1. The first class of passages that we will now examine, which are supposed to favour the idea of unconditional election, is those that speak of a predestination _unto_ holiness. Our text is one of the strongest instances of this kind, "He hath chosen us from the foundation of the world, that we should be holy--having predestinated us unto the adoption of sons," &c. See also Rom. viii, 29, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son," and "whom he did predestinate--he called--justified--and sanctified." The argument upon these and similar passages is, that the decree of predestination could not be founded on their faith or holiness; because they were predestinated to _become_ holy--the decree of predestination had their holiness for its object and end. But if these passages had an allusion to a personal election to eternal life, they would not prove unconditional election, "because," to use the language of another, "it would admit of being questioned, whether the choosing in Christ, before the foundation of the world here mentioned, was a choice of certain persons _as men merely_, or as _believing_ men, which is certainly the most rational." This exposition must necessarily be given to the passage from the Romans, since those who were the subjects of predestination, were first _foreknown_: foreknown, not merely as existing, for in this sense _all_ were foreknown, but foreknown, as possessing something which operated as a reason why _they_ should be elected, rather than others: foreknown doubtless as believers in Christ, and as such, according to the plan and decree of God, they were to be made conformable to the image of Christ's holiness here, and glory hereafter. And according to the same Divine plan, the order of this work was, 1. The call; 2. Justification; 3. Glorification. And this interpretation, which so obviously upon the face of it is the meaning of the passage from Romans, would also be a good meaning to the passage in Ephesians, if that passage should be understood in reference to personal election. But I do not so understand it; and I think any unprejudiced reader, by looking at the context, and especially from the 9th to the 11th verses inclusive, in this chapter, and at most of the 2d chapter, will perceive that the apostle is here speaking of that general plan of God, which had been fixed from the beginning, of admitting the Gentiles as well as the Jews to the privileges of the covenant of grace, on equal terms and conditions. Thus the middle wall of partition was to be broken down between Jew and Gentile; and this was the mystery which was concealed for ages, not being understood even by the Jews themselves, but then by the Gospel was brought to light. According to this plan, the Ephesians and all other Gentiles were chosen or elected to these Christian privileges, the very design and purpose of which were to make