"Jesus knew from the beginning who should betray him....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 (k):" 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 (m)." Since then Judas was one of the chosen, one of those "whom God gave to Christ (n)," and since "Jesus knew from the beginning that he should betray him," and consequently be rejected and "lost (o)," it is clear that the chosen may deprive themselves of the advantage of "this excellent benefit (p)" of being placed in a state most favourable for the attainment of Salvation, and that foreknowledge does not imply control (k) John, c. 6. v. 64. 70 & 71. (1) John, c. 17. v. 12. (n) John c. 17. v. 12. (m) Matt. c. 26. v. 24. (0) Ibid. control or influence. The observation of our Saviour, "When I was daily with you in the temple, ye stretched forth no hands against me (p)," 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 an instrument to fulfil his purpose, in the same manner as he made use of other wicked men upon other occasions, but they all first made themselves fit agents. If the Calvinists say, that Judas was never in reality one of the Elect, we may ask what proof they can bring of any difference 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. 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 sight of God and our Father; knowing, brethren beloved, your Election of God (q):" this is addressed to all the Thessalonians; to the whole body (p) Luke, c. 22. v. 53. (g) 1 Thess, c. I. v. 2, &c. Р 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 commended, refer to the sincerity and firmness with which they adhered to the Christian profession. Again, he "God says, hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth; whereunto he called you by our Gospel (r):" 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 entreaty; "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 (s)" a continual progress in obedience to the instructions which St. Paul had given to the Thessalonians, was therefore necessary on their part to secure their Salvation. St. Paul was also under apprehension, "lest by some means (r) 2 Thess. c. 2. v. 13 & 14. (s) 1 Thess. c. 4. V. I. 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 irreversibly decreed. It appears from the second Epistle to the Thessalonians, that some of them did "walk disorderly," and that St. Paul doubted whether they would obey his precepts (t), 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. St. Paul, in speaking of the Jews, says, that as amidst the idolatry of former times there were 7,000 men who did not bow the knee to the image of Baal, "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 Jewish Christians, as appears from a following verse, "Israel hath not obtained that which he seeketh for, but the Election hath obtained it, and the rest were blinded (u);" "the Election" therefore denotes those of the Jews who embraced the Gospel, and "the rest " are those who rejected it: "As (1) 2 Thess. c. 3. v. 11 & 14. "As concerning the Gospel, they are enemies for your sakes but as touching the Election, they are beloved for the fathers sakes (x):" the same persons, who in the latter clause of this passage are pronounced to be "beloved 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" besause 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 Mosaic law, and in the passage just before quoted he speaks of their Election under the Gospel dispensation. The latter he calls "the Election of Grace;" the former the Election which makes them still "beloved," notwithstanding their unbelief, "for the Fathers sakes," on account of their descent from Abraham, Isaac, and Jacob. St. Paul says to Timothy, "I endure all things for the Elects sake, that they may also obtain the Salvation which is in Christ Jesus, with eternal glory (y);" St. Paul therefore submitted to his sufferings (x) Rom. c, II. v. 28. (y) 2 Tim. c. 2. v. 10. |