This _reductio ad absurdum_ disproves the common idea of election. If a man were elected by God to heaven, and so could not help going to heaven, it would not be worth his while to give diligence to make his calling and election sure. It is sure already, without any diligence. The common Orthodox idea of election is, therefore, a false one. God does not elect, or choose us, for passive enjoyment, but for active duty. He elects us to opportunities. He elects, or, as we may say, selects, us for certain special work, gives us certain special privileges, and holds us to an accountability for the use of them. In the parable of the talents, God elected, or selected, one man to the possession of five talents, another to the possession of two, and another one. Each was elected; but each was elected to opportunities, and each to a different opportunity; but they all had to give diligence to make their calling and election sure. The word “elect” was first applied to the Jews. They were an elect or chosen people. They were selected from among all nations for a great duty and opportunity. They were taught the _unity of God_ and his _holiness_. They were a city set on a hill, a light shining in the darkness of the world, to proclaim these truths. That was their opportunity. It was not happiness, or heaven, or even goodness, that they were chosen for, but WORK. As long as they continued to do this work, they continued to be God’s chosen or selected people. But when they hardened into the bigotry of Phariseeism, and froze into the scepticism of Sadduceeism, when they ceased to do the work, then they ceased to be the elect people. While they were diligent to make their election sure, they were the elect, but no longer.