LECTURE XIV.

ELECTION.

"And as many as were ordained to eternal life, believed."-ACTS XIII. 48.

BEFORE entering on the discussion of the doctrine supposed to be contained in these words; let me advert a moment to the original. Doubts have been entertained by some whether our translators have properly rendered the first clause, " as many as were ordained to eternal life." They think the word translated ordained, ought to have been rendered disposed, set in order or prepared; and one writer renders the clause thus: "As many as were earnestly determined upon eternal life;" leaving it uncertain whether this determination was God's or the creature's, though most probably the creature's. He has the good sense, however, to acknowledge that this determination, if it appertain to the creature was a preparation of heart flowing from the discriminating goodness of God, who is the author of all good desires in us. The phrase in the original, is σε ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν,” and the disputed word is τεταγμένοι, a participle in the passive voice from the verb τασσω οι ταττω. Τασow, according to Schleusner, has several significations closely allied to each other. Properly it signifies:

First. Statuo, ordino, colloco, and certo, ordino, colloco et dispono, i. e., to appoint, ordain, set or place, and to set or place in a certain order.

Secondly, and metaphorically, it signifies præscribo, præcipio, mando, jubeo, i. e., to direct, command, order, require, &c.; and

Thirdly, it has the signification of destino, and he quotes our

text as an instance, rendering the passage thus, "As many as were destined by God to the eternal felicity of Christians, believed." Morus, who was no great friend to Calvinistic doctrines, is constrained to acknowledge that this is the apppropriate meaning of rerayuevo in this place. But without depending on the opinion of others, Calvinists or Arminians, let us look at the use of this word in the New Testament, and especially by Paul and the writer of the Acts. In the fifteenth chapter of the Acts at the second verse, it is said, "And they determined that Paul and Barnabas should go up to Jerusalem, Trağav, signifying their determination, purpose, designation or will. Again, chapter xxii, 10, "And it shall be told thee of all things which are appointed for thee to do"-rraxraí— not prepared or set in order, but which are commanded, prescribed, or fixed by Divine appointment. Thus also, Acts xxviii, 23, "and when they had appointed him a day," or having appointed him a day, ταξάμενοι δὲ αὐτῶ ἡμέραν. In the same sense the word is used by the Evangelist, Matthew xxviii. 16, "Into a mountain where Jesus had appointed them,” ἐτάξατο. In Luke, also, vii. 8, " For I also am a man set under authority," i.e., commissioned or appointed, radcóμsvos. Again, Romans xiii. 1, "The powers that be are ordained of God," Urò TOU SOUTSTαyuéva, sidiv. And finally, 1 Corinthians xvi. 15, "Addicted themselves to the ministry of the saints”εἰς διακονίαν τοῖς ἁγίοις ἔταξαν saurous-i. e., devoted or consecrated themselves to this service. Whether this word is used in other senses in the New Testament, or whether it is used at all except in these cases I have not had time to ascertain. But it is easy to see from these examples that our translators had the best authority for the version which they have given, and that vain is the attempt to show that they were influenced by predestinarian prejudices. A greater difficulty arises from the do, or quot, quot, as many-as though no others in that great assembly were ordained to eternal life, and all that were so believed on that occasion, which some may think in itself not very probable. Such, however, is the record, and who has a right to falsify it? or perhaps the meaning may be, that such and such only as were ordained to eternal life believed.

AND did no more believe? Not when Paul preached, a man never surpassed in the force of his reasoning and in the power of his eloquence? of his eloquence? Could he persuade none to believe that Jesus was the Christ except those who

were ordained to eternal life? None. He made a powerful appeal to the Old Testament; he showed from ancient predictions, acknowledged by his hearers to be the Word of God, that Jesus was the Messiah whom God had promised to raise up unto Israel-that everything which related to him, his birth, his life, his doctrines, his miracles, his death, his resurrection accorded with the voice of the holy prophets. He reasoned, he expostulated, he entreated, but they only who were ordained to eternal life believed. Even some who seemed on the point of giving up their opposition and embracing the Gospel, finally rejected it. Mournful fact; still it was a fact; for "as many as were ordained to eternal life believed, and the rest were blinded." What would a plain, unsophisticated mind make of this? Could he avoid perceiving that some of Paul's hearers were ordained to eternal life, and that others were not-that as many as were thus ordained believed unto salvationand that the rest did not believe; but to them the Gospel was preached in vain. Surely, here is no darkness, no metaphysical subtlety, no labored reasoning. A plain fact is set before us level to every capacity; but a fact which draws after it the most important consequences. For if some of Paul's hearers at Antioch were ordained to eternal life, and as many as were thus ordained believed, shall we not be compelled to admit a similar ordination in the case of all who believe unto life eternal? especially when the Scriptures constantly refer us to such an ordination, or purpose of God as the cause of man's salvation?

The doctrine of our Church, and as we believe the doctrine of the Bible is, that God hath preordained some to everlasting life, while he has for some holy and wise design left the rest of mankind to perish in their sins. In doing this he acts neither an unjust nor arbitrary part, but is moved by a regard to his own glory and the

highest good of his moral kingdom. Certain it is, if he be infinitely wise and good, he cannot trespass upon the rights of his creatures by treating them in a way which would infringe upon their claims; and it is equally certain, however unfathomable his counsels may be to us, that the course which he pursues in the administration of his government, can be no other than that which is ultimately for the best, taking into view the whole system of beings and events. The wheels of his government may, to us, appear high and dreadful-and from their numberless movements it may strike us as if they were both complicated and embarrassed-but it becomes us to remember that these wheels are full of eyes, and go straight forward in the execution of a purpose as wise as it is powerful and irresistible.

I am aware that the doctrine we have laid down as a subject of discussion at this time, viz.: that God hath preordained some to eternal life, and not others, is a doctrine exceedingly unwelcome to the natural heart of man; while it not unfrequently perplexes individuals who, we charitably hope, are themselves the heirs of salvation. It is not too much to say that there is naturally a strong prejudice in the human mind against this doctrine. But what is to be done? Must the minister of Christ yield to this feeling, and conceal from his people, or very partially exhibit to them, a doctrine which he regards as standing prominent on the page of inspiration? This would plainly be to impeach the Divine wisdom, for inculcating a doctrine which had better been concealed, or which, to say the least, should not often be presented. There can be, I think, but one opinion among sober-minded men on this subject. If the doctrine be a doctrine of the Bible, let it be expounded and enforced, as a part of that system which God has graciously communicated for our instruction in righteousness. Let it be done wisely, indeed, but let it be done

faithfully; keeping back no part of it, nor disguising it under a specious form of words, lest its naked simplicity should awaken the hostility of gainsayers.

Our inquiry now is as to the truth of the doctrine. Has God ordained some to eternal life, while, in the exercise of his sovereign pleasure, he has passed by others? What is the voice of Scripture?

In the eighth chapter of Romans we have these remarkable words: "And we know that all things work together for good, to them that love God; to them who are the called according to his purpose. For whom he did foreknow (or before acknowledge), he also did predestinate to be conformed to the image of his son: moreover whom he did predestinate them he also called, and whom he called them he also justified, and whom he justified them he also glorified." Here is an unbroken chain, and if dispassionately viewed, must, we think, furnish an unanswerable proof of our doctrine. Who are they that are the called, according to God's purpose? Certainly not all who receive the external call of the Gospel; because it is said of them that they love God, and that all things work together for their good; neither of which is true of the great mass of Gospel hearers. They are, then, those that are called and saved with a holy calling, not according to their works, but according to God's own purpose and grace, which was given them in Christ Jesus before the world began. Hence it is declared, in the second place, that they are those whom God foreknew, or, as the original word signifies, fore-acknowledged. To know a person, according to the style of Scripture, is often the same as to own or acknowledge him-or which is the same thing, to regard him with special favor. Thus, God said of the nation of Israel: "You only have I known of all the families of the earth." Thus, also, it is said of all God's people: "The Lord knoweth them that are his." And in accord