"Born, as all of us are by nature, an Arminian, I still believed the old things I had heard continually from the pulpit, and did not see the grace of God. When I was comming to Christ, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me...I can recall the very day and hour when first I received those truths in my own soul -- when they were, as John Bunyan says, burnt into my heart as with a hot iron...One week night, when I was sitting in the house of God, I was not thinking much about the preacher's sermon, for I did not believe it. The thought struck me, "How did you come to be a Christian?" I sought the Lord. "But how did you come to seek the Lord?" The truth flashed across my mind in a moment -- I should not have sought tHim unless there had come some previous influence in my mind to make me seek Him. I prayed, thought I, but then I asked myself, How came I to pray? I was induced to pray by reading the Scriptures. How come I came to read the Scriptures? I did read them, but what led me to do so? Then, in a momment, I saw that God was at the bottom of it all, and that He was the Author of my faith, and so the whole doctrine of grace opened up to me, and from that doctrine I have not departed to this day; and I desire to make this my constant confession, 'I ascribe my change wholly to God'."
CHARLES SPURGEON, Autobiography
"Throughout church history the debate concerning predestination has raged among three views: Pelagianism, semi-Pelagianism, and Augustinianism. Pelagianism maintains that God's grace assists fallen man in redemption but is not necessary to attain salvation. This view, which holds that fallen man is virtuous and able to earn salvation by doing good works, has always been considered heretical by the church because it rejects the necessity of faith and total dependence on Christ in salvation. Though heretical, it has reappeared this century in many liberal churches. Semi-Pelagianism, although not identical but very similar to Arminianism, contends that man cannot be saved apart from God's grace; however, fallen man must cooperate and assent to God's grace before he will be saved. Inherent in this view is the belief that man, prior to any work of regeneration in the soul by God, has the power to accept and embrace God's grace. Salvation for semi-Pelagians is man's decision, not God's will. In this scheme, two people can receive the same offer of salvation by God. One may turn in faith of his own accord, the other may not -- the difference being not God's grace in the matter, but man's will. The semi-Pelagians would argue that the person who comes to faith cannot do so without God's grace, but that grace is not the determining factor in a person's coming to faith. The final distinction between believer and unbeliever is something in the believer. Augustinianism, also known as Calvinism, says that man is totally dependent upon the grace of God even for his initial response to the Gospel. The determining factor of faith is God's grace, not man's decision. If God has determined that a person should come to faith, God will give that person the grace to do so. That person still has the responsibility to put his faith in Christ, but God gives him the ability to make that decision. If two people hear the Gospel and one comes to faith, it is not because that person had some innate ability to have faith, but it is because God effectually called that person to faith; whereas, He did not give the other person such faith. According to Augustinianism, the man who is regenerated by God's grace will come to faith (see Eph. 2:8)."
[from Table Talk - Ligonier Ministries]
Arminian Arguments: Rebuttals
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