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God told the OT Jews they would be given a land flowing with milk and honey? Did they ever get that land that flows with those.
K
kaylagrl
Guest
I dont know if I have enough time to do this. This is Wesleys sermon on free grace. Now some may tear it apart and say they dont believe this way.But from my side of the street this is my understanding. Its long so Im going to try and post it a few points at a time.
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."
the next points continued in the next post...
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."
the next points continued in the next post...
He's the King! the Great King over all the earth!
He rules over the nations (Ps 22:28; 47:8)
He does as HE pleases (Ps 135:6; 155:3)
He's sovereign over the universe (Ps 147:4; Is 40:26)
He's sovereign over the animals, over nature, there is not one random molecule in existence. He rules everything.
K
kaylagrl
Guest
Wesley and free grace continued...
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.
9. Call it therefore by whatever name you please, election, preterition, predestination, or reprobation, it comes in the end to the same thing. The sense of all is plainly this, -- by virtue of an eternal, unchangeable, irresistible decree of God, on part of mankind are infallibly saved, and the rest infallibly damned; it being impossible that any of the former should be damned. or that any of the latter should be saved.
{Here I break in to say that this is my understanding of what is being said by the other side who are screaming murder that Im lying,slandering,tearing down and attacking them with great joy on my part. I lay it out to each of you,this is my understanding of what you have told me. Where I have gone wrong I do not know. Someone may be calm enough to say something sensible here.We shall see.}
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.
more in the next post....
K
kaylagrl
Guest
free grace by Wesley...
11. This then, is a plain proof that the doctrine of predestination is not a doctrine of God, because it makes void the ordinance of God; and God is not divided against himself. A Second is, that it directly tends to destroy that holiness which is the end of all the ordinances of God. I do not say, none who hold it are holy; (for God is of tender mercy to those who are unavoidably entangled in errors of any kind
but that the doctrine itself, -- that every man is either elected or not elected from eternity, and that the one must inevitably be saved, and the other inevitably damned, -- has a manifest tendency to destroy holiness in general; for it wholly takes away those first motives to follow after it, so frequently proposed in Scripture, the hope of future reward and fear of punishment, the hope of heaven and fear of hell. That these shall go away into everlasting punishment, and those into life eternal, is not motive to him to struggle for life who believes his lot is cast already; it is not reasonable for him so to do, if he thinks he is unalterably adjudged either to life or death. You will say, "But he knows not whether it is life or death." What then -- this helps not the matter; for if a sick man knows that he must unavoidably die, or unavoidably recover, though he knows not which, it is unreasonable for him to take any physic at all. He might justly say, (and so I have heard some speak, both in bodily sickness and in spiritual,) "If I am ordained to life, I shall live; if to death, I shall die; so I need not trouble myself about it." So directly does this doctrine tend to shut the very gate of holiness in general, -- to hinder unholy men from ever approaching thereto, or striving to enter in there at.
12. as directly does this doctrine tend to destroy several particular branches of holiness. Such are meekness and love, -- love, I mean, of our enemies, -- of the evil and unthankful. I say not, that none who hold it have meekness and love; (for as is the power of God, so is his mercy but that it naturally tends to inspire, or increase, a sharpness or eagerness of temper, which is quite contrary to the meekness of Christ; as then especially appears, when they are opposed on this head. And it as naturally inspires contempt or coldness towards those whom we suppose outcast form God. "O but," you say. "I suppose no particular man a reprobate." You mean you would not if you could help it: But you cannot help sometimes applying your general doctrine to particular persons: The enemy of souls will apply it for you. You know how often he has done so. But you rejected the thought with abhorrence. True; as soon as you could; but how did it sour and sharpen your spirit in the mean time! you well know it was not the spirit of love which you then felt towards that poor sinner, whom you supposed or suspected, whether you would or no, to have been hated of God from eternity.
13. Thirdly. This doctrine tends to destroy the comfort of religion, the happiness of Christianity. This is evident as to all those who believe themselves to be reprobated, or who only suspect or fear it. All the great and precious promises are lost to them; they afford them no ray of comfort: For they are not the elect of God; therefore they have neither lot nor portion in them. This is an effectual bar to their finding any comfort or happiness, even in that religion whose ways are designed to be "ways of pleasantness, and all her paths peace."
14. And as to you who believe yourselves the elect of God, what is your happiness I hope, not a notion, a speculative belief, a bare opinion of any kind; but a feeling possession of God in your heart, wrought in you by the Holy Ghost, or, the witness of God's Spirit with your spirit that you are a child of God. This, otherwise termed "the full assurance of faith,: is the true ground of a Christian's happiness. And it does indeed imply a full assurance that all your past sins are forgiven, and that you are now a child of God. But it does not necessarily imply a full assurance of our future perseverance. I do not say this is never joined to it, but that it is not necessarily implied therein; for many have the one who have not the other.
15. Now, this witness of the Spirit experience shows to be much obstructed by this doctrine; and not only in those who, Believing themselves reprobated, by this belief thrust it far from them, but even in them that have tasted of that good gift, who yet have soon lost it again, and fallen back into doubts, and fears, and darkness, -- horrible darkness, that might be felt! And I appeal to any of you who hold this doctrine, to say, between God and your own hearts, whether you have not often a return of doubts and fears concerning your election or perseverance! If you ask, "Who has not" I answer, Very few of those that hold this doctrine; but many, very many, of those that hold it not, in all parts of the earth; -- many of these have enjoyed the uninterrupted witness of his Spirit, the continual light of his countenance, from the moment wherein they first believed, for many months or years, to this day.
That is enough for discussion now. Heading out to get supper and will continue asap.
11. This then, is a plain proof that the doctrine of predestination is not a doctrine of God, because it makes void the ordinance of God; and God is not divided against himself. A Second is, that it directly tends to destroy that holiness which is the end of all the ordinances of God. I do not say, none who hold it are holy; (for God is of tender mercy to those who are unavoidably entangled in errors of any kind
but that the doctrine itself, -- that every man is either elected or not elected from eternity, and that the one must inevitably be saved, and the other inevitably damned, -- has a manifest tendency to destroy holiness in general; for it wholly takes away those first motives to follow after it, so frequently proposed in Scripture, the hope of future reward and fear of punishment, the hope of heaven and fear of hell. That these shall go away into everlasting punishment, and those into life eternal, is not motive to him to struggle for life who believes his lot is cast already; it is not reasonable for him so to do, if he thinks he is unalterably adjudged either to life or death. You will say, "But he knows not whether it is life or death." What then -- this helps not the matter; for if a sick man knows that he must unavoidably die, or unavoidably recover, though he knows not which, it is unreasonable for him to take any physic at all. He might justly say, (and so I have heard some speak, both in bodily sickness and in spiritual,) "If I am ordained to life, I shall live; if to death, I shall die; so I need not trouble myself about it." So directly does this doctrine tend to shut the very gate of holiness in general, -- to hinder unholy men from ever approaching thereto, or striving to enter in there at. 12. as directly does this doctrine tend to destroy several particular branches of holiness. Such are meekness and love, -- love, I mean, of our enemies, -- of the evil and unthankful. I say not, that none who hold it have meekness and love; (for as is the power of God, so is his mercy
but that it naturally tends to inspire, or increase, a sharpness or eagerness of temper, which is quite contrary to the meekness of Christ; as then especially appears, when they are opposed on this head. And it as naturally inspires contempt or coldness towards those whom we suppose outcast form God. "O but," you say. "I suppose no particular man a reprobate." You mean you would not if you could help it: But you cannot help sometimes applying your general doctrine to particular persons: The enemy of souls will apply it for you. You know how often he has done so. But you rejected the thought with abhorrence. True; as soon as you could; but how did it sour and sharpen your spirit in the mean time! you well know it was not the spirit of love which you then felt towards that poor sinner, whom you supposed or suspected, whether you would or no, to have been hated of God from eternity. 13. Thirdly. This doctrine tends to destroy the comfort of religion, the happiness of Christianity. This is evident as to all those who believe themselves to be reprobated, or who only suspect or fear it. All the great and precious promises are lost to them; they afford them no ray of comfort: For they are not the elect of God; therefore they have neither lot nor portion in them. This is an effectual bar to their finding any comfort or happiness, even in that religion whose ways are designed to be "ways of pleasantness, and all her paths peace."
14. And as to you who believe yourselves the elect of God, what is your happiness I hope, not a notion, a speculative belief, a bare opinion of any kind; but a feeling possession of God in your heart, wrought in you by the Holy Ghost, or, the witness of God's Spirit with your spirit that you are a child of God. This, otherwise termed "the full assurance of faith,: is the true ground of a Christian's happiness. And it does indeed imply a full assurance that all your past sins are forgiven, and that you are now a child of God. But it does not necessarily imply a full assurance of our future perseverance. I do not say this is never joined to it, but that it is not necessarily implied therein; for many have the one who have not the other.
15. Now, this witness of the Spirit experience shows to be much obstructed by this doctrine; and not only in those who, Believing themselves reprobated, by this belief thrust it far from them, but even in them that have tasted of that good gift, who yet have soon lost it again, and fallen back into doubts, and fears, and darkness, -- horrible darkness, that might be felt! And I appeal to any of you who hold this doctrine, to say, between God and your own hearts, whether you have not often a return of doubts and fears concerning your election or perseverance! If you ask, "Who has not" I answer, Very few of those that hold this doctrine; but many, very many, of those that hold it not, in all parts of the earth; -- many of these have enjoyed the uninterrupted witness of his Spirit, the continual light of his countenance, from the moment wherein they first believed, for many months or years, to this day.
That is enough for discussion now. Heading out to get supper and will continue asap.
but no! not at all. because we're told:
For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written,“I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart.”
Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. (1 Cor 1:18-21)
K
kaylagrl
Guest
continuing on free grace...
16. That assurance of faith which these enjoy excludes all doubt and fear, It excludes all kinds of doubt and fear concerning their future perseverance; though it is not properly, as was said before, an assurance of what is future, but only of what now is. And this needs not for its support a speculative belief, that whoever is once ordained to life must live; for it is wrought from hour to hour, by the mighty power of God, "by the Holy Ghost which is given unto them." And therefore that doctrine is not of God, because it tends to obstruct, if not destroy, this great work of the Holy Ghost, whence flows the chief comfort of religion, the happiness of Christianity.
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.
19. But, Fifthly, this doctrine not only tends to destroy Christian holiness, happiness, and good works, but hath also a direct and manifest tendency to overthrow the whole Christian Revelation. The point which the wisest of the modern unbelievers most industriously labour to prove, is, that the Christian Revelation is not necessary. They well know, could they once show this, the conclusion would be too plain to be denied, "If it be not necessary, it is not true," Now, this fundamental point you give up. For supposing that eternal, unchangeable decree, one part of mankind must be saved, though the Christian Revelation were not in being, and the other part of mankind must be damned, notwithstanding that Revelation. And what would an infidel desire more You allow him all he asks. In making the gospel thus unnecessary to all sorts of men, you give up the whole Christian cause. "O tell it not in Gath! lest the daughters of the uncircumcised rejoice; "lest the sons of unbelief triumph!
20. And as this doctrine manifestly and directly tends to overthrow the whole Christian Revelation, so it does the same thing, by plain consequence, in making that Revelation contradict itself. For it is grounded on such an interpretation of some texts (more or fewer it matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture. For instance: The assertors of this doctrine interpret that text of Scripture, "Jacob have I loved, but Esau have I hated," as implying that God in a literal sense hated Esau, and all the reprobated, from eternity. Now, what can possibly be a more flat contradiction than this, not only to the whole scope and tenor of Scripture, but also to all those particular texts which expressly declare, "God is love" Again: They infer from that text, "I will have mercy on whom I will have mercy," (Romans 4:15) that God is love only to some men, viz.,the elect, and that he hath mercy for those only; flatly contrary to which is the whole tenor of Scripture, as is that express declaration in particular, "The Lord is loving unto every man; and his mercy is over all his works." (Psalm 114:9.)
Again: They infer from that and the like texts, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,: that he showeth mercy only to those to whom he had respect from all eternity. Nay, but who replieth against God now You now contradict the whole oracles of God, which declare throughout, "God is no respecter of persons:' (Acts 10:34) "There is no respect of persons with him." (Rom. 2:11.) Again: from that text, "The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her," unto Rebecca, "The elder shall serve the younger;"you infer, that our being predestinated, or elect, no way depends on the foreknowledge of God. Flatly contrary to this are all the scriptures; and those in particular, "Elect according to the foreknowledge of God; " (1 Peter 1:2 "Whom he did foreknow, he also did predestinate." (Rom. 8:29.)
hubby is slower than I am,had time to sneak in one more
16. That assurance of faith which these enjoy excludes all doubt and fear, It excludes all kinds of doubt and fear concerning their future perseverance; though it is not properly, as was said before, an assurance of what is future, but only of what now is. And this needs not for its support a speculative belief, that whoever is once ordained to life must live; for it is wrought from hour to hour, by the mighty power of God, "by the Holy Ghost which is given unto them." And therefore that doctrine is not of God, because it tends to obstruct, if not destroy, this great work of the Holy Ghost, whence flows the chief comfort of religion, the happiness of Christianity.
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.
19. But, Fifthly, this doctrine not only tends to destroy Christian holiness, happiness, and good works, but hath also a direct and manifest tendency to overthrow the whole Christian Revelation. The point which the wisest of the modern unbelievers most industriously labour to prove, is, that the Christian Revelation is not necessary. They well know, could they once show this, the conclusion would be too plain to be denied, "If it be not necessary, it is not true," Now, this fundamental point you give up. For supposing that eternal, unchangeable decree, one part of mankind must be saved, though the Christian Revelation were not in being, and the other part of mankind must be damned, notwithstanding that Revelation. And what would an infidel desire more You allow him all he asks. In making the gospel thus unnecessary to all sorts of men, you give up the whole Christian cause. "O tell it not in Gath! lest the daughters of the uncircumcised rejoice; "lest the sons of unbelief triumph!
20. And as this doctrine manifestly and directly tends to overthrow the whole Christian Revelation, so it does the same thing, by plain consequence, in making that Revelation contradict itself. For it is grounded on such an interpretation of some texts (more or fewer it matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture. For instance: The assertors of this doctrine interpret that text of Scripture, "Jacob have I loved, but Esau have I hated," as implying that God in a literal sense hated Esau, and all the reprobated, from eternity. Now, what can possibly be a more flat contradiction than this, not only to the whole scope and tenor of Scripture, but also to all those particular texts which expressly declare, "God is love" Again: They infer from that text, "I will have mercy on whom I will have mercy," (Romans 4:15) that God is love only to some men, viz.,the elect, and that he hath mercy for those only; flatly contrary to which is the whole tenor of Scripture, as is that express declaration in particular, "The Lord is loving unto every man; and his mercy is over all his works." (Psalm 114:9.)
Again: They infer from that and the like texts, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,: that he showeth mercy only to those to whom he had respect from all eternity. Nay, but who replieth against God now You now contradict the whole oracles of God, which declare throughout, "God is no respecter of persons:' (Acts 10:34) "There is no respect of persons with him." (Rom. 2:11.) Again: from that text, "The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her," unto Rebecca, "The elder shall serve the younger;"you infer, that our being predestinated, or elect, no way depends on the foreknowledge of God. Flatly contrary to this are all the scriptures; and those in particular, "Elect according to the foreknowledge of God; " (1 Peter 1:2
"Whom he did foreknow, he also did predestinate." (Rom. 8:29.)hubby is slower than I am,had time to sneak in one more
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We've told her the same thing numerous times. She gets stuck here though:
And she will just come back and tell you "Your God is cruel. There is no free choice. Man is damned. Preaching is vain. That's what you think and you're wrong!"
I don't see where God does the believing that results in faith. God does do the sending - God does do the drawing - God does convict and God does persuade . . . but one can resist. (Acts 7:51) If man can not resist then we all would have to believe in Universalism because God wants ALL men saved that is His desire and His will. 2 Tim. 2:4
I don't believe anyone here who knows faith is a gift thinks that God actually "does the believing" so that's a misnomer. But faith is a gift, and that supernatural faith comes externally from Christ, Romans 10:17; and it is externally from God, being the same power that raised Christ from the dead; Ephesians 1:19.
Irresistible grace doesn't teach men cannot resist God. Thus your conflation.
Calvinism doesn't allow the whole of humanity to have their own free will choice to be saved because it's only those that God has preselected that will be saved.
I would tell my next door neighbor if she responds to the gospel and gives her life over to the Lord by faith that she will be saved.
Calvinism believes that she has to be pre chosen, pre born again before she can respond. Faith isn't involved until after she's born again.
If she's not one of the elect, she can't be saved. So the point about the few that someone may have said (I don't know because I didn't see it) probably meant that our invitation is open to anyone that wants to believe and be saved. Your invitation is more limited in that only those who God has pre chosen and He's doing everything.
My understanding is that the neighbor believes by faith, it's conditioned on her faith. You would say it's conditioned on nothing at all except if God pre-chose her without any condition upon man.
Donald C Stamps says this on Arminians understanding of predestination and election:
Concerning election and predestination, we might use the analogy of a great ship on its way to heaven. The ship (the church) is chosen by God to be His very own vessel. Christ is the Captain and Pilot of this ship. All who desire to be a part of this elect ship and its Captain can do so through a living faith in Christ, by which they come on board the ship. As long as they are on the ship, in company with the ship’s Captain, they are among the elect. If they choose to abandon the ship and Captain, they cease to be part of the elect. Election is always only in union with the Captain and His ship. Predestination tells us about the ship’s destination and what God has prepared for those remaining on it. God invites everyone to come aboard the elect ship through faith in Jesus Christ.”
Yes, by God's doing that new birth, being born again of the Spirit, that new creation which makes you IN Christ Jesus - HE created in you - none of us can boast of that.
LOL All of these little sticker are right but the context is wrong for what you are trying to establish.
i just read something deeply disturbing. one of our sisters was told (presumably by someone reformed) she was stony ground, not elect, and unable to be saved. just because she had some doubts, the specifics of which i'm unaware.
that just makes me want to punch someone right in the face!
we know that's a terrible misrepresentation is what we believe, but who couldn't understand being totally turned off to reformed teaching based on that pack of lies??
i can't begin to imagine what that might do to a person's tender heart. (and she has one of those)
so i'm going to get pizza and sing happy birthday to myself. lol
and so, y'all, be kind to one another, for Jesus' sake.
It does teach irresistible grace.........so why not define what you mean instead of saying that it doesn't teach that man can't resist God. When the doctrine of Calvinism comes into play, God's grace comes upon man forcefully to change him. God changes man's heart so that he can't resist God's work of the effectual calling.
We on the other hand would say that we believe on the Lord by grace through faith when we hear the gospel preached. God frees up our will by His grace and then gives us the choice to say yes or no the gospel.
In this way, Calvinists can not say no, they can't resist His grace. God doesn't free up their will so they don't have free will in the same way.