I can remember reading early American literature of the Puritan era where they wrote of Providence (a term not found in Scripture, but biblical, nevertheless). The Federalist Papers and the Declaration of Independence mention it also. Ben Franklin said, "The longer I live the more I see that God governs in the affairs of men." Lincoln referred to Providence, and not just as rhetoric--he believed in it. Today a lot of people think this is just some town in Rhode Island.
Actually, Providence is "God's answer to happenstance," as Charles Colson puts it. When you realize there is no such thing as chance (it's merely a mathematical probability), luck (which is dumb), fortune (it's blind), or fate (which is impersonal). (As R. C. Sproul describes it.) There's no such thing as coincidence; God governs over all things great and small. Prov. 16:33 talks about even the throw of the dice is in God's control. God is no onlooker or spectator, but is actively involved in ruling everything. According to R. C. Sproul, there isn't even one "maverick molecule" in the universe.
Naturalism says everything is ruled by independent iron-clad laws that can't be broken. The mistakes in thinking are Deism (that God doesn't interfere), Pantheism (that God is nature), and the Epicurean notion of chance and the Stoic notion of fate. Providence actually refers to God's government of the universe, concurrence (working together) of secondary and primary causes, and preservation of nature. Theologians have written volumes expounding on these aspects of Providence. The issue is God's sovereignty, plain and simple.
Arminians want to believe that God's will is not always done, and that in our "free will" we can frustrate or thwart God making things happen--that He doesn't ordain to be. Up with man and down with God, so to speak. They think that God was frustrated and had to change His plans when Satan sinned, as if that was not in God's plan. If God was unable to keep evil out of the Universe in the first place (according to Arminians), what makes them think that He can keep it out in eternity--what if one of us goes bad? You see, God could have kept Adam from sinning and also kept his will intact; however, it was in His decreed or secret will to have Adam fall and then to redeem the elect of the race.
Arminians don't understand how God can cause us to do something willingly (cf. Phil. 2:13). Indeed, He makes the unwilling willing (cf. Jer. 20:7). , because He is the potter and we are the clay (cf. Isa. 64:8). He melts the hardest heart and makes the heart of stone into a heart of flesh (cf. Jer. 24:7). Arminians don't understand that God decreed the crucifixion down to the minutest detail and every sinful act included without interfering (i.e. using an outside force to force him to do something) with anybody's own will. Arminians don't understand that God is the causa prima or first cause and man is only the causa secunda or secondary cause.
We are moral agents who have the power of willing choice and responsibility for what we do. Jesus said, "Apart from Me you can do nothing." Acts 17:28 says, "In Him we live and move and have our being." Eph. 1:11 says, "He accomplishes all things according to the counsel of His will." "I will accomplish all My good pleasure," He says in Isa. 46:`10. God does as He pleases in heaven and on earth (Ps. 135:6); that's one of the perks of being God. The poem, Invictus, by William Ernest Henley, talks about man being the "captain" of his fate. ("I know, O LORD, that the way of man is not in himself, that it is not in man who walks to direct his steps", says Jer. 10:23; cf. Prov. 20:24; 16:9.) But actually, Christ is the captain of our destiny.
The Arminian doesn't see how God can ordain us to do evil without being stained by it--he limits God's omnipotence. God doesn't do evil, but uses evil (yes, he uses Satan as His servant) for His glory and purpose. Ps. 76:10 says, "He makes the wrath of men to praise Him...." Joseph said that his brothers meant him harm, but God meant it for good (Gen. 50:20; 45:5).
If God can ordain the crucifixion, it stands to reason that He can ordain all events. If God ordained one sin, He can't be holy according to their way of thinking (Acts 2:23; 4:28 refer to the crucifixion). No one can thwart Him or say to Him "What are you doing?" (see Job 9:12; Dan. 4:35). "No one can resist His will" (Rom. 9:19). Either God rules or man rules, there is no middle ground or neutral position. We live in an age of luck and of denying God's ultimate control over His creation.
Jonathan Edwards said that he likes to "ascribe absolute sovereignty" to God. God is in control of the nations (Psalms 22:28). ("The king's heart is in the hand of the Lord, as rivers of water, He turns it whithersoever he will.") He sets up one and down another--all the nations are a drop in the bucket to Him. ("I form the light, and create darkness; I make peace, and create evil"--Is. 45:7.) John Wesley read the newspaper daily "to see how God is doing in the world." God doesn't have "Plan B." He knows the future because He is in control of it; not just because He has foresight or a crystal ball, as it were. Soli Deo Gloria!
Actually, Providence is "God's answer to happenstance," as Charles Colson puts it. When you realize there is no such thing as chance (it's merely a mathematical probability), luck (which is dumb), fortune (it's blind), or fate (which is impersonal). (As R. C. Sproul describes it.) There's no such thing as coincidence; God governs over all things great and small. Prov. 16:33 talks about even the throw of the dice is in God's control. God is no onlooker or spectator, but is actively involved in ruling everything. According to R. C. Sproul, there isn't even one "maverick molecule" in the universe.
Naturalism says everything is ruled by independent iron-clad laws that can't be broken. The mistakes in thinking are Deism (that God doesn't interfere), Pantheism (that God is nature), and the Epicurean notion of chance and the Stoic notion of fate. Providence actually refers to God's government of the universe, concurrence (working together) of secondary and primary causes, and preservation of nature. Theologians have written volumes expounding on these aspects of Providence. The issue is God's sovereignty, plain and simple.
Arminians want to believe that God's will is not always done, and that in our "free will" we can frustrate or thwart God making things happen--that He doesn't ordain to be. Up with man and down with God, so to speak. They think that God was frustrated and had to change His plans when Satan sinned, as if that was not in God's plan. If God was unable to keep evil out of the Universe in the first place (according to Arminians), what makes them think that He can keep it out in eternity--what if one of us goes bad? You see, God could have kept Adam from sinning and also kept his will intact; however, it was in His decreed or secret will to have Adam fall and then to redeem the elect of the race.
Arminians don't understand how God can cause us to do something willingly (cf. Phil. 2:13). Indeed, He makes the unwilling willing (cf. Jer. 20:7). , because He is the potter and we are the clay (cf. Isa. 64:8). He melts the hardest heart and makes the heart of stone into a heart of flesh (cf. Jer. 24:7). Arminians don't understand that God decreed the crucifixion down to the minutest detail and every sinful act included without interfering (i.e. using an outside force to force him to do something) with anybody's own will. Arminians don't understand that God is the causa prima or first cause and man is only the causa secunda or secondary cause.
We are moral agents who have the power of willing choice and responsibility for what we do. Jesus said, "Apart from Me you can do nothing." Acts 17:28 says, "In Him we live and move and have our being." Eph. 1:11 says, "He accomplishes all things according to the counsel of His will." "I will accomplish all My good pleasure," He says in Isa. 46:`10. God does as He pleases in heaven and on earth (Ps. 135:6); that's one of the perks of being God. The poem, Invictus, by William Ernest Henley, talks about man being the "captain" of his fate. ("I know, O LORD, that the way of man is not in himself, that it is not in man who walks to direct his steps", says Jer. 10:23; cf. Prov. 20:24; 16:9.) But actually, Christ is the captain of our destiny.
The Arminian doesn't see how God can ordain us to do evil without being stained by it--he limits God's omnipotence. God doesn't do evil, but uses evil (yes, he uses Satan as His servant) for His glory and purpose. Ps. 76:10 says, "He makes the wrath of men to praise Him...." Joseph said that his brothers meant him harm, but God meant it for good (Gen. 50:20; 45:5).
If God can ordain the crucifixion, it stands to reason that He can ordain all events. If God ordained one sin, He can't be holy according to their way of thinking (Acts 2:23; 4:28 refer to the crucifixion). No one can thwart Him or say to Him "What are you doing?" (see Job 9:12; Dan. 4:35). "No one can resist His will" (Rom. 9:19). Either God rules or man rules, there is no middle ground or neutral position. We live in an age of luck and of denying God's ultimate control over His creation.
Jonathan Edwards said that he likes to "ascribe absolute sovereignty" to God. God is in control of the nations (Psalms 22:28). ("The king's heart is in the hand of the Lord, as rivers of water, He turns it whithersoever he will.") He sets up one and down another--all the nations are a drop in the bucket to Him. ("I form the light, and create darkness; I make peace, and create evil"--Is. 45:7.) John Wesley read the newspaper daily "to see how God is doing in the world." God doesn't have "Plan B." He knows the future because He is in control of it; not just because He has foresight or a crystal ball, as it were. Soli Deo Gloria!
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