(_f_) It discourages effort for the salvation of the impenitent, whether on their own part or on the part of others.—Answer: Since it is a secret decree, it cannot hinder or discourage such effort. On the other hand, it is a ground of encouragement, and so a stimulus to effort; for, without election, it is certain that all would be lost (_cf._ Acts 18:10). While it humbles the sinner, so that he is willing to err for mercy, it encourages him also by showing him that some will be saved, and (since election and faith are inseparably connected) that he will be saved, if he will only believe. While it makes the Christian feel entirely dependent on God’s power, in his efforts for the impenitent, it leads him to say with Paul that he “endures all things for the elects’ sake, that they also may attain the salvation that is in Christ Jesus with eternal glory” (2 Tim. 2:10). God’s decree that Paul’s ship’s company should be saved (_Acts 27:24_) did not obviate the necessity of their abiding in the ship (_verse 31_). In marriage, man’s election does not exclude woman’s; so God’s election does not exclude man’s. There is just as much need of effort as if there were no election. Hence the question for the sinner is not, “Am I one of the elect?” but rather, “What shall I do to be saved?” Milton represents the spirits of hell as debating foreknowledge and free will, in wandering mazes lost. No man is saved until he ceases to debate, and begins to act. And yet no man will thus begin to act, unless God’s Spirit moves him. The Lord encouraged Paul by saying to him: “_I have much people in this city_” (_Acts 18:10_)—people whom I will bring in through thy word. “Old Adam is too strong for young Melanchthon.” If God does not regenerate, there is no hope of success in preaching: “God stands powerless before the majesty of man’s lordly will. Sinners have the glory of their own salvation. To pray God to convert a man is absurd. God elects the man, because he foresees that the man will elect himself” (see S. R. Mason, Truth Unfolded, 298‐307). The doctrine of election does indeed cut off the hopes of those who place confidence in themselves; but it is best that such hopes should be destroyed, and that in place of them should be put a hope in the sovereign grace of God. The doctrine of election does teach man’s absolute dependence upon God, and the impossibility of any disappointment or disarrangement of the divine plans arising from the disobedience of the sinner, and it humbles human pride until it is willing to take the place of a suppliant for mercy.