1. Our first argument in favour of conditional election to eternal life, is drawn from the position already established, that the decrees of God are predicated on his foreknowledge. And especially, that the decree of election to salvation, according to the Scriptures, is founded on the Divine prescience. "Elect according to the foreknowledge of God, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ." "Whom he did foreknow, he also did predestinate, to be conformed to the image of his Son." These scriptures seem to us decisive, that the decree of election rests on foreknowledge, and that this election is made, not according to the arbitrary act of God, but on the ground of sanctification and obedience. The doctrine, therefore, that men are predestinated to eternal life, "without any foresight of faith or good works," must be false. 2. The rewardableness of obedience, or the demerit of disobedience, can only exist in connection with the unnecessitated volitions of a free moral agent. The Scriptures abundantly teach, that to be saved, man must believe and obey; and hence they command and exhort men to believe and obey, and promise them the reward of eternal life if they do this, and criminate them, if they neglect it. But, according to the doctrine of free agency already explained, man's obedience or disobedience, if it has any just relation to rewards and punishments, must rest, in its responsible character, upon the self-determining principle of the will. And if this view of the will be correct, there is an _utter impossibility_ of an unconditional election. For the very act of God, imparting this self-determining principle to man, renders it impossible, in the nature of things, for the Almighty himself to elect a moral agent, unconditionally. The argument stands thus--The Scriptures make man a responsible moral agent; but this he cannot be, if his will be controlled by foreign and unavoidable influences, therefore it is not so controlled: that is, man has within himself a self-determining principle, in the exercise of which he becomes responsible. This being established, we argue again--The doctrine of unconditional election necessarily implies irresistible grace, absolutely impelling and controlling the will. But this would be to counteract God's own work, and to destroy man's accountability; therefore there is no such irresistible grace, and, of course, no such unconditional election. And since there is an election to eternal life, spoken of in the Scriptures, it follows conclusively, if the foregoing reasoning be sound, that this election is conditional.--Hence we may bring forward, in one overwhelming argument, all the numerous and various Bible conditions of salvation, as so many Scripture proofs of a conditional election.