Spurgeon on the Implications of Free Will
According to the free will scheme, the Lord intends good, but he must wait like a lackey on his own creature to know what his intention is; God willeth good and would do it but he cannot because he has an unwilling man who will not have God’s good thing carried into effect. What do ye, sirs, but drag the Eternal from his throne and lift up into it that fallen creature, man; for man, according to that theory, nods and his nod is destiny. You must have a destiny somewhere; it must either be as God wills or as man wills. If it be as God wills, then Jehovah sits as sovereign upon his throne of glory, and all hosts obey him, and the world is safe; if not God, then you put man there to say, `I will,’ or `I will not; if I will it, I will enter heaven; if I will it, I will despise the grace of God; if I will it, I will conquer the Holy Spirit, for I am stronger than God and stronger than omnipotence; if I will it, I will make the blood of Christ of no effect, for I am mightier than the blood, mightier that the blood of the Son of God himself; though God make his purpose, yet will I laugh at his purpose; it shall be my purpose that shall make his purpose stand or fall.’ Why, sirs, if this be not atheism, it is idolatry; it is putting man where God should be; and I shrink with solemn awe and horror from that doctrine which makes the grandest of God’s works–the salvation of man–to be dependent upon the will of his creature whether it shall be accomplished or not. Glory I can and must in my text in its fullest sense. `It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy’ (Romans 9:16).
–Taken from Evangelical Times, April 1996 p. 11