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' highly improper and quite unnecessary, to rest the argument on a word which may perhaps ' admit of some other meaning: but the laboured 'discussions of those, who are greatly afraid that 'the doctrine of gratuitous personal election to 'eternal life should be collected from it, leaves this impression on my mind, that these writers themselves would have carefully avoided a term, which ' needs so much guarding against misconstruction.' The word is used in the texts referred to below, and no where else in the New Testament.2

"We know that all things work together for good to them that love God, to them who are the 'called according to his purpose; for, whom he did foreknow, he also did predestinate to be conform'ed to the image of his Son, that he might be the 'first born among many brethren. Moreover 'whom he did predestinate, them he also called;

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and, whom he called, them he also justified, and, 'whom he justified, them he also glorified." We 'know that all things, whether adverse or prosperous, co-operate in the end for the permanent good of those who sincerely love God, of those who are called to the knowledge of the gospel according to the eternal purpose of God; for he ordained ' and decreed, that those, who he foreknew would 'believe and obey the gospel, should resemble his 'blessed Son by following his example, that he might have many brethren, who would be joint 'heirs with him, and partakers of that happiness

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1 Note, Acts xiii. 42-48, in the author's Commentary. * Matt. xxviii. 16. Luke vii. 8. Acts xiii. 48. xv. 2. xxii. 10. xxviii. 23. Rom. xiii. 1. 1 Cor. xvi. 15.

xx. 13.

'which he enjoyed. Moreover, those, to whom it ' was fore-ordained of God that the gospel should ' be made known, he has now actually called, and "those whom he has called he has justified from "all their former sins :-'1

To be called to the knowledge of the gospel, according to the eternal purpose of God,' must mean something very different from having the mere proclamation and invitation of the gospel addressed to them, or being brought to the outward profession of the faith; unless all who are called Christians do indeed love God, and resemble his blessed Son, by following his example.' If, however, God did decree that some should have the means of salvation, and that others should not have them, the objections generally urged against Calvinism, as making God "a respecter of per'sons," come in; and may as fairly be urged against this doctrine as against Calvinism itself.None of Adam's fallen race naturally" love God," but all are alienated from him: and, as those who are "the called according to his purpose" do "love "God," the character described must be formed, not by nature, but by grace; and then our interpretation is established, which I cannot give in more proper language than that of our Article. 'Predestination to life is the everlasting purpose ' of God, whereby (before the foundations of the 'world were laid,) he hath constantly decreed by 'his counsel, secret to us, to deliver from curse ' and damnation those whom he hath chosen in 'Christ out of mankind, and to bring them by 'Christ unto everlasting salvation, as vessels made 'Ref. 235, 236.

' highly improper and quite unnecessary, to rest 'the argument on a word which may perhaps ' admit of some other meaning: but the laboured 'discussions of those, who are greatly afraid that 'the doctrine of gratuitous personal election to 'eternal life should be collected from it, leaves this 'impression on my mind, that these writers them'selves would have carefully avoided a term, which ' needs so much guarding against misconstruci tion.' The word is used in the texts referred to below, and no where else in the New Testament.2

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"We know that all things work together for good to them that love God, to them who are the 'called according to his purpose; for, whom he did foreknow, he also did predestinate to be conform'ed to the image of his Son, that he might be the 'first born among many brethren. Moreover 'whom he did predestinate, them he also called; 'and, whom he called, them he also justified, and, whom he justified, them he also glorified." We 'know that all things, whether adverse or prosperous, co-operate in the end for the permanent "good of those who sincerely love God, of those who ' are called to the knowledge of the gospel according to the eternal purpose of God; for he ordained ' and decreed, that those, who he foreknew would 'believe and obey the gospel, should resemble his blessed Son by following his example, that he 'might have many brethren, who would be joint 'heirs with him, and partakers of that happiness

Note, Acts xiii. 42-48, in the author's Commentary.

* Matt. xxviii. 16. Luke vii. 8. Acts xiii. 48. xv. 2. xx. 13. xxii. 10, xxviii. 23. Rom. xiii. 1. 1 Cor. xvi. 15.

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'which he enjoyed. Moreover, those, to whom it 'was fore-ordained of God that the gospel should ' be made known, he has now actually called, and 'those whom he has called he has justified from "all their former sins :-'1

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To be called to the knowledge of the gospel, ' according to the eternal purpose of God,' must mean something very different from having the mere proclamation and invitation of the gospel addressed to them, or being brought to the outward profession of the faith; unless all who are called Christians do indeed love God, and resemble his blessed Son, by following his example.' If, however, God did decree that some should have the means of salvation, and that others should not have them, the objections generally urged against Calvinism, as making God "a respecter of per"sons," come in; and may as fairly be urged against this doctrine as against Calvinism itself.None of Adam's fallen race naturally" love God," but all are alienated from him: and, as those who are "the called according to his purpose" do "love

God," the character described must be formed, not by nature, but by grace; and then our interpretation is established, which I cannot give in more proper language than that of our Article. 'Predestination to life is the everlasting purpose 'of God, whereby (before the foundations of the 'world were laid,) he hath constantly decreed by 'his counsel, secret to us, to deliver from curse ' and damnation those whom he hath chosen in 'Christ out of mankind, and to bring them by 'Christ unto everlasting salvation, as vessels made 'Ref. 235, 236.

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to honour. Wherefore they which be endued 'with so excellent a benefit of God be called, ac'cording to God's purpose, by his Spirit working ' in due season; they through grace obey the calling; they be justified freely; they be made sons

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' of God by adoption; they be made like the image of his. only begotten Son Jesus Christ; 'they walk religiously in good works; and at 'length, by God's mercy, they attain to everlasting felicity.' The language is special and personal: the same persons "whom he foreknew," 2 'those he predetermined to be conformed to the

image of his Son:' the same persons, invariably and exclusively, he called;' the same, without addition or exception, he justified, and he glorified.' Now there can be no other calling, except that described in the Article, which is inseparably connected with being justified and glorified: for, in other senses of the word, "Many are called, "but few are chosen." Would not the same individuals, without exception, or addition, or alteration, be considered as intended, if an act of grace, or a deed of gift, or an act of parliament, should be drawn up in a similar manner?

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And those whom he has justified he has glori'fied by his grace, and all the other privileges of 'the gospel-covenant. In the former part of this passage, the good spoken of is confined to those who love God, and act conformably to his purpose in revealing the gospel: this their conduct 'God foreknew, and graciously determined to ' reward with eternal felicity. In the latter part

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