_John 6:65_—“_no man can come unto me, except it be given unto him of the Father_”; _Acts 15:8, 9_—“_God ... giving them the Holy Spirit ... cleansing their hearts by faith_”; _Rom. 12:3_—“_according as God hath dealt to each man a measure of faith_”; _1 Cor. 12:9_—“_to another faith, in the same Spirit_”; _Gal. 5:22_—“_the fruit of the Spirit is ... faith_” (A. V.); _Phil. 2:13_—In all faith, “_it is God who worketh in you both to will and to work, for his good pleasure_”; _Eph. 6:23_—“_Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ_”; _John 3:8_—“_The Spirit breatheth where he wills, and thou_ [as a consequence] _hearest his voice_” (so Bengel); see A. J. Gordon, Ministry of the Spirit, 166; _1 Cor. 12:3_—“_No man can say, Jesus is Lord, but in the Holy Spirit_”—but calling Jesus “_Lord_” is an essential part of faith,—faith therefore is the work of the Holy Spirit; _Tit. 1:1_—“_the faith of God’s elect_”—election is not in consequence of faith, but faith is in consequence of election (Ellicott). If they get their faith of themselves, then salvation is not due to grace. If God gave the faith, then it was in his purpose, and this is election. (_l_) Holiness and good works, as the gift of God. _Eph. 1:4_—“_chose us in him before the foundation of the world, that we should be holy_”; _2:9, 10_—“_not of works, that no man should glory. For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them_”; _1 Pet. 1:2_—elect “_unto obedience._” On Scripture testimony, see Hovey, Manual of Theol. and Ethics, 258‐261; also art. on Predestination, by Warfield, in Hastings’ Dictionary of the Bible. These passages furnish an abundant and conclusive refutation, on the one hand, of the Lutheran view that election is simply God’s determination from eternity to provide an objective salvation for universal humanity; and, on the other hand, of the Arminian view that election is God’s determination from eternity to save certain individuals upon the ground of their foreseen faith. Roughly stated, we may say that Schleiermacher elects all men subjectively; Lutherans all men objectively; Arminians all believers; Augustinians all foreknown as God’s own. Schleiermacher held that decree logically precedes foreknowledge, and that election is individual, not national. But he made election to include all men, the only difference between them being that of earlier or of later conversion. Thus in his system Calvinism and Restorationism go hand in hand. Murray, in Hastings’ Bible Dictionary, seems to take this view.