Arminian Today

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Arminius: Why Unconditional Predestination Hurts Salvation

This doctrine is also hurtful to the salvation of men.

1. Because it prevents that saving and godly sorrow for sins that have been committed, which cannot exist in those who have no consciousness of sin. But it is obvious, that the man who has committed sin through the unavoidable necessity of the decree of God, cannot possibly have this kind of consciousness of sin. (2 Cor. vii, 10.)

2. Because it removes all pious solicitude about being converted from sin unto God. For he can feel no such concern who is entirely passive and conducts himself like a dead man, with respect not only to his discernment and perception of the grace of God that is exciting and assisting, but also to his assent and obedience to it; and who is converted by such an irresistible impulse, that he not only cannot avoid being sensible of the grace of God which knocks within him, but he must likewise of necessity yield his assent to it, and thus convert himself, or rather be converted. Such a person it is evident, cannot produce within his heart or conceive in his mind this solicitude, except he have previously felt the same irresistible motion. And if he should produce within his heart any such concern, it would be in vain and without the least advantage. For that cannot be a true solicitude, which is not produced in the heart by any other means except by an irresistible force according to the absolute purpose and intention of God to effect his salvation. (Rev. ii, 3; iii, 2.)

3. Because it restrains, in persons that are converted, all zeal and studious regard for good works, since it declares “that the regenerate cannot perform either more or less good than they do.” For he that is actuated or impelled by saving grace, must work, and cannot discontinue his labour; but he that is not actuated by the same grace, can do nothing, and finds it necessary to cease from all attempts. (Tit. iii, 14.)

4. Because it extinguishes the zeal for prayer, which yet is an efficacious means instituted by God for asking and obtaining all kinds of blessings from him, but principally the great one of salvation. (Luke xi, 1-13.) But from the circumstance of it having been before determined by an immutable and inevitable decree, that this description of men [the elect] should obtain salvation, prayer cannot on any account be a means for asking and obtaining that salvation. It can only be a mode of worshipping God; because according to the absolute decree of his Predestination he has determined that such men shall be saved.

5. It takes away all that most salutary fear and trembling with which we are commanded to work out our own salvation. (Phil. ii, 12) for it states “that he who is elected and believes, cannot sin with that full and entire willingness with which sin is committed by the ungodly; and that they cannot either totally or finally fall away from faith or grace.”

6. Because it produces within men a despair both of performing that which their duty requires and of obtaining that towards which their desires are directed. For when they are taught that the grace of God (which is really necessary to the performance of the least portion of good) is denied to the majority of mankind, according to an absolute and peremptory decree of God — – and that such grace is denied because, by a preceding decree equally absolute, God has determined not to confer salvation on them but damnation; when they are thus taught, it is scarcely possible for any other result to ensue, than that the individual who cannot even with great difficulty work a persuasion within himself of his being elected, should soon consider himself included in the number of the reprobate. From such an apprehension as this, must arise a certain despair of performing righteousness and obtaining salvation.

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Written by The Seeking Disciple

09/09/2013 at 11:17 AM

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