of a certain remnant to himself, made it evident that his calling was without repentance. For God’s collection of a Church for himself, from time to time, from the children of Abraham, rather than from the profane nations, was in consideration of his covenant, which, being violated by the multitude, he restricted to a few, to prevent its total failure. Lastly, the general adoption of the seed of Abraham was a visible representation of a greater blessing, which God conferred on a few out of the multitude. This is the reason that Paul so carefully distinguishes the descendants of Abraham according to the flesh, from his spiritual children called after the example of Isaac. Not that the mere descent from Abraham was a vain and unprofitable thing, which could not be asserted without depreciating the covenant; but because to the latter alone the immutable counsel of God, in which he predestinated whom he would, was of itself effectual to salvation. But I advise my readers to adopt no prejudice on either side, till it shall appear from adduced passages of Scripture what sentiments ought to be entertained. In conformity, therefore, to the clear doctrine of the Scripture, we assert, that by an eternal and immutable counsel, God has once for all determined, both whom he would admit to salvation, and whom he would condemn to destruction. We affirm that this counsel, as far as concerns the elect, is founded on his gratuitous mercy, totally irrespective of human merit; but that to those whom he devotes to condemnation, the gate of life is closed by a just and irreprehensible, but incomprehensible, judgment. In the elect, we consider calling as an evidence of election, and justification as another token of its manifestation, till they arrive in glory, which constitutes its completion. As God seals his elect by vocation and justification, so by excluding the reprobate from the knowledge of his name and the sanctification of his Spirit, he affords an indication of the judgment that awaits them. Here I shall pass over many fictions fabricated by foolish men to overthrow predestination. It is unnecessary to refute things which, as soon as they are advanced, sufficiently prove their own falsehood. I shall dwell only on those things which are subjects of controversy among the learned, or which may occasion difficulty to simple minds, or which impiety speciously pleads in order to stigmatize the Divine justice. Footnote 440: Rom. xi. 5, 6. Footnote 441: Prov. xxv. 27. Footnote 442: Prov. xxv. 2. Footnote 443: Deut. xxix. 29. Footnote 444: Deut. xxxii. 8, 9. Footnote 445: Deut. iv. 37. Footnote 446: Deut. vii. 7, 8. Footnote 447: Deut. x. 14, 15. Footnote 448: Deut. xxiii. Footnote 449: Psalm xlvii. 4. Footnote 450: Deut. ix. 6, 7. Footnote 451: Psalm c. 3. Footnote 452: Psalm cv. 6, 8. Footnote 453: Psalm xliv. 3. Footnote 454: Psalm xxxiii. 12. Footnote 455: 1 Sam. xii. 22. Footnote 456: