that doctrine itself, that such a construction can be put upon it.

To suppose that the word "ordained," related to unconditional decrees, existing from all eternity, and securing the salvation of all that are saved, would make this passage convey a meaning, not at all to the purpose for which it has been advanced. It would go to show, not that the conversion of that day, among the Gentiles, was confined to the elective decrees; but that the election was confined to the conversion of that day: and of course, no further conversion there ever could take place, "As many as were ordained to eternal life, believed;" consequently, the whole work of conversion there was completed.

But leaving this consequence, we may return to the word ordained, which means to appoint, put in office, or invest with certain powers or privileges. Thus Matthias was ordained to take part of that ministry and apostleship, from which Judas by transgression fell. Acts i. 23-26. In this sense also the seven deacons were ordained. Acts vi. 1-5. And yet one of them introduced that offensive doctrine, so emphatically denounced in Rev. ii. 6, 15. (Dupin's Church Hist. vol. 1, page 30.) The Bishops, in the primitive Church, were ordained; and these again ordained elders. Tit. i. 5. In all these cases we see nothing that conveys the idea of irrevocable decrees. We can speak of ordaining an apostle, a deacon, a bishop, or an elder, and yet suppose that a preparation for such office was necessary, and of course became a condition; and further conceive, that in case of apostacy, they might become unfit for such office, and be cast out of it.

But if it be said, that the ordinations that have been mentioned were the acts of men, while the other is the act of God; it may be replied, that in those cases which have been quoted, the Holy Spirit did concur, and therefore they are not to be considered as cases of mere human appointment.

But there are cases purely of Divine ordination, which may further illustrate the subject. In the message delivered to David, when he had proposed to build a temple, it is said; "Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more." 1 Chron. xvii. 9. And yet this ordaining was evidently conditional; because the temple has been demolished-the nation has been destroyed-and the remnant of the Jewish stock are scattered from that place, through all civilized nations upon the earth.

Cases parallel to this might be found in numerous periods of the Jewish history. But I conceive it unnecessary to multiply quotations of the kind. A few cases, however, from the New Testament, may not be improper. It is said in Mark iii. 14, 15, that Jesus "ordained twelve, that they should be with Him,”— "and have power to heal sicknesses, and to cast out devils." Judas was one of the twelve: and though he was ordained by our Lord Jesus Christ Himself, yet he did not retain the office, powers, or privileges to which he was ordained.

In allusion to choosing his disciples from the rest of mankind, and ordaining them to the important mission that has been recited from Mark, our Lord made use of the following expressions to them: "Ye have not

chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain." John xv. 16. But if it should be supposed these expressions had no allusion to Judas, it should be remembered that the same evangelist, chap. vi. 70, relates that Jesus said, "Have not I chosen you twelve, and one of you is a devil?" Judas therefore was chosen was ordained of Jesus Christ, to the same high offices with the other apostles-in which he had power to cast out devils; but he kept not the station to which the Lord had ordained him, and came himself under the power of the Devil.

But some may stumble at the terms, Eternal Life. Much of the difficulty in which controverted subjects are involved, arises from inattention to the different ideas attached to certain terms. Thus the term Eternal Life, may be understood to relate to the duration of existence. But it is also applied, and seems more properly to belong, to that Divine Principle which has been denominated by different forms of expression. Thus, it is called Grace, from its being the free gift of God to man, in order to enable him to obtain salvation. It is called Light, from its illuminating nature and effects on the human mind. It is called Life, from the capacities and powers which it communicates to those who receive it. And it may be, and is, called Eternal Life, not only for the last reasons which are given, but also to show its Divine source and nature; and that it is, in itself, a Living, Indestructible Principle. In the text before us, I conceive the terms Eternal Life, relate to a Principle, rather than to the duration of existence. Nor is this exposition new, or unprecedented. There are numerous

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passages of Scripture that will bear this construction, and some that cannot bear any other. "When Christ, who is our Life, shall appear." Col. iii. 4. "The power of an Endless Life." Heb. vii. 16. "Thou hast the words of Eternal Life." John vi. 68. "This is Life Eternal, that they might know Thee the only True God, and Jesus Christ, whom Thou hast sent." John xvii. 3. "This is the true God, and Eternal Life.” 1 John v. 20. "No murderer hath Eternal Life abiding in him." John iii. 15. This last passage is very conclusive on the point; and cannot be construed in any other way. The apostle, speaking of the Word, and his incarnation, says; "In Him was Life; and the Life was the Light of men. John i. 4. The same inspired writer also uses the expressions; "For the Life was manifested, and we have seen it, and bear witness, and show unto you THAT Elernal Life, which was with the Father, and was manifested unto us." 1 John i. 2. And as this Grace, Light, and Life, (to which the epithet Eternal so properly belongs,) may visit, influence, and animate us as we may be placed in it as in a new capacity, power, or office, we may, by a mode of expression analogous to those cases already quoted, be said to be chosen, appointed, or ordained to it. But though this Life itself is eternal, yet, after possessing it, we may be separated from it, and that separation be properly denominated "death." (Vide Of Perseverance.)

The meaning of the passage quoted from the Acts, xiii. 48, I conceive, amounts simply to this: that as many as received, or were invested with, or came under, the influence of the Divine Principle, "believed." For I cannot suppose that we are to infer any more from this

passage, than that these Gentiles, on hearing the glad tidings of the Gospel, preached by the apostles, and under the influence of that Grace which brings salvation, had become ingrafted into the true Church, and placed precisely on a footing with those to whom it was said, "If thou continue in His goodness: otherwise thou also shalt be cut off." Rom. xi. 22.

We do not represent the Supreme Being, as bringing mankind into existence for the very purpose of making them miserable to all eternity; or as calling on them for the performance of certain duties, and, at the same time, rendering obedience absolutely impossible; and punishing them to all eternity, for what was the effect of His own irresistible, secret will. Such an idea is too shocking to be ascribed to Infinite Goodness.

But if it be said, that the disobedience of sinners, though under the direction of the secret will of God, is still voluntary; it may be replied, that this is too plain a contradiction to be offered to even the lowest capacity. As well might we talk of the voluntary act of a machine, or the voluntary or wilful movement of a cloud. It is all the effect of force, which the subject has neither power nor will to resist.

If it be said, that the will of the creature is in ac cordance with the secret will of God-I answer, so much the more is he an object of acceptance, not of punishment. But what ideas can men entertain of the Deity, who suppose that his secret and revealed will are different !—that He pretends to will one thing, and secretly wills another ;—that there is no reality in the revealed will, it is nothing but an appearance; and yet that an undeviating performance of the secret will, which is