Arminians, consider Romans 3.

[Carbon]

Arminians, according to Romans 3:9-18, how many men do you find wanting to get saved and accept Jesus Christ as Lord?

9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

10 As it is written, There is none righteous, no, not one:

11 There is none that understandeth, there is none that seeketh after God.

12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

14 Whose mouth is full of cursing and bitterness:

15 Their feet are swift to shed blood:

16 Destruction and misery are in their ways:

17 And the way of peace have they not known:

18 There is no fear of God before their eyes.

 

[DialecticSkeptic]

Follow-up clarifying question: If God provides everyone sufficient grace to believe, then why does scripture say "there is no one who seeks God"?

 

[fastfredy0]

If God provides everyone sufficient grace to believe

This premise is false as proven by the fact that one must know of Christ to be saved, yet billions of people have died in last 2000 years that never heard of Him.

 

[Alive]

This is what Arminius himself said…
Arminiusisputation 11; Sections 7 and 8

VII. 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.

VIII. The mind of man, in this state, is dark, destitute of the saving knowledge of God, and, according to the Apostle, incapable of those things which belong to the Spirit of God. For "the animal man has no perception of the things of the Spirit of God;" (1 Cor. ii. 14 in which passage man is called "animal," not from the animal body, but from anima, the soul itself, which is the most noble part of man, but which is so encompassed about with the clouds of ignorance, as to be distinguished by the epithets of "vain" and "foolish;" and men themselves, thus darkened in their minds, are denominated "mad" or foolish, "fools," and even "darkness" itself. (Rom. i. 21, 22; Ephes. iv. 17, 18; Tit. iii. 3; Ephes. v. 8.) This is true, not only when, from the truth of the law which has in some measure been inscribed on the mind, it is preparing to form conclusions by the understanding; but likewise when, by simple apprehension, it would receive the truth of the gospel externally offered to it. For the human mind judges that to be "foolishness" which is the most excellent "wisdom" of God. (1 Cor. i. 18, 24.) On this account, what is here said must be understood not only of practical understanding and the judgment of particular approbation, but also of theoretical understanding and the judgment of general estimation.

 

[Carbon]

This is what Arminius himself said…
Arminiusisputation 11; Sections 7 and 8

VII. 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.

VIII. The mind of man, in this state, is dark, destitute of the saving knowledge of God, and, according to the Apostle, incapable of those things which belong to the Spirit of God. For "the animal man has no perception of the things of the Spirit of God;" (1 Cor. ii. 14 in which passage man is called "animal," not from the animal body, but from anima, the soul itself, which is the most noble part of man, but which is so encompassed about with the clouds of ignorance, as to be distinguished by the epithets of "vain" and "foolish;" and men themselves, thus darkened in their minds, are denominated "mad" or foolish, "fools," and even "darkness" itself. (Rom. i. 21, 22; Ephes. iv. 17, 18; Tit. iii. 3; Ephes. v. 8.) This is true, not only when, from the truth of the law which has in some measure been inscribed on the mind, it is preparing to form conclusions by the understanding; but likewise when, by simple apprehension, it would receive the truth of the gospel externally offered to it. For the human mind judges that to be "foolishness" which is the most excellent "wisdom" of God. (1 Cor. i. 18, 24.) On this account, what is here said must be understood not only of practical understanding and the judgment of particular approbation, but also of theoretical understanding and the judgment of general estimation.

You do realize he was speaking of prevenient grace, right?

Good to see you again, it's been a while.

Blessings

 

[Alive]

You do realize he was speaking of prevenient grace, right?

Good to see you again, it's been a while.

Blessings

I read him discussing total depravity.
Thank you. Been playing hooky.