I.

ACTS, ii. 47.

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

TH

HIS text is often brought as a proof of predeftination. But if the context be examined, it will appear, that fuch as fhould be faved, were not to be faved by the abfolute decree of God, but by continuing ftedfaft in the apostle's doctrine.

The doctrines of predestination-election—and reprobation, which are all nearly connected, receive their chief force from the fuppofition, 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 incomprehenfible fubject, 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 impoffible with men, are poffible with God? Are we not forbidden to be wife above what is written?

The predeftinarian, in fupport of his opinion, quotes a number of texts, which feem to ferve his purpose. All of them, however, either by the context, or fome other mode of interpretation, admit of eafy anfwers. One of the strongest is the apostle's celebrated allufion to the potter and his clay. This paffage 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 remarkable, that the tranflators 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 fhewn God's abfolute power in difpofing of nations. Now, it is evident, that the apostle makes exactly this use of the allufion. He has not the leaft reference to individuals, nor to a future ftate: but merely threatens the Jews with the completion of thofe 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 tencr of Scripture. What can be more abfurd, than to fuppofe God offers falvation to man in the Gospel, which can be of no fervice to him? What can be more abfurd than for the Scripture to exhort-to threaten to encourage-and to promife-unless these modes of application mean to treat men like creatures, who have it in their power either to obey or tranfgrefs? Even on a fuppofition, that certain paffages on this fubject are not eafily 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?

THO

HOUGH every one who reads the Scriptures, must confess, that our own righteouf nefs cannot fave us that, imperfect as it is, and mixed with tranfgreffion, 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 pleafing to God, and that they may therefore have fome good in them. I fhall at present only deduce an argument to this purpofe, from the paffage before us.

A good

A good confcience can mean nothing, if it do not mean that pleasure which we feel from our own endeavours to live uprightly, and please Godor, 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 fervants, 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 confcience, we must fuppofe that good works, which are the foundation of these feelings, must have some kind of merit in the fight of God. I am cautious in ufing the word merit. But I mean it in a very restrained sense. We cannot surely be exhorted in Scripture to feel a fatisfaction in any thing which is not pleafing 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 exercife himself in them? Faith was all he needed to have infifted on. -But, in fhort, the Scripture supposes both faith and good works so neceffary, as to be equally insisted on. Faith as the mean

good works as the end.