ed
to enjoy, is an exalted privilege, and should inspire us with gratitude,
instead of begetting the miserable conceit that our service, even when
most perfect, could deserve anything further from God, or establish any
claims upon his justice. This view, which we take to be the true one, as
completely shuts out all occasion of boasting as does the scheme of
election maintained by the Calvinists.

It is objected, that God did not elect individuals to eternal life,
because he foresaw that they would repent and believe; since repentance
and faith themselves are the fruits of election. If this objection have
any force, we are persuaded that it arises from an improper wording, or
presentation, of the truth against which it is directed. We cannot suppose
that God elected any one because he foresaw his good works, so as to make
election to depend upon them, instead of making them to depend upon
election. This does not prevent an individual, however, from having been
elected, because God foresaw from all eternity that the influences
attending upon his election would, by his own voluntary cooeperation
therewith, be rendered effectual to his salvation. This is the ground on
which we believe the election of individuals to eternal life to proceed.
Accordingly, we suppose that God never selected, or determined to save,
any one who he foresaw would not yield to the influences of his grace,
provided they should be given. And we also suppose that such is the
overflowing goodness of God, that all were elected by him, and had their
names written in the book of life, who he foresaw would yield to the
influences of his grace, and, by the cooeperation therewith, "make their
calling and election sure." This scheme appears to possess the following
very great advantages:--

1. It does not give such a pervading energy to the operations of divine
grace as to exclude all subordinate moral agency from the world, and
destroy the very foundation of man's accountability.

2. It does not weaken the motives to the practice of a virtuous and decent
life, by assuring the worst part of mankind that they are just as likely
to be made the objects of the saving grace of God as any others. On the
contrary, it holds out this terrible warning, that by an obstinate
continuance in evil-doing, the wicked may place themselves beyond the
effectual influences of divine grace, and set the seal of eternal death to
their own souls.

3. It shows the mercy of God to b