the fire" (Matthew 7:19). An evil heart is no excuse for sin. On the contrary, a hardened and incorrigible heart is all the more reason for judgment. Other Scriptures which contradict the "ought implies can" axiom are easy enough to find (Romans 8:7, 8; 9:18, 19; 1 Corinthians 2:14; John 6:44). UNCONDITIONAL ELECTION The second point is unconditional election. To elect is to choose, and I assume all would agree that God's people are His chosen people (1 Peter 2:9). The real issue is why God chose the people He did. Is it because they met some condition, passed some test, were better or wiser than others? Or is God's choice all of grace and totally a matter of God's mercy upon the undeserving? The doctrine of unconditional election teaches the latter. God elected His people before time began (Ephesians 1:4) and thus made His choices before the people involved had actually done anything good or evil. From this basic fact, Paul argues that God's election is based not on human will or works but on God's sovereign choice to have mercy on whomever He will have mercy (Romans 9:1016). The Christian chooses God when he savingly believes, but it is God's choice that is primary and deciding. This can sometimes be confusing to people. C.H. Spurgeon helpfully explains this situation as follows: When I was coming to Christ, I thought I was doing it all myself, and thought I sought the Lord earnestly, I had no idea the Lord was seeking me . . . [Then] 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 Him unless there had been some previous influence on my mind to make me seek Him . . . I saw that God was at the bottom of it all, and that He was the Author
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