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.
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