that he chose Judas "to salvation through sanctifi"cation of the Spirit and belief of the truth?" He chose Saul to be king over all Israel; and Jeroboam to be king over the ten tribes; and Cyrus to be' the deliverer of Judah from captivity; and Judas to be an apostle, and to be the predicted traitor: but is this the same, as "to be chosen in Christ, before "the foundation of the world, that we should be

holy, and without blame before him in love; being "predestinated to the adoption of children, by Jesus "Christ unto him?" As to any other election, it is wholly beside our subject: and no man will say, that Judas was thus chosen. Therefore, the whole argument from this case falls to the ground. Men may deprive themselves of this excellent benefit, of

'Jesus answered them, "Have not I chosen you twelve, and "one of you is a devil? He spake of Judas Iscariot, the son of "Simon: for he it was that should betray him, being one of the "twelve:"Jesus called, chose, elected these twelve to be his peculiar disciples, his apostles, his constant companions, his 'friends. He gave them power to work miracles, to preach the 'gospel, to become witnesses of, and sharers in, his glory, to 'sit upon twelve thrones in his kingdom, judging the twelve ' tribes of Israel-Yet one of these men he declared to be a ⚫ devil; one of them he knew would betray him; one of them he knew to be "the son of perdition," about to suffer such * punishment, that it "had been good for him if he had not "been born." Since then Judas was one of the chosen, one of "those "whom God gave to Christ," and since "Jesus knew "from the beginning that he should betray him," and conse'quently be rejected and "lost," it is clear that the chosen may deprive themselves of the advantage of " this excellent "benefit" of being placed in a state most favourable for the ' attainment of salvation, and that foreknowledge does not imply 'control or influence.'

being placed in a state most favourable for the "attainment of salvation:' but the question is, whether any true believers, who are "called, and chosen, "and faithful," are thus left to deprive themselves. "Foreknowledge does not imply control or influence.' It certainly does not imply compulsion. But "the "wrath of man shall praise him," (God,)" and the "remainder of wrath shall he restrain." "He stil. "leth the noise of the seas, and the noise of the ❝ waves, and the madness of the people."" Here is control, no doubt, implied in foreknowledge, even in respect of the most wicked men; and if influence be denied, the influence of restraining grace, on the unruly wills and affections of sinful men;' and the influence of renewing grace on the minds of believers; the whole of christianity is denied. But "known unto God are all his works from the beginning of the world.3

P. ccix. 'The, &c." Whatever other means there might be, by which the Son of man could have been delivered unto death; there could be none, which were not foreknown: and the way, in which he was betrayed was predetermined and fore

"

Ps. Ixxvi. 10.

• Ps. lxv. 7. 3 Acts xv. 18.

4 The observation of our Saviour, "When I was daily with you in the temple, ye stretched forth no hands against me," appears to indicate that there were other means by which the • Son of man might have been delivered unto death; so that the "treason of Judas cannot be considered as a necessary part of ⚫ the scheme of man's redemption. It pleased God to make use ⚫ of Judas, as of other wicked men on other occasions, as instru

ments to fulfil his purpose, but they first made themselves fit

• agents.'

told. "The Son of man goeth, as it is written of "him."1 "And the Son of man goeth as it was "determined." So that the treason of Judas was 'a necessary part of the scheme of man's redemp'tion: though Judas acted voluntarily, without any compulsion, or any regard to God's determination and prediction, in order to gratify his own avarice. P. ccix. l. 12. · If, &c.' Here I am happy, in the name of most Calvinists, and perhaps of all evangelical clergymen, to agree with his Lordship, 'that works are the necessary evidence of the security of any man's election;' nay, the only proof imaginable of his election. Indeed, nothing but works, indisputably "good before God," the "fruits " of the Spirit," can evidence our election of God.* How strangely and unaccountably are our sentiments misunderstood; that the very thing, on which we above all other things rest our plea, should be supposed a conclusive argument against us!

P. ccix. 1. 19. St. Paul, &c." After quoting the apostle's words to the Thessalonians, which I

1 Matt. xxvi. 24. Mark xiv. 21. 2 Luke xxii. 22.

3. If the Calvinists say, that Judas was never in reality one of 'the elect, we may ask what proof they can bring of any differ. 'ence between him and the other eleven apostles, except works? And to grant that this is the only difference, is to grant that ' works are necessary evidence of the security of any man's election.'

+ 1 Thes. i. 3, 4.

St. Paul says to the Thessalonians, "We give thanks to "God always 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

should otherwise have adduced, as explaining our sentiments on the subject of the last remark, it is added; This is addressed to all the Thessalonians, the whole body of christians at Thessalonica.' Would it not be obvious from this to consider Thessalonica like London, or York; in which the bulk of the inhabitants are professed christians? But was this really the case? The history of the planting of a church, at Thessalonica, is comprised in few verses; from which a cursory reader would be apt to conclude, that a very small number were converted. Internal evidence, however, in this epistle, shews, that a considerable church was collected: yet, I think, few will deliberately aver that a twentieth part of the inhabitants of that large city professed christianity. It is also evident, that the apostle was most completely satisfied, that the professed christians there were almost all true believers, who shewed their faith by their works. His words, however, are restricted to those, concerning whom, he ❝ remembered their work of faith, &c;" from which he inferred their "election of God;" and cannot possibly be applied to any other persons, mingled among them, as tares amidst the wheat; for these,

"sight of God and our Father; knowing, brethren beloved, your "election of God:"this is addressed to all the Thessalonians,

to the whole body of christians at Thessalonica; and the elec⚫tion here spoken of means their being called to the knowledge of the gospel; and their "work of faith, and labour of love, "and patience of hope," here commended, refer to the sincerity and firmness with which they adhered to the christian ' profession.'

Acts xvii. 1-9.

not having living faith, unfeigned love, and purifying hope, "were not of them," though living among them. But the apostle pursues the subject; “ For "our gospel came not to you in word only, but in power, and in the Holy Ghost, and in much assurance: as ye know what manner of men we "were among you for your sake; and ye becainé "followers" (or imitators puta)" of us, and of "the Lord, having received the word of God in "much affliction, with joy of the Holy Ghost: só "that ye became ensamples to all that believe in "Macedonia and Achaia." From these proofs, the apostle inferred their election of God:" and can these things be found in any, except true christians? Do they agree to the whole body of christians, so called, in the church of England, or in any other modern church, or churches? at least, where any, except communicants, (carefully admitted, and, acting inconsistently, impartially excluded,) form a part of the church? Even there, it may be supposed, that the most zealous friends of that systém, would hardly think their churches, equal to the church at Thessalonica. In the next chapter, he says; "We thank God without ceasing, "because when ye received the word of truth, which

ye heard of us; ye received it not, as the word of "men, but, as it is in truth, the word of God, which "effectually worketh also in you that believe." Can this be said of the bulk of modern christian churches? But if indeed they adhered with sincerity and firm

VOL. II.

1 Thes. i. 5-10.

F

21 Thes. ii. 18.