Only the doctrine of unconditional election preserves the integrity of divine grace. According to the notion of conditional election, God graciously makes possible, but not certain, the election of all people by restoring to each that power and freedom of will of which they had been deprived by Adam’s fall into sin. Whether or not God elects any person is therefore dependent on the way in which he or she makes use of this ability. By establishing the condition for election as faith, God is thereby obligated to elect all those who, by means of their now purportedly free wills, believe in the gospel of Christ. But surely, then, election itself can be neither of grace nor according to God’s good pleasure. I suppose one might say that it was gracious of God to restore in all people sufficient ability to believe and that it was gracious of God to impose the condition of faith in Christ (by which one qualifies for election). But it is certainly not possible to say that election is itself gracious. To choose men because they believe is an obligation to which God is bound; it is a debt he must pay. If it would be unjust of God, having made faith the condition of election, not to elect those who believe, then election is a matter of giving man his due. Election would be the divine response to what a person deserves. He deserves being chosen because by a free act of will he has fulfilled the condition (faith) on which election was suspended… How can election be gracious if it is something God must do because justice requires it? Election is gracious precisely because it is the bestowal of life on those who deserve only death.