Gal. iii. 22. Rom. xi. 32. Footnote 513: Rom. xi. 35. Footnote 514: Ephes. i. 4. Footnote 515: 1 Thess. iv. 4, 7. Footnote 516: Ephes. ii. 10. Footnote 517: John vi. 65. Footnote 518: Matt. xiii. 9. Footnote 519: Isaiah vi. 9. Footnote 520: Rom. xi. 34. CHAPTER XXIV. ELECTION CONFIRMED BY THE DIVINE CALL. THE DESTINED DESTRUCTION OF THE REPROBATE PROCURED BY THEMSELVES. But, in order to a further elucidation of the subject, it is necessary to treat of the calling of the elect, and of the blinding and hardening of the impious. On the former I have already made a few observations, with a view to refute the error of those who suppose the generality of the promises to put all mankind on an equality. But the discriminating election of God, which is otherwise concealed within himself, he manifests only by his calling, which may therefore with propriety be termed the testification or evidence of it. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified,” in order to their eventual glorification.[521] Though by choosing his people, the Lord has adopted them as his children, yet we see that they enter not on the possession of so great a blessing till they are called; on the other hand, as soon as they are called, they immediately enjoy some communication of his election. On this account Paul calls the Spirit received by them, both “the Spirit of adoption, and the seal and earnest of the future inheritance;”[522] because, by his testimony, he confirms and seals to their hearts the certainty of their future adoption. For though the preaching of the gospel is a stream from the source of election, yet, being common also to the reprobate, it would of itself be no solid proof of it. For God effectually teaches his elect, to bring them to faith, as we have already cited from the words of Christ: “He which is of God, he,” and he alone, “hath seen the Father.”[523] Again: “I have manifested thy name unto the men which thou gavest me.”[524] For he says in another place, “No man can come to me, except the Father draw him.”[525] This passage is judiciously explained by Augustine in the following words: “If, according to the declaration of truth, every one that has learned comes, whosoever comes not, certainly has not learned. It does not necessarily follow that he who can come actually comes, unless he has both willed and done it; but every one that has learned of the Father, not only can come, but also actually comes; where there is an immediate union of the advantage of possibility, the inclination of the will, and the consequent action.” In another place he is still clearer: “Every one that hath heard and learned of the Father, cometh unto me. Is not this saying, There is no one that hears and learns of