now bear, because their sentiments are misunderstood. Some of the Thessalonians might walk disorderly; and, if they persisted in disobeying the words of Christ by 'his inspired apostle;' this would prove, that they were hypocrites, and consequently had "not been chosen "unto salvation, through sanctification of the Spirit and "belief of the truth." "The sanctification of the "Spirit" is "unto obedience;" and must be wholly inconsistent with wilful, deliberate, obstinate disobedience.

P. ccxi. 1. 15. St. Paul, &c.'* The passage here referred to,† has been repeatedly considered. Certainly "the remnant according to the election of grace," means the body of Jewish christians; real christians, excluding hypocrites, an elect remnant, from an elect nation.

P. ccxii. 1. 1. "As concerning, &c." Is it pos

St. Paul, in speaking of the Jews, says, that as amidst the idolatry of 'former times there were 7000 men who did not bow the knee to the image of Baal, 66 even so at this present time also there is a remnant according to "the election of grace;" by which expression he means the body of the 'Jewish Christians, as appears from a following verse," Israel hath not ob "tained that which he seeketh for, but the election hath obtained it, and the "rest were blinded;"" the election"therefore denotes those of the Jews 'who embraced the gospel, and "the rest" are those who rejected it.' † Rom. xi. 1-7.

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"As concerning the gospel, they are enemies for your sakes: but, as touching the election, they are beloved for the fathers sakes:" the same person's, who in the latter clause of this passage are pronounced to be "be"loved as touching the election," are in the former clause pronounced to "be" enemies as concerning the gospel:" and consequently election cannot mean election of individuals to salvation. This is said of the unbelieving 'Jews, who were "beloved" as belonging to the chosen people of God, and "enemies," because they rejected the gospel. It is remarkable, that in the same chapter St. Paul speaks of the twofold election of the Jews: in the verse now under consideration he speaks of their election to be God's peculiar people under the Mosaick law, and in the passage just before quoted he speaks of their election under the gospel dispensation. The lat ter he calls "the election of grace;" the former the election which makes

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sible, that any reader can confound the "remnant ac"cording to the election of grace," with the unbelieving nation of Israel, as elected to outward privileges? The two companies are expressly distinguished, and even contrasted. The election had obtained the blessing," the rest were blinded."*-Could the body of 'Jewish christians,' be meant by those, to whom "God "had given the spirit of slumber, &c?" By those, who "as concerning the gospel are enemies for your sakes?"+ In what sense, were Jewish christians enemies to God, for the sake of the Gentile converts? Nothing can possibly be clearer, than that the personal election of that remnant of Jews, who embraced the gospel, is carefully distinguished from the national election of the Jews, in Abraham, Isaac, and Israel: and that the former is incompatible with rejecting the gospel, and continuing enemies to God, and the latter is not. Whatever construction may be put on the term " election of grace;" no man, who deliberately reads the chapter, can doubt, but that the election of those who embraced the gospel, and the election of those, who rejected and opposed it, must be distinct, in all respects. The interpretation of the national election of Israel, as connected with the future accomplishment of many prophecies, is not the subject of this publication: but it is, absolutely demonstrable, that the remnant "of believing Jews, according to the election "of grace," is totally different from the election of the nation, for the sake of Abraham, Isaac, and Jacob. An election within an election. And this is all, that the argument requires.-'Consequently election cannot mean, election of individuals to salvation.' Consequently,

them still" beloved" notwithstanding their unbelief, "for the fathers' "sakes," on account of their descent from Abraham, Isaac, and Jacob.' * Rom. xi. 7-28. ↑ Rom. xi. 28.

election does not always mean, election of individuals 'to salvation.' This the premises fairly prove, but no more, and to this we have no objection. This is said ' of the unbelieving Jews. Were then “the remnant "according to the election of grace," to which the apostle joined himself, unbelieving Jews?' If not, another totally distinct election must be intended. It is re'markable, that in the same chapter, St. Paul speaks ' of a two-fold election of the Jews.' Surely, not the same election of the believing, and the unbelieving Jews! This establishes our position of a national, and a personal election: the one to outward advantages, the other to eternal salvation.

P. ccxii. 1. 24. St. Paul, &c.'* This passage from St. Paul, proves that God does not save his elect, except by means and instruments; neither does he ac complish prophecies, or perform his promises, in any other way. Yet "the Scripture cannot be broken;" the promises shall infallibly be performed. "Heaven "and earth shall pass away, but my words shall not pass (c away."+ "His counsel shall stand, and he will do "all his pleasure."" There shall be no loss of any "man's life among you." Except these abide in the "Behold there came a

ship, ye cannot be saved." "prophet unto Ahab,-saying, Hast thou seen all this แ great multitude? Behold I will deliver it into thy "hand this day;-And Ahab said, By whom? And he

St. Paul says to Timothy, "I endure all things for the elect's sake, "that they may also obtain the salvation which is in Christ Jesus, with "eternal glory:" 'St. Paul therefore submitted to his sufferings and labours with a view of promoting and securing the salvation of the elect, and con'sequently he did not consider their salvation as certain, but as depending ' upon the success of his exertions. This is perfectly consistent with the 'idea of the elect being christian converts in general, who might or might not be saved, but cannot be reconciled with the Calvinistick notion, that the 'elect are persons infallibly destined to salvation.'

Matt. xxiv. 35.

+ Acts xxvii. 22-25. 32.

"said, Thus saith the LORD, Even by the young men " of the princes of the provinces. Then he said, Who "shall order the battle? And he answered, Thou."* The certainty of the event is inseparable from the use of the appointed means: and he, who decreed the one, as certainly decreed the other also. They shall be

saved, for I will send Paul to preach the gospel; I will ⚫ bless his word; they shall repent, believe, love, obey, and

persevere to the end.' The words of the apostle also prove, that he did not expect to succeed to the salvation of any except the elect: but, as he knew not who these were; he proceeded in "his work and labour of "love," without being influenced by that consideration. The salvation of the elect depended upon the success of his exertions:' but on whom did the success of his exertions depend? "God hath from the beginning chosen you unto salvation, through sanctifica"tion of the Spirit, and belief of the truth; whereunto "he called you by our gospel." "Paul planted,

Apollos watered; but God gave the increase." "And "other sheep I have, which are not of this fold: them "also must I bring, and they shall hear my voice." The apostle was sent by the divine Saviour, to accomplish this purpose, in the conversion of those Gentiles, which the Father had given unto him. "Be not afraid, "but speak and hold not thy peace;-for I have much

people in this city." Were these people of Christ, already believers? Or were they those, who, having been chosen in Christ, were to be "called according to

his purpose," by the ministry of the apostle? If by ⚫ Christian converts in general,' all those are meant, who called themselves christians,' and appeared to be

such even to the apostle, they might or might not be 'saved:' for they might not all be true believers; and might not belong to "the election who obtain" the blessing: but how the passage is irreconcilable to the notion, that the elect are persons infallibly destined to salvation, does not appear; whether that notion be well grounded or not.

P. ccxiii. 1. 11. The words, "for the elect's sake," in the Scripture here quoted,* are inapplicable to the case of christians, of those times, which are spoken of. The Jewish converts to christianity were not exposed to any peculiar dangers, by those calamities which befel the nation; they separated from them, before the desolations began, believing the word, and observing the directions of their Lord; and they were generally exempted from them. But had not those days of tribulation been shortened, the nation must soon have been extirpated. Yet as God had purposed to bring forth an elect people from among the Jews, in after ages, he was pleased to shorten those days, and to preserve a remnant, who continue a separate people, to this day, but who shall at length be "grafted into their own olive "tree."-" Thus saith the LORD: As the new wine is "in the cluster, and one saith, Destroy it not, for a "blessing is in it: so will I do for my servants' sake, "that I may not destroy them all. And I will bring "forth a seed out of Jacob; and out of Judah an in"heritor of my holy mountain; and mine elect shall in"herit it, and my servants shall dwell there." The extirpation of the Jews would not have hindered the eternal salvation of one true christian, any more than that of one person who was chosen to salvation; and therefore to interpret the words of either of them must be

Matt. xxiv. 21, 22.

Is. lxv. 8, 9. See also Is. vi. 13.