Wesley Corpus

Indeed there does; more pains than all the men upon earth, or all the devils in hell, will ever be able to take. But go on: “In the last day, Christ will pass sentence on the non-elect, (1.) Not for having done what they could not help; but, (2.) For their wilful ignorance of divine things; (3.) For their obstinate unbelief; (4.) For their omissions of moral duty; and, (5.) For their repeated iniquities and transgressions.” He will condemn them, (1) “Not for having done what they could not help.” I say, Yes; for having sinned against God to their lives’ end. But this they could not help. He had himself decreed it; he had determined they should continue impenitent. (2) “For their wilful ignorance of divine things.” No; their ignorance of God, and the things of God, was not wilful, was not originally owing to their own will, but to the sovereign will of God; his will, not theirs, was the primary cause of their continuing in that ignorance. (3) “For their obstinate unbelief.” No; how can it be termed obstinate, when they never had a possibility of removing it? when God had absolutely decreed, before they were born, that they should live and die therein? (4.) “For their omissions of moral duty;” that is, for not loving God and their neighbour, which is the sum of the moral law. Was it then ever in their power to love God and their neighbour? No; no more than to touch heaven with their hand. Had not God himself unalterably decreed, that they should not love either God or man? If, therefore, they are condemned for this, they are condemned for what they never could help. (5.) “For their repeated iniquities and trans gressions.” And was it ever in their power to help these? Were they not predestinated thereto before the foundation of the world? How then can the Judge of all the earth consign them to everlasting fire, for what was in effect his own act and deed? I apprehend, then, this is no fallacious objection, but a solid and weighty one; and defy any man living, who asserts the unconditional decree of reprobation or preterition, (just the same in effect,) to reconcile this with the scriptural doctrine of a future judgment.