ows the other. If we destroy the righteousness by
faith by establishing our own righteousness, then, in order to obtain
His righteousness, our own must be entirely abandoned. The Gospel
differs from the law in this, that it entirely places justification in
the mercy of God and does not confine it to works. It is entirely by the
intervention of Christ's righteousness that we obtain justification
before God.

The doctrine of Christian liberty is founded on this justification by
faith. This liberty consists of three parts. First, believers renouncing
the righteousness of the law look only to Christ. Secondly, the
conscience, freed from the yoke of the law, voluntarily obeys the will
of God. This cannot be done under the dominion of the law. Thirdly,
under the Gospel we are free to use things indifferent. The consciences
of believers, while seeking the assurance of their justification before
God, must rise above the law, and think no more of obtaining
justification by it. Our consciences being free from the yoke of the law
itself, voluntarily obey the will of God.

_VI.--ON THE DOCTRINE OF ELECTION_

Ignorance of the doctrine of election and predestination impairs the
glory of God and fosters pride. The covenant of life is not preached
equally to all, and among those to whom it is preached does not always
meet with the same reception. The reason of this discrimination belongs
to the secret thing of God. This doctrine is cavilled at; yet when we
see one nation preferred to another, shall we plead against God for
having chosen to give such a manifestation of His mercy? God has
displayed His grace in special forms. Thus of the family of Abraham He
rejected some, and kept others within His Church, showing that He
retained them among His sons.

Although the election of God is secret, it is made manifest by effectual
calling. Both election and effectual calling are founded on the free
mercy of God Calling is proved to be according to the free grace of God
by the declarations of Scripture, by the mode in which it is dispensed,
by the instance of Abraham's vocation, by the testimony of John, and by
the example of all those who have been called. There are two species of
calling. There is a universal call by which God, through the preaching
of His Word, invites all men alike. Besides this, there is a special
call, which, for the most part, God bestows on believers only, when by
the internal illumination of His Spirit he cause