t. It tells us that God has numbered the
elect, and written their names in the book of life; but it does not tell
us that, in any case, he has taken precisely such as he has left, or left
precisely such as he has taken. The bare fact of the election is all that
is here disclosed. The reason, or the ground, or the principle, of that
election is not even alluded to; and we are left to gather it either from
other portions of Scripture, or from the eternal dictates of justice and
mercy. Hence, as this passage makes no allusion to the ground or reason of
the divine election, it does not begin to touch the controversy we have
with theologians of the Calvinistic school. Every link in the chain here
presented is perfect, except that which connects its first link, the
election to eternal life, with the unconditional decree of God; and that
link, the only one in controversy, is absolutely wanting. We have no
occasion to break the chain; for it is only to the imagination that it
seems to be unconditionally bound to the throne of the Omnipotent.

As this passage, then, determines nothing with respect to the ground or
reason of election, so we have as much right to affirm, even in the
presence of such language, that God did really foresee a difference where
he has made so great a distinction, as the Calvinists have to suppose that
so great a distinction has been made by a mere arbitrary and capricious
exercise of power. That we have a better reason for this position than our
opponents can produce for theirs, we shall endeavour to show in the
ensuing section.

Section III.

The Calvinistic scheme of election inconsistent with the impartiality and
glory of the divine goodness.

Having seen that the unequal distribution of favours, which obtains in the
wise economy of Providence, distinguishing nation from nation, as well as
individual from individual, is not inconsistent with the perfection of the
divine goodness; and having also seen that the Scripture doctrine of
election makes no other distinctions than those which take place in the
providence of God, and is equally reconcilable with the glory of his
character, we come now to consider the Calvinistic scheme of election and
reprobation. We have shown on what principles the providence of God, which
makes so many distinctions among men, may be vindicated; let us now see on
what principles the Calvinistic scheme of election and reprobation seeks