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I.

ACTS, ii. 47.

AND THE LORD ADDED TO THE CHURCH DAILY SUCH AS SHOULD BE SAVED.

THIS text is often brought as a proof of predestination. But if the context be examined, it will appear, that such as should be saved, were not to be saved by the absolute decree of God, but by continuing stedfast in the apostle's doctrine.

The doctrines of predestination-electionand reprobation, which are all nearly connected, receive their chief force from the supposition, that the fore-knowledge of God cannot be reconciled with the freedom of man's will. That this is an awful, deep, and to us an incomprehensible subject, may well be allowed. But are we not told, in various parts of Scripture, of the deep things of God? Are

we not told, that things which are impossible with men, are possible with God? Are we not forbidden to be wise above what is written?

The predestinarian, in support of his opinion, quotes a number of texts, which seem to serve his purpose. All of them, however, either by the context, or some other mode of interpretation, admit of easy answers. One of the strongest is the apostle's celebrated allusion to the potter and his clay. This passage is taken from the eighteenth chapter of Jeremiah. By the prophetic sign of the potter and his clay, (according to the common mode of eastern instruction) the prophet instructs the Jews, that God exercised the same power in. receiving one nation, and rejecting another, as the potter does over his clay. And it is very remark. able, that the translators of our Bible, who were not thought to be very averse to these doctrines, tell us in the contents of this chapter, that under the type of a potter is shewn God's absolute power in disposing of nations, Now it is evident, that the apostle makes exactly this use of the allusion. He has not the least reference to individuals, nor to a future state: but merely threatens the Jews with the completion of those prophecies which hung *Rom, ix. 21.

over them—the rejection of their nation, and the acceptance of the Gentiles.

But the strongest appeal against this doctrine, is to the nature of the Gospel, and to the whole tenor of Scripture. What can be more absurd, than to suppose God offers salvation to man in the Gospel, which can be of no service to him? What can be more absurd than for the Scripture to exhort-to threaten to encourage-and to promise-unless these modes of application mean to treat men like creatures, who have it in their power either to obey or transgress? Even on a supposition, that certain passages on this subject are not easily explained, whether is it more natural to conclude, that the whole Scripture is founded on absurdity, or that a few texts are not clearly understood?

II.

ACTS, xxiv. 16.

HEREIN DO I EXERCISE MYSELF, TO HAVE ALWAYS A CONSCIENCE VOID OF OFFENCE TOWARD GOD, AND TOWARD MAN.

THOUGH every one who reads the Scrip. tures, must confess, that our own righteousness cannot save us― that, imperfect as it is, and mixed with transgression, it can at best only qualify us for obtaining the effects of Christ's atonement; yet, on the other hand, it seems agreeable to the whole tenor of Scripture, that we may do works pleasing to God, and that they may therefore have some good in them. I shall at present only deduce an argument to this purpose, from the passage before us.

A good

A good conscience can mean nothing, if it do not mean that pleasure which we feel from our own endeavours to live uprightly, and please God

or, in other words, that complacence which we feel in our own good works. I do not mean, in the whole of our moral conduct, for, after all, we are unprofitable servants, and have much to deplore; but in certain actions, wrought, as we conceive they are, on good motives.

As, therefore, we are encouraged by example and precept, to endeavour to obtain the happy feelings of a good conscience, we must suppose that good works, which are the foundation of these feelings, must have some kind of merit in the sight of God. I am cautious in using the word merit. But I mean it in a very restrained sense. We cannot surely be exhorted in Scripture to feel a satisfaction in any thing which is not pleasing to our Almighty Father.—If a conscience void of offence towards God and man; that is, if good works were of no avail, why should the apostle exercise himself in them? Faith was all he needed to have insisted on. - But, in short, the Scripture supposes both faith and good works so necessary, as to be equally insisted on. Faith as the mean good works as the end.

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