Is Believing in Christ Easy?

A few days ago I received a catalogue in the mail from a Christian retailer. One of the items advertised was a parody of the Staples Easy Button. Instead of the familiar red button with logo, this button is blue with the phrase, “Heaven…it’s easy! John 3:16”. It’s catchy and quickly recognizable but is it proper theology? Is believing in Christ and receiving eternal life as easy as hitting a button?

At the risk of insulting your intelligence I’ll quote the Scripture alluded to on the button:

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.(Joh 3.16 ESV)

This verse is one of the most familiar of all verses in the entire Bible. Kids learn it in church at an early age. It’s a concise statement of salvation. Again, however, is it easy to believe in Christ?

First of all, the Greek phrase for “whoever believes in him” is πας ο πιστευων εις αυτον. The verb for “believes” is a present active participle. It can be translated, “whoever keeps on believing in him.” In other words, it isn’t a once-and-for-all situation. The struggle of faith is a continuous action, never over in this life.

Put another way, those who teach that a person can pray for forgiveness once and become automatically and irrevocably good to go for all eternity are wrong. Salvation—a favorable relationship with God—is gained in a moment of time but this is a dynamic relationship that can continue or be severed at a future date. Salvation isn’t static.

I’ll come out and say it: I don’t believe in unconditional eternal security. I don’t believe in, “Once in grace, always in grace.” That view is contrary to the New Testament record and makes light of the continued need to believe. Granted, there are more responsible teachers and preachers who proclaim that saving faith must be ongoing or it becomes null and void (or never existed to begin with). Sadly, though, there are others who lull people into a false sense of security by advocating that one can live far from God yet still be saved because in the past he prayed sincerely for salvation.

You may argue, "I don't know, Larry. The word 'believes' still sounds pretty simple to me." Well, it all depends on how you interpret John’s definition of faith, of believing, in the Gospel that records chapter 3 verse 16. Is belief in the apostle’s mind something that is a mere one time acceptance of facts and surrender or is belief something more?


Let’s look at a passage in his Gospel and talk about walking:

So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. This is the bread that came down from heaven, not like the bread the fathers ate and died. Whoever feeds on this bread will live forever." Jesus said these things in the synagogue, as he taught at Capernaum. When many of his disciples heard it, they said, "This is a hard saying; who can listen to it?" But Jesus, knowing in himself that his disciples were grumbling about this, said to them, "Do you take offense at this? Then what if you were to see the Son of Man ascending to where he was before? It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. But there are some of you who do not believe." (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said, "This is why I told you that no one can come to me unless it is granted him by the Father." After this many of his disciples turned back and no longer walked with him. (Joh 6.53-66 ESV)

Notice in this passage that the Lord makes a statement hard for some of his “disciples” to accept. (We’re not talking about The Twelve, as verse 67 clearly shows.) The Apostle John gives a parenthetical note that Christ knew who didn’t believe—keep on believing, present active participle—in verse 64. Notice further what happens in verse 66: “many of his disciples turned back and no longer walked with him.”

Do you see the parallel?

To believe = to walk [follow, obey]
To not believe = to refuse to walk [follow, obey]

Thus, in the Apostle John’s mind, the words “believe” and “obey” are compatible! If a person refuses to walk with Christ—either by refusing ever to obey him or later to decide to revoke his decision to obey—then he isn't a disciple of the Lord Jesus!

Tie this in with our discussion; faith, in John's mind, meant obedience so to believe in Christ as mentioned in John 3.16 is a faith that obeys Christ! It isn't simply praying a prayer. It's praying a prayer...and walking...walking...walking with him in obedient surrender.

Back to my question: Is believing in Christ and receiving eternal life easy?

What do you think?

Is "Dialogue" Worthless?

How often have we heard a talking head say, "We need a national dialogue/discussion/debate in this country about [fill in the blank]?" It's often said when some some hot potato issue hits the front pages of the newspapers and internet sites. Pick an issue and this statement probably has been said about it:

Abortion
Euthanasia
Stem-cell research
Homosexual rights
Race relations
Discrimination
Gender issues
Fiscal/economic policy
Foreign policy
etc.

While saying, "We need a national dialogue/discussion/debate," sounds like a noble thing I believe it's a largely worthless sentiment. Why? Take a peek at the ad hoc list above and tell me which of these issues have been resolved to the satisfaction of the American people?

That's the problem with "dialogue". It doesn't work, at least on a national scale. Sure, informal conversations may sway a person here and there but let's face it: a devout Christian who is pro-life and a secularist who is pro-choice probably will never agree because their worldviews are too dissimilar. The Christian believes King David when the monarch of old penned:

Psa 139:13-16 ESV
(13) For you formed my inward parts; you knitted me together in my mother's womb.
(14) I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well.
(15) My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth.
(16) Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.

The secularist may say, "Nice poetry," but doesn't buy the argument. These two Americans interpret their world differently based upon different assumptions (underlying beliefs) and thus come to different conclusions about the meaning of things.

The concept is too nebulous. It's largely meaningless. To paraphrase Morgan Freeman from The Shawshank Redemption, "'Dialogue' is a politician's word." I fear that when a talking head tells the American people that they need a national dialogue then the person should just say, "We'll probably have massive disagreement and never find resolution to this issue in this generation, if ever."

Evolution is Cancer

We live in a contradictory country.

In the United States we teach children in our public schools that the universe was created by a Big Bang. We teach them that all live evolved from a protein chain that itself evolved. We teach them that everything is a cosmic accident. We teach them that they, homo sapiens, are nothing but a series of mutations/adaptations over millions of years. We teach them that they are the highest link in the food chain but they are not transcendent from it. The only difference between them and a paramecium, we teach them, is happenstance evolution.

We teach them the science of a godless world. The universe is without Cause. They are here without an Intelligent Designer. They just are here due to some mathematical impossibilities. There is no Reason. There is no Purpose. They are just the sum total of their electro-chemical responses, nothing more.

And then we tell them that we have the moral authority to create capricious laws that govern their meaningless lives. Without a Designer what is right and wrong, anyway? Says whom? Without a Deity what are “morals” but a consensus of the majority oppressing the minority opinion? Might makes right? Morals are nothing more than a social construct where everything is relative to the era in which we live.

We tell them that evolution teaches the survival of the fittest but then enact legislation to protect species that we, the fittest, are harming due to our actions. Who cares about animals on the endangered species list? After all, if it truly is the survival of the fittest then the species that cannot adapt should become extinct. That’s the nature of things.

We place our children in a double-bind situation. We say:

You are nothing. You are a mutated accident from primordial soup with no more reason for being than an amoeba. You come from a universe that is nothing. It was an uncreated nothing and one day it will die as nothing.

You will be held responsible for things though you are nothing and your actions mean nothing. We will enact laws to pretend that we are something and that this universe means something though it is nothing.

Do we see the absurdity of this?

By the way, to teach children that we are nothing but a series of mutations is deeply disturbing to me. Why? Well, isn’t cellular mutation the very definition of cancer?

Evolution teaches us that everything living is cancer.

I believe that I am a creation of God. I am not cancer.

Are you?

My New Blog

My new blog is at LarryMcCallister.com so come and check it out!

Our Two Advocates in Prayer

Due to the solitary (and, at times, arduous) nature of prayer it is easy to feel lonely as we plead for God’s revival blessing. However, that view is at odds with Scripture. In fact, in all Christian prayer we have two Advocates who pray with us. These Advocates take our feeble attempts at prayer and translate them to power before the Father. Let’s consider our two Advocates briefly.

1. The Lord Jesus is our first Advocate in prayer. In the New Testament we find Christ praying for Peter so the disciple’s faith wouldn’t fail (Luke 22.31-32). In the Garden of Gethsemane we see Christ praying for his apostles (John 17.5-19) and for all who would become Christians (17.20-26).

After the Lord’s ascension Christ never stopped praying for us. Heed the Apostle John:

“My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1Jn 2:1-2 ESV)

The word “advocate” in the original Greek is παρακλητος (“paraclete”). Joseph Thayer defines:

1) summoned, called to one’s side, especially called to one’s aid
1a) one who pleads another’s cause before a judge, a pleader, counsel for defense, legal assistant, an advocate
1b) one who pleads another’s cause with one, an intercessor
1b1) of Christ in his exaltation at God’s right hand, pleading with God the Father for the pardon of our sins
1c) in the widest sense, a helper, succourer, aider, assistant
1c1) of the Holy Spirit destined to take the place of Christ with the apostles (after his ascension to the Father), to lead them to a deeper knowledge of the gospel truth, and give them divine strength needed to enable them to undergo trials and persecutions on behalf of the divine kingdom

Charles B. Williams renders the above Scriptures as:

“My dear children, I am writing you this so that you may not sin; yet if anyone ever sins, we have One who pleads our case with the Father, Jesus Christ, One who is righteous. And He is Himself the atoning sacrifice for our sins; and not for ours alone, but also for the whole world.” (1Jn 2.1-2 WmsNT)

In his Commentary Adam Clarke speaks of Christ’s heavenly role as advocate as revealed in 1 John 2.1:

“We have an advocate with the Father - We still have him before the throne who died for our offenses, and rose again for our justification; and there he makes intercession for us. He is the righteous; he who suffered, the just for the unjust, that he might bring us to God. Do not, therefore, despair, but have immediate recourse to God through him.”

Christ’s ongoing prayer ministry for his saints is mentioned in two further passages:

“What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died--more than that, who was raised--who is at the right hand of God, who indeed is interceding for us.” (Rom 8.31-34 ESV)

“The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” (Heb 7.23-25 ESV)

Christ is praying for us continually! Allow this to soothe our souls. Do we trust Christ? Do we trust that Christ’s faith is perfect? Do we trust that Jesus, who always prays according to the will of God, could ever pray a prayer that his Father would reject?

2. The Holy Spirit is our second Advocate in prayer. Understand Christ’s testimony about the Spirit:

“And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. "I will not leave you as orphans; I will come to you.”
(John 14.16-18 ESV)

The New Testament Greek for “another Helper” is αλλον παρακλητον (“another Paraclete of the same kind”). The Apostle Paul reveals the Spirit’s ministry of prayer for believers:

“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.”
(Rom 8.26-27 ESV)

To quote Williams’ translation once again:

“In the same way the Spirit, too, is helping us in our weakness, for we do not know how to pray as we should, but the Spirit Himself pleads for us with unspeakable yearnings, and He who searches our hearts knows what the Spirit thinks, for He pleads for His people in accordance with God's will.”
(Rom 8.26-27 WmsNT)

Again, allow this to soothe our souls. Do we trust the Spirit? Do we trust that the Spirit’s faith is perfect? Do we trust that the Holy Spirit, who always prays according to the will of God, could ever pray a prayer that his Father would reject?

Finding Out How God Communicates (Usually)

In Fetter Lane's last post we examined Wesley's criticism of too high an expectation for supernatural revelations of God's will. Today we will read his counsel on the common ways God expresses his path for us to follow.

Today we continue with John Wesley's Sermon # 37, "The Nature of Enthusiasm":

"22. Perhaps some may ask, 'Ought we not then to inquire what is the will of God in all things?And ought not His will to be the rule of our practice?' Unquestionably it ought. But how is a sober Christian to make this inquiry? to know what is the will of God? Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. 'To the law and to the testimony!' This is the general method of knowing what is 'the holy and acceptable will of God.'"



You could see this coming, couldn't you? Wesley said the Bible is the chief way of knowing the will of God. Does this disappoint you a bit? Were you hoping for an answer less obvious? I understand. The old saying is true, "Familiarity Breeds Contempt." We are all so used to the Bible that we can fall prey to taking it--the printed Word of God--for granted.

But what about those specific cases in our lives that the Bible doesn't answer. For example, how can the Bible help us to understand what college to go to? Consider Wesley's view:

"23. 'But how shall I know what is the will of God, in such and such a particular case? The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture.' I answer, the Scripture itself gives you a general rule, applicable to all particular cases: 'The will of God is our sanctification.' It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.

"24. Suppose, for instance, it were proposed to a reasonable man to marry, or to enter into a new business: in order to know whether this is the will of God, being assured, 'It is the will of God concerning me, that I should be as holy and do as much good as I can,' he has only to enquire, 'In which of these states can I be most holy, and do the most good?' And this is to be determined, partly by reason, and partly by experience. Experience tells him what advantages he has in his present state, either for being or doing good; and reason is to show, what he certainly or probably will have in the state proposed. By comparing these, he is to judge which of the two may most conduce to his being and doing good; and as far as he knows this, so far he is certain what is the will of God."

To me, this is an intriguing opinion: ask yourself, "Where can I be the holiest and put my best shots in for the Kingdom?" and then go for it! Far from releasing our responsibility to think, this view demands that we take a reasoned and calculated guess.

Wesley continues:

"25. Meantime, the assistance of His Spirit is supposed, during the whole process of the inquiry. Indeed it is not easy to say, in how many ways that assistance is conveyed. He may bring many circumstances to our remembrance; may place others in a stronger and clearer light; may insensibly open our mind to receive conviction, and fix that conviction upon our heart. And to a concurrence of many circumstances of this kind, in favour of what is acceptable in His sight, He may superadd such an unutterable peace of mind, and so uncommon a measure of His love, as will leave us no possibility of doubting, that this, even this, is His will concerning us."

After I accepted the call to ministry I had to determine where to go to college. I had two choices: Warner Southern College in Florida and Mid-America Christian University in Oklahoma. During my senior year of high school I visited both, Florida first and Oklahoma last.

I didn't have anything bad to say about Warner Southern but felt no "pull" there. When I visited Oklahoma my questions were answered. I just "felt" this was the right place to be. I liked it there. I felt the school exuded a strong holiness factor. In fact, I was so comfortable there that during my visit I told another of my decison to attend college there.

I didn't have a vision, dream, or supernatural encounter. I just felt peace in my heart and I liked the place. I've never regretted my decision.

Let me conclude with one last quotation from Wesley's "The Nature of Enthusiasm":

"26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections? For example: instead of saying, on any particular occasion, “I want to know what is the will of God;' would it not be better to say, 'I want to know what will be most for my improvement; and what will make me most useful?' this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm."

Hearing God When He Hasn't Spoken

There is a peril in Christianity: claiming that God has directed us supernaturally when, in fact, he has done no such thing. Now, I'm not against God using unusual or extraordinary means to reveal his will to us. However, we have to be careful lest we allow our imaginations to run wild and we confuse our thoughts with God's direction.

Wesley spoke of such danger in his Sermons, # 37, "The Nature of Enthusiasm":

"20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, 'if any man have not the Spirit of Christ, he is none of His;' and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit."

"21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness."

Wesley didn't deny that God might use extraordinary means in revealing his will to his children; however, the English evangelist deemed it rare. Frankly, I don't believe God speaks nearly as much as some of his Christians believe that he does!

Christians can get down-right spooky when they get hyper-mystical. They can do bizarre things and look unhinged. They can get snookered by their own imaginations.

In the next post we will examine Wesley's counsel as to how to discern the will of God. It's a lot less spooky...and it makes a lot more sense!

Preaching from Romans № 25 Part 3

In our last of three posts concerning Romans 8.28-30 we will end with Paul's view of our comprehensive salvation. Let's read the last verse:

"And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified."
(Rom 8.30 ESV)

Having dealt with foreknowledge and predestination in the former post, we have three more terms to define. There is a logical progression of thought in this chain of salvation, each link connecting to the other. They reach into the future but we can see our destination from here.

3. Called καλεω

There is a difference in how the Lord Jesus and the Apostle Paul used "called". Christ spoke of the kingdom of God in a parable, describing it as a wedding feast and concluded, "For many are called, but few are chosen." (Mat 22:14 ESV) In this instance, called means "invited to salvation" and chosen means "saved". In other words, people who hear the gospel are called to recieve the good news. This does not guarentee that they will become the chosen, those who respond favorably to salvation's call.

Conversely, when Paul speaks of "called", he means "chosen". It is an effectual call, one that is tied closely with God's omniscience of who will choose salvation. Thus, in Paul's terminology, all who are called are the chosen, the elect of God.

4. Justified δικαιοω

The logical progression from an effectual calling is justification. To justify, in Paul's vocabulary, is God's declaration of "Not Guilty" in his heavenly Court. As Wesley, preaching from the text, "And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness" (Rom 4:5 ESV), declared in his Sermons, # 5, "Justification By Faith":

"The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, hereby, for the sake of the propitiation made by the blood of his Son, he 'showeth forth his righteousness (or mercy) by the remission of the sins that are past.' This is the easy, natural account of it given by St. Paul, throughout this whole epistle. So he explains it himself, more particularly in this and in the following chapter. Thus, in the next verses but one to the text, 'Blessed are they,' saith he, 'whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin.' To him that is justified or forgiven, God 'will not impute sin' to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word, and deed, are covered, are blotted out, shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are 'accepted through the Beloved,' 'reconciled to God through his blood,' he loves, and blesses, and watches over us for good, even as if we had never sinned."

Instead, the sinner who comes to God through Christ is imputed with the perfect active and passive obedience of Christ. (See my post, Righteousness in Christ, for a discussion of this wonderful doctrine.)

5. Glorified δοξαζω

The last term to define on this chain of salvation is an interesting one; it speaks to all of the Christian's hopes and dreams when he his mortal body is transformed into his resurrection body. The ultimate goal of salvation is to be with the Lord forever. In his Explanatory Notes for verse 30 Wesley comments on glorified, saying, "[Paul] speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory."

While we Christians haven't experienced the Glories of the Presence of God as our departed saints have, the process has already begun. In the already/not yet aspects of salvation, we already have been made partakers of the divine nature (2 Pe 1.4) and this will come to ultimate culmination when faith becomes sight.

Praise the Lord!

Preaching from Romans № 25 Part 2

In our last post on Paul's letter to the Romans we examined 8.28, one of the best known verses in the Bible. However, how does God work out all things to our good? Paul answers in verses 29 and 30:

"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." (Rom 8:29-30 ESV)

In this second of a three part installment we will begin looking at some powerful theological concepts. Christians have been debating them for hundreds of years and I don't expect that I'll put to doctrinal bed the issues involved. However, what follows is my best effort at trying to understand them.

1. Foreknew προγινωσκω

"For those whom [God] foreknew..." (Rom 8.29a ESV)

The omniscience of God is an amazing thing. God does not learn; he simply knows all things. David declares, "Even before a word is on my tongue, behold, O LORD, you know it altogether." (Psa 139.4 ESV)

God knows everything about everything about everything. From eternity past he already knew who would entrust themselves to his Son and his Son's gospel. Some may feel that this word refers to God selecting people to be saved before the creation of the world. However, I think that goes too far and isn't required in defining "foreknew"--I believe it speaks of God's beforehand knowledge of those who, aided by his grace, would accept the Messiah freely. This leads us to our next point in the chain of salvation.

2. Predestine προοριζω

"...he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers." (Rom 8.29b ESV)

Predestination is a scary word for some Wesleyans; it sounds too Calvinistic. However, it is a biblical concept and one that needs to be placed in proper context.

The question that we need to ask is, "Predestined to what end?" Paul answers it: anyone whom God knew beforehand would become a Christian is predestined to become holy like Jesus. As Wesley preached in his Sermons, # 128, "Free Grace":

"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."

As a Wesleyan I do not believe that God, before the creation of the world, predestines some for salvation or others for damnation.

"The Spirit and the Bride say, 'Come.' And let the one who hears say, 'Come.' And let the one who is thirsty come; let the one who desires take the water of life without price." (Rev 22.17 ESV)


Wesley further exhorts in "Free Grace":

"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.

"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.

"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 live; 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 thereat."

Predestination is not about God choosing who will be saved and who will be damned. Rather, it's about ordering the lives of those he knows (beforehand) who will accept his Son so they will be made holy.