1

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; 1 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 "re"membered their work of faith, and labour of "love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father," from which he inferred their "election of God; and they cannot possibly be applied to any other persons mingled among them, as tares amidst the wheat; for these, not having in the sight of God living faith, unfeigned love, and patient, 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 as66 surance: as ye know what manner of men we

for your sake; and ye became

Acts xvii. 1–9.

"followers" (or imitators, rai) "of us, 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 "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 besides communicants (carefully admitted, and on 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."2 Can this be said of the bulk of modern Christian churches? But, if indeed they ' adhered with sincerity and firmness to the Chris'tian profession,' they were certainly true Christians; and their "election of God," however explained, was thus demonstrated. 3

"God hath from the beginning chosen you to salvation, through sanctification of the Spirit, ' and belief of the truth; whereunto he called 'by our gospel." The sanctification of the Spirit

you

1 1 Thess. i. 5—10.

3

2 Thess. ii. 10- 14

21 Thess. ii. 13.

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 salva'tion 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: " 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.'

The apostle had predicted the grand apostacy from true Christianity; and he then spoke of those "who received not the love of the truth, that they

66

might be saved: " and " for this cause," he says, "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." He then contrasts his beloved children with these persons, in the words here quoted; but he adds at the close, "to the obtaining of the glory of our Lord Jesus "Christ." 2" Chosen from the beginning, "through sanctification of the Spirit, and belief "of the truth." This sanctification and belief were common to every true convert;' (they could indeed be predicated of none but true con* See on p. 204, 205. of Refutation.

'Ref. 210.

2

verts ;) and are here called "being chosen unto 'salvation."—The apostle says, "God hath chosen

you to salvation, through sanctification of the "Spirit and belief of the truth:" and his Lordship asserts, that this sanctification and belief were ' denominated being chosen unto salvation.' Are then the act of God in choosing, and their act in believing, precisely the same? Surely these things 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,' says his Lordship, the Thessalonians by embracing Christianity were enabled to obtain sal'vation.' Now, 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 in 'the sight of God is good, 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 the apostle, if now living, use this decided language concerning the members of our national church; or of any other church, in which each

1 Ref. 61,

individual was not, at least in the judgment of charity, a genuine believer in Christ, shewing his faith by his works? Was any thing like this spoken by the prophets concerning the national election of Israel? I am more decided in opposing this exposition of the passage, because it subverts all the determined rules by which the scripture 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 testimonies of holy writ, 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 scrip"tures," 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 not. Especially the exhortation to " abound more and more" is a favourite topic with many of us, even in respect of those concerning whose final salvation we have little or no doubt: because, by " abounding more