apostle's words to the Thessalonians, which I 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 chris. tians? 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, shows, 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 showed 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, 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 man"ner of men we were among you for your sake; and ye became followers" (or imitators, μ) "of us,

'to the whole body of christians at Thessalonica; and the election 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 com'mended, refer to the sincerity and firmness with which they adhered to the christian profession."

Acts xvii. 1-9.

" and of the Lord, having received the word of God in "much affliction, with joy of the Holy Ghost: so that ye became ensamples to all that believe in Macedo"nia 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 system, 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 firmness, to the christian profession, they were certainly true christians; and their "election "of God, however explained, was thus demonstrated.‡ P. ccx. 1. 6. God, &c.'s The apostle had predicted

+1 Thes. ii. 13.

2 Thes. ii. 10-14.

1 Thes. i. 5-10. "God hath from the beginning chosen you to salvation, through sancti"fication of the Spirit, and belief of the truth; whereunto he called you by "our gospel:" 'the sanctification of the Spirit and belief of the truth, which were common to every true convert, are here denominated the "being "chosen to Salvation;" that is, the Thessalonians, by embracing christianity, ' were now enabled to obtain salvation; but that this salvation was not certain, and infallible, is evident from the numerous exhortations and precepts ⚫ contained in these epistles, and particularly from the following earnest en• treaty: “ Furthermore then we beseech you, brethren, and exhort you by "the Lord Jesus, that as ye have received of us how ye ought to walk and to "please God, so ye would abound more and more:" a continual progress in obedience to the instructions which St. Paul had given to the Thessalo 'nians, was therefore necessary on their part to secure their salvation.'

the grand apostacy from true christianity; and he then spake of those "who 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 might all be damned, who believed not "the truth, but had pleasure in unrighteousness." He then contrasts his beloved children with these persons, in the words quoted below; but he adds at the close, "to the obtaining of the glory of our Lord Jesus " Christ."* "Chosen from the beginning, through "sanctification of the Spirit, and belief of the truth." These were common to every true convert;' could be predicted of none but true converts; and are here called

being chosen unto salvation." Rather they are mentioned, as the intermediate predetermined steps, so to speak, between election and final salvation, indispensably necessary to that event, and included in that election, or purpose. 'That is, the Thessalonians, by embracing christianity, were enabled to obtain salvation.' Any man, who hears the gospel, is enabled to obtain salvation, except as human depravity constitutes a moral inability. It is acknowledged, that man has not the disposition, and consequently not the ability, to do what is good in the sight of God, till he is influenced by the Spirit of God.'† 'But that this salvation was not certain and infallible, &c.' Let each clause be well considered; and especially the concluding clause, "to the obtaining of the salvation of our Lord Jesus "Christ:" and then, let every impartial man determine, whether the apostle did not consider, the final salvation of those, who were thus chosen and called, as effectually secured. Is there any thing in the passage like an election of collective bodies, to external privileges? Would

See on p. 204, 205, Refutation.

† Page 61, Refutation.

the apostle, if now living, use this decided language, concerning the members of our national church; or of any other church, in which each individual was not, even in the judgment of charity, a genuine believer in Christ, showing his faith by his works? Was any thing like this spoken, concerning the national election of Israel? I feel more concerned about this exposition, because it subverts all the determined rules, by which the Scriptures can be soberly interpreted; and makes words, "the words of the living God," to mean, whatever best suits the expositor's system; than because it militates against the doctrine of personal election, which I firmly believe, but which many more spiritual and holy men, cannot receive. By thus endeavouring to explain passages of Scripture, to support a favourite sentiment, in a sense, which the obvious grammatical meaning will not bear: we open a door to those, who wrest the Scriptures, in the most awful manner, to the destruction of themselves and others: and when this is done, by eminent persons, no tongue can express the evils, which may arise from it; though wholly undesigned by those, who inadvertently gave the example. Let us, at least, adhere to the plain grammatical construction, even of those texts, which seem to militate against our own sentiments. The subject of exhortations has been repeatedly considered; and Calvinists in general find no difficulty in using them, consistently with their principles, whether those principles be well grounded or no. Especially, the exhortation to "abound more and more,” is a favourite topick with many of us, even in respect of those, concerning whose final salvation we have little or no doubt: because, by " abounding more and more" in every good work, christians may silence accusers, conciliate prejudiced persons, win souls, glorify God,

and do good to men; in a proportionable, and almost incalculable, degree.

P. ccx. last line. St. Paul, &c.'* The apostle wrote the epistle, after his apprehensions had been fully removed, when "Timothy had brought him good tid"ings of their faith and love." Whatever made him doubt of their faith must certainly make him doubt of their election; which could only be known by the work of faith, and labour of love, and patience of hope.' 'Their election' was not mentioned, as a proof of their salvation being irreversibly decreed: but their holy conduct was mentioned, as the evidence of their "election "of God." If their works evidenced, that they were true believers, they proved that "God had not appointed them "to wrath; but to obtain salvation by our Lord Jesus "Christ. "The grand matter was to prove their effectual calling, which could only be done, by their holy conduct; this showed their election, and that implied, that their salvation was irreversibly decreed. Let it be observed, that I only state what our sentiments are, without going out of my way, to establish them, except as the texts commented on do this. My grand object is not to proselyte men to Calvinism; but to exonerate Calvinists from a load of criminality, which they

• St. Paul was also under apprehension " lest by some means the tempter "should have tempted them, and his labour be in vain;" which could not have been the case, if their election was a proof of their salvation being ir' reversibly decreed. It appears from the second Epistle to the Thessalo ⚫nians, that some of them did "walk disorderly," and that St. Paul doubted • whether they would obey his precepts, that is, whether they would be saved; ⚫ and consequently the being from the beginning chosen by God to salvation, ⚫ the sanctification of the Spirit, and the belief of the gospel, did not prevent 'disorderly behaviour, or necessarily cause obedience to the commands of an inspired apostle.'