in the midst of Egypt, and caused it to err in all its works, like a drunken man (Isa. xix. 14);
15. that Rehoboam hearkened not unto the word of the people, for the cause was from the Lord (1 Kings xii. 15);
16. that he turned the hearts of the Egyptians to hate his people (Ps. cv. 25).
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How then can we define our freedom or free will?
1. that God hardens (Exod. 4: 21 and 7:3; Isa. lxiii. 17);
2. that God sends a lying spirit (1 Kings xxii. 23); strong delusion that they should believe a lie (2 Thess. ii. 11);
3. that he deceived the prophet (Ezek. xiv. 9);
4. that he commanded Shimei to curse (2 Sam xvi. 10);
5. that the children of Eli hearkened not unto the voice of their father, because the Lord would slay them (1 Sam. ii. 25);
6. that the Lord took away Job's substance, even although that was done through the malice of brigands (Job i. 21);
7. that he raised up Pharaoh, to show his power in him (Exod. ix. 19; Rom. ix. 17)
8. that he is like a potter who makes a vessel unto dishonour (Rom. ix. 21);
9. that he hides the truth from the wise and prudent (Matt. xi. 25);
10. that he speakes in parables unto them that are outside, that seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time they might be converted, and their sins might be forgiven them (Mark iv. 12; Luke viii. 10);
11. that Jesus was delivered by the determinate counsel and foreknowledge of God (Acts ii. 23);
12. that Pontius Pilate and Herod with the Gentiles and the people of Israel did that which the hand and the counsel of God had determined before to be done (Acts iv. 27, 28);
13. that it was of the Lord to harden the hearts of the enemy, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour (Joshua xi. 20);
14. that the Lord mingled a perverse spirit in the midst of Egypt, and caused it to err in all its works, like a drunken man (Isa. xix. 14);
15. that Rehoboam hearkened not unto the word of the people, for the cause was from the Lord (1 Kings xii. 15);
16. that he turned the hearts of the Egyptians to hate his people (Ps. cv. 25).
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How then can we define our freedom or free will?
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