They argue again, that the words “called or chosen,” relate to usefulness, and not to salvation; because, if men were predestined from all eternity to salvation, they could not do any thing to deprive themselves of that salvation; that is, they could never do any wrong in this life, or fall from a state of purity:  whereas it appears that many of those whom the scriptures consider to have been chosen, have failed in their duty to God; that these have had no better ground to stand upon than their neighbours; that election has not secured them from the displeasure of the Almighty, but that they have been made to stand or fall, notwithstanding their election, as they acted well or ill, God having conducted himself no otherwise to them, than he has done to others in his moral government of the world.

That persons so chosen have failed in their duty to God, or that their election has not preserved them from sin, is apparent, it is presumed, from the scriptures.  For, in the first place, the Israelites were a chosen people.  They were the people to whom the apostle addressed himself, in the chapter which has given rise to the doctrine of election and reprobation, as the elected, or as having had the preference over the descendants of Esau and others.  And yet this election did not secure to them a state of perpetual obedience, or the continual favour of God.  In the wilderness they were frequently rebellious, and they were often punished.  In the time of Malachi, to which the Apostle directs their attention, they were grown so wicked, [97]that “God is said to have no pleasure in them, and that he would not receive an offering at their hands.”  And in subsequent times, or in the time of the Apostle, he tells them, that they were then passed over, notwithstanding their election, [98]on account of their want of righteousness and faith, and that the Gentiles were chosen in their place.

In the second place, Jesus Christ is said in the New Testament to have called or chosen his disciples.  But this call or election did not secure the good behaviour of Judas, or protect him from the displeasure of his master.

[Footnote 97:  Malachi 1. 10.]

[Footnote 98:  Rom, 9. 31. 32.]

In the third place, it may be observed, that the Apostle Paul considers the churches under his care as called or chosen; as consisting of people who came out of the great body of the Heathen world to become a select community under the Christian name.  He endeavours to inculcate in them a belief, that they were the Lord’s people; that they were under his immediate or particular care; that God knew and loved them, before they knew and loved him; and yet this election, it appears, did not secure them from falling off; for many of them became apostates in the time of the Apostle, so “that he was grieved, fearing he had bestowed upon them his labour in vain.”  Neither did this election secure even to those who then remained in the church, any certainty of salvation; otherwise the Apostle would not have exhorted them so earnestly “to continue in goodness, lest they should be cut off.”