allow himself to be capable of; yet of fuch folly is every one guilty who, by neglecting the conditions annexed to the attainment of happiness, forfeits his claim to it. We are the mafters of our own fate; and therefore may be said to predeftinate ourselves either to happiness or misery. As long as God is pleased to allow us to continue on earth, our final fentence is fufpended, and muft depend upon our subfequent actions. We may quit the paths of virtue in which we have all our lives persevered, (then our good actions will no longer avail us); or we may abandon our vices; and if God be pleased to allow us time, prove the fincerity of our repentance, by a thorough amendment of life: in which cafe, we are affured that the fins we have committed fhall no longer be remembered against us. But, with life, our power over our fate must cease: we learn from Scripture that there is no pardon in the grave: “As the tree falls, fo fhall it lie." If, therefore, we both live and die in a state of guilt, defpifing God's proffered mercy and and grace, we have no pretence to expec that they shall be extended to us, at the day of judgment, when we shall be called upon to give an account of the actions done in this life, and receive fentence of everlasting punishment, if we have lived and died impenitent finners; or of reward, if we have fincerely endeavored to perform our duty. It is in this fenfe alone, that I understand the doctrine of Predeftination as to that of Freewill, if man had it not, he could be neither virtuous nor wicked: he could not be accountable for his actions; entitled to reward, or fubject to punishment. Instead of being in a ftate little lower than the angels, deprive us of a freedom of choice, and we are reduced to a level with the beasts that perish. God the Father (as we learn by the foregoing verfe) has given into the hands of his Son, the power and dominion of the world, and of all the human race, whom he purchased by his blood, and whom he will raise again at the last day. The whole race race of mankind, as well those who have been for ages mouldering in the dust as those who are in existence at that awful day, fhall arife, with the fame bodies in which they exifted when upon earth. The fervants of Chrift will have their mortal bodies changed into glorious bodies never again to be feparated from their fouls, but to enjoy together everlasting bliss in their Master's kingdom! What an addition of happiness to the righteous, and of wretchedness to the wicked, must it be, to know that the happiness or misery which they have chofen for themselves, is to endure for ever! May this reflection fink deep into the hearts of all my readers, that they may, whilst time is yet allowed them, make that choice which, through the tender mercies of God and the merits of their Redeemer, will insure to them a bleffed immortality! 40. And this is the will of him that "fent me, that every one which feeth the "Son, Son, and believeth on him, may have everlasting life; and I will raife him at the last day." up up of This expreffion, 'I will raise him at 'the last day,' is certainly a ftrong proof of our Saviour's divinity: the power raising the dead, can belong to God alone. The expreffion therefore, evidently points out, that he meant to convey the idea of his own divinity. "41. The Jews then murmured at him, "because he said, I am the bread which "came down from Heaven. 66 42. And they faid, Is not this Jesus "the son of Jofeph, whose father and mo"ther we know? how is it then that he 66 faith, I came down from Heaven?" The humble ftation of our Saviour, was a conftant ftumbling-block to the Jews: their pride would never allow them to acknowledge their Meffiah, in the reputed fon of a carpenter, but blinded their eyes eyes against the clearest conviction; otherwife, when they faw him perform fuch miracles as no other person ever attempted-miracles which were prophefied of the Meffiah, and that too at a time when all men were in daily expectation of his appearance-they could not have refused their belief. 66 43. Jefus, therefore, answered and "faid unto them, Murmur not among "yourselves. 66 66 44. No man can come to me, except the Father which hath fent me draw "him: and I will raise him up at the "laft day. 66 66 66 45. It is written in the prophets, And they fhall be all taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto "me. 66 46. Not that any man hath feen the "Father, fave he which is of God, he "hath feen the Father." |