“I certainly do,” replied Mr. Hillston. “But I think we have found predestination in at least two instances which prove that there is no conflict between the two principles we are discussing. If fore-ordination and free agency could work in harmony in the case of Judas, why not in the case of every human being. I want to ask you a question right here.” “I will answer it, if I can,” said Ernest. “You have already acknowledged that God fore-knows all things, ‘every deed which men will perform and even every thought which will pass through their minds’. Now suppose God should order some Jeremiah to write out the history of every human being: we would have a tremendous book of prophecy which would include every individual of the human race. You will admit that all these prophecies would have to be accomplished or God’s word would be falsified. You will admit, also, that if no one knew anything about this great and enormous book except the writer, men would be free agents? How could merely recording their actions without their knowledge affect their conduct?” “It could not,” said Ernest. “Well, then, are men’s actions any the less uncertain because they are not written out in a book? The history of every human being is written out in the Divine Mind. Is that history any the less uncertain because it is not published in a tangible volume? God’s not fore-telling what He fore-knows, does not leave men at liberty to change their conduct. If it did, the Lord could fore-know nothing with certainty. If then God could write out the history of every human being without doing the least violence to his free agency, how can you object to predestination? My history is fixed, and so is yours and every other man’s, and that is predestination.” Ernest said nothing, and Mr. Hillston continued: “But let us turn to the Scriptures again. Here is John 15:16: ‘_Ye have not chosen me, but I have chosen you_.’ Again, 1 Cor. 1:26: ‘_For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called_,’ etc. I could refer to a great many passages of similar import. Is not election clearly taught in such Scriptures? Then it is said that God did not choose His people on account of their righteous character, but that He might make them righteous. When they were chosen, they were children of wrath even as others. This is proved in the 15th chapter of John, where Jesus, speaking of His people under the similitude of sheep, says: “Other sheep I have which are not of this fold”--that is they were in the world out of the fold; they were sinners and yet were God’s people, to be brought in, when it should please God.