This prophecy Christ applies to Judas, in the eighteenth verse of the thirteenth chapter of John's gospel. He says, "I speak not of you all; I know whom I have chosen; but, that the scripture might be fulfilled, He that eateth bread with me, hath lifted up his heel against me." And in the twenty-sixth verse he expressly mentions Judas, as the person described. The untimely end of Judas is also foretold and described by David, in the sixty-ninth psalm. Having represented the bitter circumstances of Christ's crucifixion, he proceeds to denounce the fearful ruin of such persons as should be concerned in his death. "Let their table become a snare before them; and that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake. Pour out thine indignation upon them, and let thy wrathful anger take hold of them. Let their habitation be desolate, and let none dwell in their tents." This prophetic denunciation of divine wrath against the murderers of Christ, the apostle Peter applies particularly to Judas, in the first chapter of the Acts. "In those days Peter stood up in the midst of the disciples, and said, Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, who was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst and all his bowels gushed out. And it was known to all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, the field of blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein; and his bishoprick let another take." Now David lived above a thousand years before the birth of Judas. Consequently the life and death and end of Judas were decreed and foretold, above a thousand years before he was born, which affords a strong presumption that they were decreed from eternity. And, indeed, this is more than intimated by the apostle Peter. He said, "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know; him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." If the actions of Judas were decreed, no doubt his life and death, and every thing respecting him through his whole existence, were also decreed. And if they were ever decreed, they must have been decreed from eternity. For any new thought, purpose or de

sign in the divine mind, must be inconsistent with the absolute immutability of the Divine Being. Hence it is evident that Judas was a reprobate, a son of perdition, and ordained from eternity to eternal destruction. Yet,

9. God brought Judas into being to answer wise and noble designs. God created all things, according to his eternal purpose in Christ Jesus. He had the scheme of redemption in view, before he laid the foundation of the world. He intended to save some of the human race, through the death of his Son. But if his Son, who was holy and harmless, must die, he must die by the hand of a wicked instrument. Accordingly, if the death of Christ must be fixed, the instrument of his death must also be fixed. Hence it was as necessary that Judas should be born, as that Christ should be born; and that Judas should betray him, as that he should die. Therefore the life and conduct of Judas were connected with the glorious scheme of man's redemption. He was not a cipher in the world, but an important instrument, in the hand of God, of accomplishing the great purposes of his grace. These glorious ends were present in the mind of God, when he decreed the existence, character, conduct, and state of Judas. And that he formed him to be an instrument of accomplishing these ends, appears evident from his foretelling his existence, and describing his character and conduct, ages before he was born. By this he has taught us what were his designs in giving existence to Judas. As we know God raised up Cyrus to be the deliverer of his people from the Babylonish captivity, because he foretold his life, and appointed him to that object, long before his existence; so we know that God raised up Judas to do those actions and answer those ends which he had foretold ages before he was born. Though God knew that Judas would be miserable for ever, and that it would have been good for him if he had never been born, yet he did not bring him into being for the sake of his misery, but for the sake of his own glory in the salvation of myriads of the human race. And this end was a good, infinitely superior to the ruin of one person. God, therefore, had the greatest, wisest, and best end, in decreeing and effecting the eternal perdition of Judas..

I have now finished my observations upon Judas. It has been my object to exhibit his character, conduct and state, in the plain and clear light of truth. I have mentioned several particulars concerning him, not because they were important in themselves, but to open the way for some deductions, which may, perhaps, appear with more advantage and perspicuity, from such a minute detail of circumstances. On this subject, however, truth is the only thing which we ought to regard. If

the preceding observations are but true, they will establish some points of weighty and solemn importance upon a firmer foundation than visionary speculation, or metaphysical arguments. You will allow me, then, to request your attention and candor, while I make a few deductions from the subject which has been under our consideration.

1. This instance of the son of perdition subverts the scheme of universal salvation. Though this scheme has lately been propagated with great zeal, boldness and confidence, and has gained a multitude of proselytes, yet it has no better foundation than falsehood and delusion. For it is contrary to plain fact. Judas is lost. And this single instance of perdition overthrows all the arguments that ever have been advanced, or ever can be invented, in favor of the final salvation of the whole human race.

Is it said, that from eternity Christ was so united to mankind, that when he appeared and acted as Mediator on earth, his actions were our actions, his obedience our obedience, and his sufferings our sufferings? and, that he has removed the curse of the law from the whole posterity of Adam, and entitled all mankind, without act on their part, to eternal salvation? This notion is not only absurd in its own nature, but contrary to plain fact. Judas, who was a son of Adam, and the son of perdition, is finally lost.

Is it said, that God could have no other motive in the creation of mankind than their happiness; and that, consequently, they must all be finally happy? This notion is also contrary to fact. God did not create Judas merely to make him happy; for he knew from eternity that it would have been good for

him if he had not been born.

Is it said, that the mercy of God will not suffer any of the human race to perish eternally? This also is in the face of plain fact. The mercy of God has suffered the son of perdition to be eternally lost.

Is it said, that men are the offspring of God, and a part of the divine essence, so that his punishing them would be the same as punishing himself, which is absurd? Even this is but a bold supposition against plain fact. Judas was a man, and as nearly allied to the great Father of spirits as any other man. Yet God has banished him from his presence, and consigned him to eternal perdition.

These arguments, and all other arguments that can be urged in favor of universal salvation, are lighter than a feather, when thrown into the scale against this plain fact, the perdition of Judas. This single instance as effectually subverts the scheme of universal salvation, as a thousand. If one of mankind may be finally lost, then two may, or twenty, or twenty millions.

Indeed, if one may be lost, we can fix no limitation to the number that may finally perish. If one has been lost, if Judas is in hell, we have reason to think that Cain is there; that the old world, swept away by the Flood, are there; that the people of Sodom and Gomorrah are there; that Pharaoh and his hosts are there; that the Israelites, whose carcasses fell in the wilderness, are there; that the nations of Canaan, who were destroyed from the earth in the days of Joshua, are there; that the blinded Jews of Christ's day are there; that Simon Magus, Herod, Ananias and Sapphira are there; and that vast numbers of mankind, in every age and every part of the world, who have since lived and died in impenitence and unbelief, are also there. And myriads and myriads more may yet go to the same place of torment. Without any question, "The wicked shall be turned into hell, and all the nations that forget God." "Wide is the gate and broad is the way that leadeth to destruction; and many there be which go in thereat."

2. This instance of Judas removes all the objections that ever have been made, or can be made, against the doctrine of divine decrees; and even the most obnoxious part of it, the doctrine of reprobation. This doctrine is true in fact. Judas was a reprobate. Though there is, perhaps, no other doctrine more fully asserted in the scriptures, or more easily demonstrated from the perfections of God, than the doctrine of decrees, yet, of all doctrines, this has been the most strenuously opposed and absolutely denied. Many objections, and some very plausible, have been urged against it. However, they must all be equally refuted by this single instance of Judas.

It is said, If God has appointed any to destruction from eternity, then he could have no other end in bringing them into existence, but their destruction. But this is a groundless objection. For God appointed Judas to destruction from eternity; yet he had nobler ends than his destruction in giving him his existence. He formed him to be an instrument of promoting his own glory in the salvation of sinners. And for this end he gave him his existence, and sent him to destruction. Therefore it is possible, and from the rectitude of the divine character it is absolutely certain that God aims at wise and good ends in the existence of the non-elect, and does not delight, simply, in their destruction. The apostle Paul, who was a bold and noble asserter of the doctrines of election and reprobation, never maintained, but positively denied, that God made any of mankind merely to destroy them. Though he declares that God intended to destroy Pharaoh, yet he asserts that he raised him up, not for this purpose, but for another, truly noble and excellent: That his name might be declared throughout all the earth. And speaking of the reprobate Jews, in distinction

from the remnant according to the election of grace, he denies that God had no other end in their existence than their misery and ruin. "I say, then, have they stumbled, that they should fall? God forbid! but rather through their fall salvation is come to the Gentiles." As if he had said, It would be impious to suppose that God designed the Jews should stumble, merely that they might fall and be lost. No; far be such a thought from our hearts. The truth is, God had a wise and gracious design in their stumbling at Christ, the rock of offence; even to break down the wall of partition between Jews and Gentiles, and open the way to send the salvation of the gospel to the ends of the earth. God never destroys any human being for the sake of his destruction, but for the glory of his great name, and for the highest interest of his holy kingdom.

It is said, The doctrine of decrees is repugnant to free agency. If God decrees all the actions of men, then, it is said, the freedom of willing and acting is destroyed. But was not Judas a free agent? Did he not act freely in all his conduct? Was he not voluntary in following Christ, in professing to love him, in carrying the bag, in preaching the gospel, in betraying Christ for thirty pieces of silver, and finally, in laying violent hands upon his own life? Indeed, was there ever a man who enjoyed greater freedom than Judas? Or can we conceive of a man's possessing and exercising greater freedom than he did, through the whole course of his life? Yet his life, conduct, death and state, were decreed by the determinate counsel and foreknowledge of God. The divine decrees, therefore, are in fact consistent with free agency. If Judas acted freely, then every other man may act freely, notwithstanding the divine decrees.

It is said, The doctrines of election and reprobation are inconsistent with the use of means; that if God has decreed to save some of mankind and to destroy the rest, then it is in vain to teach, warn, counsel, command, or use any means with men to bring them to God, the end being already fixed and decreed. But, not to insist upon the inseparable connection between means and ends, I will only observe, that this objection had no weight in the mind of Christ. He knew that God had decreed to destroy Judas and save the rest of the apostles. Yet he was indefatigable in teaching, commanding, warning and counselling his disciples, and Judas among the rest. Whatever others may think, Christ thought the doctrine of decrees to be consistent with the use of means. And if Christ was right in his opinion, then others are wrong in making this objection.

It is said, The doctrines of election and reprobation carry the idea of partiality in the divine Being, which is a blemish in