evangelist, in a subsequent chapter, (xviii. 8, 9.) applies the words, "those that thou gavest me, I have kept," &c. to the temporal care which Jesus Christ exercised over his more immediate followers. "If therefore," said Jesus, "ye seek me, let these go their way." The evangelist adds, "That the saying (that at present under consideration) might be fulfilled, which he spake, Of them which thou gavest me have I lost none."

8th, John xv. 19. "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." We have here, 1st, The character of our Lord's apostles-they were not of the world. 2nd, The consequence of their separation from the world-the world, instead of loving, hated them. 3rd, The cause of their separation from the world-Christ's call, instructions, and protection. In a manner somewhat similar are all true Christians, in every age, chosen out of the world. This is done by the Holy Spirit, Christ's substitute on earth. It lies now with the reader to decide, whether or not the election of the apostles out of the world was an eternal act, and whether or not the peculiarity of the apostolical election can be any ground of argument for the election of Christians in general.

9th, Rom. viii. 29. ix. 16, 18. v. 8, 10. See above. IV. "And pre-appointed them to salvation, unto conformity with Christ, and to an adoption into his family, as heirs of God, and joint-heirs with him."

1st, 2 Thes. ii. 13. "But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth.”—As the same subject, and the same mode of expression, are introduced in the first Epistle, it will be proper to contrast the two Epistles. Paul, Silvanus, and Timotheus, (who are all concerned in the writing of both Epistles,) express themselves thus in the first Epistle, " We give thanks to God for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren, beloved of God, your election. For our gospel came not to you in word only, but also with power, and with the Holy Ghost, and with much assurance," ver. 2-5. Let us now run a parallel between this passage and that under consideration. 1st, The thanksgiving—“ We give thanks to God always for you all :" "But we are bound to give thanks to God for you.” 2nd, The privilege of the Thessalonians—“ Brethren, beloved of God:” “Brethren, beloved of the Lord." 3rd, Their state

Knowing your election:" "Because God hath from the beginning chosen you to salvation." 4th, The means of their election-" For our gospel came not to you in word only, but also with power, and with the Holy Ghost, and much assurance:” “Chosen you through sanctification of the Spirit, and belief of the truth.”

In the second Epistle, Paul and his associates express themselves concerning the Thessalonian church in pretty much the same manner as they do in the first. "We are bound," say they," to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure," ver. 3, 4. Here we have mention made of the continued exercise of the work of faith, the labour of love, and patience of hope; for which graces they had been honourably noticed in the first Epistle. The agreement is still further evident. In the first Epistle it is said, “ And ye became followers of us, and of the Lord, [as it regards a state of suffering,] having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing," chap. i. 6--8. In the second Epistle it is added, "So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure," chap. i. 4. For an account of the rise of these persecutions, see Acts xvii. 5-9. In reference to these persecutions, the apostle takes up the remainder of

the chapter in administering consolation, in doing which, he assures them of the happiness and glory that await all true believers. He then warns them (ii. 1, 2.) against believing a report which had been raised concerning the second coming of Christ, assuring them that that should not come, "except there come a falling away first, and that man of sin be revealed, the son of perdition," ver. 3. Having foretold the destruction of that wicked one, (ver. 4-8.) he says, "Whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation," &c. ver. 9-13. Now, it is quite evident that the apostle here contrasts the state of the Thessalonian church with that of those who had become the victims of delusion, and would soon become the subjects of destruction. On account of the state of the former, he declares, that he was bound to give thanks. The same he had said in the first chapter, in reference to their faith, love, and patience, under grievous afflictions; and in the first Epistle he says, "We give thanks to God always for you;" remem

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bering without ceasing your work of faith, and labour of love, and patience of hope." Thus we see that in the three passages the apostle alludes to the same privileged state in which the Thessalonians stood before God.

Having already run a parallel between the descriptions given of their state in the first and second Epistles, (chap. i. 3—5. ii. 13.) let us examine the contrast which the apostle draws between their state, and that of those who perished, as quoted above, 2 ep. ii. 9-13. 1st, The Thessalonians were ranked as "brethren," and the others as aliens, for they "had pleasure in unrighteousness." 2nd, The former were "beloved of the Lord," and the latter were treated as enemies, because of their rejection of the gospel, and persevering wickedness. 3rd, God chose the former to salvation, and the latter he appointed to damnation; for he sent "them strong delusion, that they should believe a lie: that they all might be damned." 4th, The election of the former was effected" through sanctification of the Spirit" on the part of God, and by "belief of the truth" on their own part; and the reprobation of the latter, through the sending of a strong delusion on the part of God, and by not receiving the love of the truth on their own part. 5th, The time when the election of the former was effected, was "from the beginning," that is, at the time when the apostle and his associates began the preaching of the gospel among them: and the reprobation of the latter was effected, when, after