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How Prevenient Grace Helps Me Sleep

John MacArthur has a famous sermon that he preached on Mark 4:26-29 on the theology of sleep in which he argues that the doctrine of unconditional election allows him to sleep at night.  He argues that the doctrine that God alone saves gives him comfort because if the salvation of others depended on him, he would not be able to sleep at night.  MacArthur argues that he cannot understand how ministers who deny unconditional election can sleep if in fact the saving of souls depends upon them.

I for one reject unconditional election but I sleep well at night not because I deny the lostness of men nor because I turn a blind eye to their desperate need for salvation.  I sleep well because of the doctrine of prevenient grace.  I agree with MacArthur that salvation is the work of the Lord.  Regeneration is the work of the Spirit (John 3:1-5; Titus 3:5-7).  The entire work of salvation is by the power of God (Romans 1:16-17).  While I believe the Bible teaches that people believe the gospel as a duty (John 3:15), I deny that this belief is works (Romans 4:5).  Sinners are saved by grace through faith (Ephesians 2:8-9).

However, my job is not to save sinners.  It is the Lord’s work to save sinners.  MacArthur’s appeal to Mark 4:26-29 is right.  The harvest is the Lord’s harvest (Matthew 9:38).  Paul argues this way in 1 Corinthians 3:5-9.  While Paul and others did work to tell people the gospel, the Lord is the One who saves sinners.  Our job is to simply preach the gospel.  This is a point that both Arminians and Calvinists can agree.

Obviously, the key difference here then is not over the gospel.  It is not over whether the Lord saves sinners.  It is over whether the Lord treats sinners as people or does He treat them as something else like robots or chess pawns?  I believe God treats people as people who can think, hear, respond.  God is the one who saves and He deals with sinners by His grace.  His Spirit woos the sinner but He does not force the sinner (John 6:44).  The Spirit opens the sinners heart to hear the gospel and be saved (Acts 16:14-15, 30-34; 1 Corinthians 1:21; Ephesians 1:13-14).  The Spirit is the one who empowers the disciple to first preach the gospel to the lost (Acts 1:8) and then He also is the one who opens sinners minds and hearts to the gospel though He allows the sinner to believe in their own freed will.  Over and over again the New Testament calls the sinner to believe the gospel and repent (Acts 17:30-31).  As the Spirit works, the sinners respond (Acts 2:37).  The sinner either repents (Acts 2:38, 41) or they rebel (Acts 7:51; 13:46).  Those who believe the gospel become the elect of God (Acts 13:48; Romans 8:29-30; 1 Timothy 4:10).

As Arminians our dependence in evangelism must not be on gimmicks or tricks or rock concerts or skits or movies.  It must be on the gospel that saves sinners!  The Spirit empowers the Church to preach to the lost.  Our dependence must be on the Word of God that saves the lost.  In Mark 4:26 we read of the scattered seed.  In Mark 4:14 the seed is the Word.  The Word brings forth fruit as we preach the gospel!  Our job must then be to preach the gospel (2 Timothy 4:2, 5).

The bottom line is that Arminians can take comfort in the work of the Spirit in drawing sinners to salvation.  Calvinists often contend that the term “prevenient grace” is not found in the Bible.  What they fail to realize is that Calvinists theologians have also used the term for the term means “beforehand” grace.  This is a biblical concept even if we disagree over whether this grace can be resisted or not.  Both Arminians and Calvinists affirm that salvation is the divine work of God and His grace.  While we Arminians would contend that God grants free grace to draw in souls through the preaching of the gospel, the result of regeneration is the divine working of God.

Does Receiving a Gift Mean You Earned the Gift?

Calvinist theologians like to say that Arminians “earn” our salvation because we teach that a person must, by the act of the freed will, receive salvation through Christ alone.  They say that such teaching denies the sovereignty of God and makes man the deciding factor in salvation.  In Calvinism, they say, God alone saves the sinner for His glory and honor.  In Calvinism, God chooses the sinner for Himself (even before time began) and sent His Son to redeem that sinner.  The rest are hardened and condemned to hell for the glory of God.

Now the question I want to address is simply this: does receiving a gift mean that you earned the gift?  If I offer you a million dollars and the only thing I ask you to do is to receive the million dollars, does that mean that since you reached out your hand and took the million dollars you have earned the million dollars?  The same holds true for salvation.  Simply because the sinner is enabled by the grace of God and the Spirit of God to receive salvation, does this mean that the sinner earned their salvation?

The Calvinist answer would be “yes” since we are saying that God does not force the person to believe.  God enables the person to believe through His grace but God does not force (or drag as R.C. Sproul twists John 6:44 to mean).  Each person believes by the act of their own will that has been freed by the grace of God.  Sinners, apart from grace, are incapable of turning to Christ.  Romans 1:18 says that wicked sinners suppress the truth in their unrighteousness.  Romans 3:11 says that there are none who seeks after God.  John 4:23 says that the Father is actually the One who is seeking.  We are not.  We are dead in our sins (Ephesians 2:1-3).  Instead, we need the grace of God, the enabling grace of God, to believe the gospel and be saved but no where does the Bible teach that God believes for us.  The act of faith is our act.  Certainly I would agree that all of salvation is a work of grace (Romans 4:5; 11:6) and I would agree that even faith can be viewed as a gift from God but this does not mean that God believes for us.  He enables us to believe but we believe (John 1:12-13).  As the gospel is preached, sinners hear the gospel (Romans 10:17) and can be saved through faith (2 Thessalonians 2:13-14).

In Romans 4 faith is opposed to works in regard to salvation.  Faith then is not a work. Faith is the trusting of Christ to save us.  Faith looks not to ourselves to save us but to Christ to save us.  Faith then is not meritorious for salvation (Ephesians 2:8-9).  Good works flow from true saving faith (Ephesians 2:10; James 2:14-26).  Through faith in Christ, God imputes righteousness unto us (Romans 4:23-25).  Romans 5:1 then tells us that we are justified through faith.  Notice that we are not justified unto faith but justified through faith.  Romans 6:23 reminds us that the wages of sin is death (always) but the gift of God is eternal life in Christ Jesus our Lord.  This gift is received by faith.

The Arminian viewpoint then is that we are justified through faith apart from works.  This belief in the Lord Jesus Christ is our own belief that the Spirit of God enables us to believe.  By the prevenient grace of God (the word prevenient simply means “beforehand”), we are freed to believe the gospel and be saved (John 20:31; 1 John 5:13).

The FACTS of Arminianism: Freed by God’s Grace

The first point of the five points from FACTS is “freed by God’s grace.”  This has to do with the doctrine of prevenient grace by which the sinner is able to believe the gospel and to be saved and yet the Spirit frees the sinner so that the decision by the sinner is the free will choice of the sinner.

Arminians believe, as Calvinists do, that the sinner is bound in their sins.  We agree with our Calvinist brethren that sinners are dead in their sins (Ephesians 2:1) and that apart from the grace of God, none could be saved (John 6:44).  Romans 3:10-18 establishes point by point the nature of our depravity.  There is nothing in us that is not effected by our sinfulness.  Our minds, our hearts, our will, our speech – all this is bound in our sins.  We are depraved.  We are sinful.

A better term than “total depravity” would be “total inability.”  The sinner is totally unable to come to salvation apart from the intervention of God.  We do not love God.  We don’t want to serve God.  We don’t even see our need for salvation apart from the grace of God opening our eyes to our sinfulness.  The entire work of salvation is a work of grace.  Regeneration in both Arminianism and Calvinism is a work of God, a monergistic work by God alone (John 3:3; Titus 3:5).

Arminius affirmed total inability.  He wrote:

In this state, the free will of man towards the true good is not only wounded, maimed, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace. For Christ has said, “Without me ye can do nothing.” St. Augustine, after having diligently meditated upon each word in this passage, speaks thus: “Christ does not say, without me ye can do but Little; neither does He say, without me ye can do any Arduous Thing, nor without me ye can do it with difficulty. But he says, without me ye can do Nothing! Nor does he say, without me ye cannot complete any thing; but without me ye can do Nothing.” That this may be made more manifestly to appear, we will separately consider the mind, the affections or will, and the capability, as contra-distinguished from them, as well as the life itself of an unregenerate man.

However, despite agreeing that we are dead in our sins, that our wills are held captive by sin and only the grace of God can set the sinner free, Arminius went on to write that God’s grace enables the sinner to believe.  He wrote:

“What then, you ask, does free will do? I reply with brevity, it saves. Take away FREE WILL, and nothing will be left to be saved. Take away GRACE, and nothing will be left as the source of salvation. This work [of salvation] cannot be effected without two parties — one, from whom it may come: the other, to whom or in whom it may be wrought. God is the author of salvation. Free will is only capable of being saved. No one, except God, is able to bestow salvation; and nothing, except free will, is capable of receiving it.”

Certainly the Arminian position is that salvation is all of grace (Acts 15:11; Ephesians 2:8-9).  Romans 11:6 is clear that salvation is not by works but by grace!  Good works cannot obtain salvation because they are often tainted by our sinfulness (Isaiah 64:6). If good works could save, how many good works must one do to be saved?  If God requires perfection to be in His presence, who can boast that they are ever perfect save the Son of God?  Scripture is clear that we are sinners (Romans 3:23) but Scripture is also clear that Jesus alone is perfect (Hebrews 4:15; 7:26; 1 Peter 2:22; 1 John 3:5).  2 Corinthians 5:21 tells us that Christ shed His blood for us, for our sins, and He bore our sins on the cross.  Jesus was the sinless sacrifice for our sins.  He was the absolutely perfect sacrifice that secures our eternal salvation!

Yet God does not force people to believe.  Because of our sinfulness, the Holy Spirit opens our eyes to our need for salvation through the gospel (2 Thessalonians 2:13-14).  The Spirit brings conviction of sin (John 16:8) and He exposes our wicked hearts to the gospel truth that Jesus shed His blood for our sins (John 3:16).  The Spirit thus does His work of grace in us so that the freed will of the sinner can believe and be saved.

Arminius wrote about the work of the Spirit in bringing repentance:

Because, after the gate of grace has by the just judgment of God been closed on account of a malicious continuance in sins, no passage is open for the Spirit, who is necessarily the author of repentance. Therefore let these words always resound in our ears, “Today if ye will hear his voice, harden not your hearts.” (Heb. iii, 7, 8; Psalm xcv, 7, 8.) And this exhortation of the Apostle, “Workout your own salvation with fear and trembling: for it is God who worketh in you both to will and to do of his good pleasure,” (Phil. ii, 12, 13.) May this be graciously granted to us by God the Father of mercies, in the Son of his love, by the Holy Spirit of both of them. To whom be praise and glory forever. Amen.

Arminius affirmed that the work of salvation is the work of God’s grace through the ministry of the Holy Spirit.  Arminius wrote about this saving grace:

In reference to Divine Grace, I believe, 1. It is a gratuitous affection by which God is kindly affected towards a miserable sinner, and according to which he, in the first place, gives his Son, “that whosoever believers in him might have eternal life,” and, afterwards, he justifies him in Christ Jesus and for his sake, and adopts him into the right of sons, unto salvation. 2. It is an infusion (both into the human understanding and into the will and affections,) of all those gifts of the Holy Spirit which appertain to the regeneration and renewing of man — such as faith, hope, charity, &c.; for, without these gracious gifts, man is not sufficient to think, will, or do any thing that is good. 3. It is that perpetual assistance and continued aid of the Holy Spirit, according to which He acts upon and excites to good the man who has been already renewed, by infusing into him salutary cogitations, and by inspiring him with good desires, that he may thus actually will whatever is good; and according to which God may then will and work together with man, that man may perform whatever he wills.

The Arminian position then is that we are saved by the grace of God alone, through faith alone, by the work of Christ alone, to the glory of God alone.  This gospel comes through the preaching of the inerrant, infallible Word of God.  The gospel is the power of God unto salvation (Romans 1:16-17) and sinners need to hear the gospel to be saved (Romans 10:14-17).  The name of Jesus alone saves (Acts 4:12) and He alone is the meditator before God for sinners (1 Timothy 2:5-6).  Sinners are commanded to repent and believe the gospel (Mark 1:15-16; Acts 2:38; 3:19-20; 17:30-31).  This salvation is the work of God from beginning to end.

Salvation is the Work (Energeo) of Only One (Mono)

I borrowed my title from a sentence in George Bryson’s book The Dark Side of Calvinism.  This statement reflects the Arminian doctrine of salvation.  Arminianism affirms that salvation is the work (energeo) of only one (mono) and thus we can affirm monergism.

Arminians affirm that Jesus alone saves.  We are not saved by what we do.  We are not saved by our good works (Ephesians 2:8-9), by our being Jewish (Romans 11:5-6), by our being part of a certain denomination or church.  Our only hope for salvation is the Lord Jesus Christ and what He has done for us.  This is clear from passages such as 1 Timothy 2:5-6 where Jesus is our only mediator before God.  Hebrews 9:22 tells us that without the shedding of blood, there is no forgiveness.  Romans 10:4 tells us that Christ is the end of the law for righteousness to everyone who believes.  Jesus shed His own blood for our salvation (Matthew 26:28; Hebrews 9:14).  Ephesians 1:7 reminds us that in Jesus alone do we have forgiveness of our sins.  Acts 13:38-39 tells us that faith in Christ frees us from the bondage of sin.  Romans 5:1 tells us that we are justified before God through faith in Christ.

It is not then our works that save us.  It is faith in Christ and His works that save us.  The cross stands as the point of our salvation.  Jesus laid down His life for sinners (John 3:16; Romans 5:8-9).  1 John 4:14 tells us that Jesus is the Savior of the world but only those in 1 John 4:15 are truly the saved.  The same is true of 1 Timothy 4:10.  It is not enough that Jesus shed His blood but one must place their faith in Jesus alone to save them.  We don’t place our faith in our faith, in our election, or in our goodness.  We place our faith in the Lord Jesus alone to save us by His grace (Romans 4:5).

The notion then that Arminians believe in “works righteousness” to save us is not biblically based.  We affirm over and over again that salvation is the work of God.  We affirm total inability in which no one can earn salvation by their good works (Isaiah 64:6).  We affirm that we are dead in our sins (Ephesians 2:3) and apart from the gospel and the work of the Spirit in the preaching of the gospel, none could be saved.  The Spirit opens the sinners heart to the gospel (Acts 16:14-15).  Jesus Himself told us in John 6:44 that none can come to Him unless the Father who sent Him draws them.  Jesus promised in John 16:8-11 that the Spirit would do His work in the whole world.  The Spirit works through the preaching of the gospel to bring people to salvation (Matthew 28:19; Mark 16:15-16; Luke 24:47-49; Romans 10:14-17).  This is why missions and evangelism are vital.  People must hear the gospel to be saved.

What then brings condemnation?  Romans 1:18-19 teaches us that people rebel against God because they love their sins.  It doesn’t matter if the person is in a Christian nation, a Muslim nation, a Hindu nation, etc.  People, by nature, rebel against God (Romans 3:10-18).  People love their sins and do not want Christ as Lord over them.  They are thus condemned because of their sins.  Secondly, people are condemned because of their refusal to repent.  We learn this in 2 Thessalonians 2:10 where Paul tells us that people “refused to love the truth and so be saved.”  The just condemnation of God is not based on His part but our part.  We are condemned because of our sins and our refusal to repent (John 3:18).  This is not an issue of divine decrees but our own stubbornness and ignorance.

Our passion then must be to preach the gospel to the lost.  People must hear the gospel to be saved.  This is no salvation apart from Christ (John 14:6).  Salvation is the divine work of God based on His work, His energy (energeo) and is based on one (mono) person only, the Lord Jesus Christ.

Arminians and Synergism

According to one Calvinist theologian, synergism is “the doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives.”  Calvinists often boast of being the opposite of this and being monergists who teach that salvation is the entire work of God meaning that God regenerates the lost sinner so that they can respond in faith to the gospel.  In other words, in the words of R.C. Sproul, a person is born again to believe and does not believe to be born again.  This flows from the Calvinist doctrine of total depravity and unconditional election.  In the TULIP acronym it is I for irresistible grace though Calvin used the term “effectual calling.”

However, are Arminians truly synergists?  There is no doubt that Roman Catholic theology embraces synergism and teaches that mankind must cooperate with the various means of grace to be saved.  There is no denying that Roman Catholicism embraces works righteousness and teaches that we are saved by grace and by our good works as well.  They combine for our justification.

Arminianism, on the other hand, embraces the Reformation doctrine of justification by faith.  We agree that we are totally unable to secure our eternal salvation by our good works (Isaiah 64:6).  Because of the nature of sin, even the “good” that we do is often tainted by our own pride.  If good works could inherit eternal life, what was the point of the cross?  Was it not to demonstrate the glory of God and the fact that salvation comes through Jesus alone?

It can be said of reformation Arminianism that we teach that salvation is the work of God.  Through God’s prevenient grace, He prepares the souls of men to hear the gospel and to respond freely.  The Holy Spirit opens the hearts of lost sinners and He also enables the sinner to either believe or reject the gospel.  The sinner is not “working with God” when they embrace the gospel.  In fact, the sinner finds that when they embrace the gospel, they find that Jesus alone saved them by His grace.  They did not earn the salvation of God.  They freely accept it but even this is a gift from God by His prevenient grace.

In Romans 4:1-8 Paul contrasts works with faith.  The text reads:

What then shall we say was gained by Abraham, our forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” 4 Now to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

7 “Blessed are those whose lawless deeds are forgiven,
and whose sins are covered;
8 blessed is the man against whom the Lord will not count his sin.”

Abraham believed God.  In contrast, in verse 4 Paul says that a works mentality is one that says I am owed this.  But, Paul adds in verse 5, the one who does not work but believes in Him who justifies the ungodly, his faith is counted as righteousness.

Now I believe, with my Calvinist brethren, that all of this is a gift of God.  While I reject the notion that God does it all for us (I find it hard to fit how God believes for us but I understand that Calvinists would say that He makes us willing to believe to quote Sproul again), I likewise accept the fact that even my believing could not be done apart from the work of the Spirit.  He enables me to believe though this is not irresistible.

The point here is not to protect free will.  The point is that God deals with us as people.  People can reason, can think, can use logic, can act.  People are not robots.  God deals with lost sinners as people.  We should not think that our inability limits the ability of God to save sinners.  He freely saves those who come to Him and the condition that He has placed is faith and repentance but the Spirit aids the sinner in this saving process.  This is not a solo work nor us working with God.  This is us surrendering to the Spirit to save us through Christ (Titus 3:5-7).

In conclusion, I believe that reformation Arminianism is based on the belief that God alone does save sinners.  Sinners do not “aid” God in saving them.  They do surrender to His conviction as part of their freed will but this is a gift from the Spirit (John 6:44).  None of us can earn salvation.  It is impossible.  Jesus alone is our salvation (1 Corinthians 1:30-31).  Our salvation is found only in Him (John 8:51).  I hope this was a helpful post on showing that we Arminians stress, like our Calvinist brethren, that salvation is the work of the Lord (John 1:12-13).

Inconsistent Monergism

I appreciate much the work of my fellow Calvinist laborers for the kingdom of God.  I appreciate that many of them are taking the gospel to the lost and they are preaching repentance to all.  As Dr. Forlines is quoted as saying, “Calvinists are Arminians until they say something Calvinistic.”  My fellow Calvinist preachers will plead with the lost to be saved, will call all to repent, will preach the cross and the call of God to forsake their sins and come to Christ alone for salvation.  A few (and not all) will even preach that God loves the lost sinner and will point to the cross as proof of this love (Romans 5:8-9; cf John 3:16).  And for all this I am grateful.

Yet Calvinists are monergists.  They will often accuse Arminians as being synergists and will make statements like, “Arminians believe that man must do his part and God does His part” or “God will meet the Arminian half way down the isle to salvation.”  Because Arminians preach that all can be saved who place their faith in Christ alone, we are said to be teaching “works righteousness” and that we are telling people to do their part to be saved and God will do the rest.

I honestly have never heard a true monergist evangelist.  I would love to hear one.  The message would have to be all on God and not on man.  Further, the message of salvation would have to be, “You can do nothing.  You can’t even hear me unless you are regenerate for dead sinners cannot hear the voice of God.  You must just lay there like Lazarus and allow the Holy Spirit to raise you up when Jesus calls you but I can’t do that and you can’t do that.  Only Jesus can do that.”  That is true monergism.

Now let me be fair here.  Calvinists preach the gospel for the same reason that I preach the gospel: because God said to (Matthew 28:19; Romans 10:14-17).  Calvinists preach repentance like I do because God told us to (Luke 24:47).  Calvinists agree that the Lord uses the means of grace to draw sinners to salvation (the preaching of the gospel) and I agree (1 Corinthians 1:18-21).  Calvinists and I agree that the Holy Spirit must work on the sinner to bring them to salvation (John 6:44; 16:8-11).  Calvinists and I even agree that prayer for the lost is biblical and necessary (Romans 10:1; 1 Timothy 2:1-7).

Yet Calvinists believe that nothing and no one but God can save the sinner.  Yet they plead with sinners to be saved.  They pray for sinners to be saved.  Yet nothing and no one aids the sinner but the Spirit in bringing salvation to the lost sinner.  They exhort sinners to call upon the name of the Lord (Romans 10:13) and to repent of their sins (Acts 17:30-31; 2 Corinthians 7:10) but none can do that but God alone.  And if they didn’t do any of this: the elect would still be saved somehow by God’s sovereign means.

So why preach?  Why pray?  Why plead?  Why reason?  Why call for repentance and faith in the Lord Jesus?  I agree that God calls us to do this but what role does this play in the saving of sinners?  If you say none then again, why do it at all?  If you say, “Because God has sovereignly chosen to use this to save sinners” (and I agree) then does God use our roles to bring sinners to salvation?  If so, is this monergistic salvation?

The Arminian answer is this: God does save sinners by His own power (John 1:12-13).  I don’t doubt one bit that the work of salvation is accomplished by the Lord Jesus Christ on the cross (John 19:30) and that His blood alone can save the lost sinner (Luke 19:10; cf. Matthew 26:28).  I don’t doubt that the humble sinner who comes to Christ will find in Him true salvation from their sins (Matthew 1:21; John 6:37).  I don’t doubt that the humble sinner must recognize their own sinfulness to be saved from their sins (Romans 3:23-24) and that Christ alone is able to cleanse them from their sins (Acts 13:38-39).  I don’t deny that the work of the Spirit is to draw the sinner to salvation and that without His aid, none could be saved for none seek after God (Romans 3:10-18).  I don’t doubt that human works play no role in our salvation (Romans 4:5).  Good works flow from our salvation (Titus 2:11-14; James 2:14-26).

Yet the Spirit does not make us believe apart from our own will.  The Spirit frees the bound will so that the sinner hears the gospel and out of their own free will look to Christ alone to save them.  The freed sinner doesn’t look to their own moral goodness (Romans 3:19-20) but to the cross alone to set them free from the wrath of God (Romans 1:16-17).  The Spirit enables the sinner to believe but He doesn’t believe for the sinner. When the sinner repents, they are born again (John 3:3-7; Acts 2:38; 3:19-20; 16:30-34).  When they repent, they receive the gift of the Holy Spirit (Ephesians 1:13-14).  We receive the promised Spirit through faith (Galatians 3:14) and become children of the living God (Galatians 3:26).  The Spirit works in all of this for the glory of God.

I believe the Lord Jesus has done everything for our salvation.  We add nothing to His work.  The sinner, however, must receive the free gift of salvation (Romans 6:23) and this is accomplished by the means of grace: the preaching of the gospel, the prayers of the saints for the lost sinner, the call to repentance.  We don’t work with Christ to be saved but we trust only in His cross to save us (Ephesians 2:8-9; Titus 3:5-7).  And when a sinner does this they find (just as all true disciples do) that the Spirit of God heard the cries of the saints, opened their eyes, exposed them to the gospel, freed them to believe and receive, and He then seals them.  We find that the work of salvation is not our work but His work alone (Jonah 2:9).

So again, why pray for the lost?  Why preach to the lost?  Why plead with the lost?  Because God is faithful to save those who cry out to Him (Acts 2:21) but the sinner must hear to be saved (Romans 10:17).  God works through the Church to bring sinners to Himself.  This is His plan and His pattern.  We need not change that now.  We need only join in the battle for souls by preaching His gospel to the lost and allow Him to save those who believe.

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