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ble as well as this. "He was wounded for our dom; something more than necessarily antecedent transgressions; he was bruised for our iniquities; to his resurrection, by which he gave a grand and the chastisement of our peace was upon him; and clear proof of human resurrection. Christ's death with his stripes we are healed; the Lord hath laid was all these, but it was something more; because on him the iniquity of us all.” There is a strong none of these ends, nor all of them, satisfy the and very apposite text of St. Peter's, in which the text you have heard ; come up to the assertions application of the term " Lamb" to our Lord, and and declarations which are delivered concerning it. the sense which it is applied, can admit of no Now allowing the subject to stop here, allowing question at all. It is in the 1st chapter of the that we know nothing, nor can know any thing first epistle, the 18th and 19th verses: "Foras concerning it but what is written, and that nomuch as ye know, that ye were not redeemed with thing more is written than that the death of Christ corruptible things, but with the precious blood of had å real and essential effect upon human salvaChrist, as of a lamb without blemish and without tion; we have certainly before us a doctrine of a spot." All the use I make of these passages is very peculiar, perhaps I may say of a very unexto show, that the prophet Isaiah, six hundred pected kind, in some measure hidden in the counyears before his birth; St. John the Baptist, upon cils of the divine nature, but still so far revealed to the commencement of his ministry; St. Peter, bis us, as to excite two great religious sentiments, adfriend, companion, and apostle, after the transac- miration and gratitude. tion was over, speak of Christ's death, under the That a person of a nature different from all figure of a lamb being sacrificed; that is, as having other men; nay, superior, for so he is distinctly the effect of a sacrifice, the effect in kind, though described to be, to all created beings, whether men infinitely higher in degree, upon the pardon of or angels; united with the Deity as no other persins, and the procurement of salvation; and that son is united; that such a person should come this is spoken of the death of no other person down from heaven, and suffer upon earth the whatever.

pains of an excruciating death, and that these his Other plain and distinct passages, declaring the submissions and sufferings should avail and proefficacy of Christ's death, are the following, He- duce a great effect in the procurement of the fubrews ix. 26: "Now once in the end of the world ture salvation of mankind, cannot but excite wonhath he appeared to put away sin by the sacrifice der. But it is by no means improbable on that of himself." Christ was once offered to bear the account; on the contrary, it might be reasonably sins of many, and unto them that look for him supposed beforehand, that if any thing was disshall he appear

the second time without sin unto closed to us touching a future life, and touching salvation.' And in the xth chapter, 12th verse : the dispensations of God to men, it would be " This man, after he had offered one sacrifice for something of a nature to excite admiration. In sin, for ever sat down on the right hand of God, the world in which we live, we may be said to for by one offering he hath perfected for ever them have some knowledge of its laws, and constitution, that are sanctified." I observe again, that nothing and nature: we have long experienced them; as of this sort is said of the death of any other per- also of the beings with whom we converse, or son; no such efficacy is imputed to any other amongst whom we are conversant, we may be martyrdom. So likewise in the following text, said to understand something, at least they are from the Epistle to the Romans: “While we familiar to us; we are not surprised with appearwere yet sinners, Christ died for us; much more ances which every day occur. But of the world then being now justified by his blood we shall be and the life to which we are destined, and of the saved from wrath through him; for if, when we beings amongst whom we may be brought, the were enemies, we were reconciled to God by the case is altogether different. Here is no experience death of his Son, much more, being reconciled, we to explain things; no use or familiarity to take shall be saved by his life.” "Reconciled to God off surprise, to reconcile us to difficulties, to assist by the death of his Son;" therefore that death had our apprehension. In the new order of things, an efficacy in our reconciliation; but reconcilia- according to the new laws of nature, every thing tion is preparatory to salvation. The same thing will be suitable; suitable to the beings who are to is said by the same apostle in his Epistle to the occupy the future world; but that suitableness Colossians: "He has reconciled us to his Father cannot, as it seems to me, be possibly perceived by in his cross, and in the body of his flesh through us, until we are acquainted with that order and death." What is said of reconciliation in these with those beings. So that it arises, as it were, texts, is said in other texts of sanctification, which from the necessity of things, that what is told us also is preparatory to salvation. Thus, Hebrews by a divine messenger of heavenly affairs, of afx. 10:

We are sanctified:” how? namely, by fairs purely spiritual, that is, relating purely to the offering of the body of Christ once for all;" so another world, must be so comprehended by us, again in the same epistle, the blood of Jesus is call- as to excite admiration. ed “the blood of the covenant by which we are But, secondly; partially as we may, or perhaps sanctified."

must, comprehend this subject, in common with In these and many other passages, that lie all subjects which relate strictly and solely to the spread in different parts of the New Testament, nature of our future life, we may comprehend it it appears to be asserted, that the death of Christ quite sufficiently for one purpose; and that is grahad an efficacy in the procurement of human sal- titude. It was only for a moral purpose that the vation. Now these expressions mean something, thing was revealed at all; and that purpose is a mean something substantial; they are used con sense of gratitude and obligation. This was the cerning no other person, nor the death of any use which the apostles of our Lord, who knew other person whatever. Therefore Christ's death the most, made of their knowledge. This was the was something more than a confirmation of his turn they gave to their meditations upon the subpreaching; something more than a pattern of a ject; the impression it left upon their hearts. holy and patient, and perhaps voluntary martyr. | 'That a great and happy Being should voluntarily

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enter the world in a mean and low condition, and were their best offices; they will be the first to humble himself to a death upon the cross, that is, confess, that it is infinitely for their comfort that to be executed as a malefactor, in order, by what they have some other resource than their own ever means it was done, to promote the attain-righteousness. One infallible effect of sincerity ment of salvation to mankind, and to each and in our endeavours is, to beget in us a knowledge every one of themselves, was a theme they dwelt of our imperfections. The careless, the heedless, upon with feelings of the warmest thankfulness; the thoughtless, the nominal Christian, feels no because they were feelings proportioned to the want of a Saviour, an intercessor, a mediator, bem magnitude of the benefit. Earthly benefits are cause he feels not his own defects. Try in earnest nothing compared with those which are heavenly. to perform the duties of religion, and you will soon That they telt from the bottom of their souls. learn how incomplete your best performances are. That, in my opinion, we do not feel as we ought. I can hardly mention a branch of our duty, which But feeling this, they never cease to testify, to is not liable to be both impure in the motive, and acknowledge, to express the deepest obligation, imperfect in the execution; or a branch of our the most devout consciousness of that obligation duty in which our endeavours can found their to their Lord and Master; to him whom, for what hopes of acceptance upon any thing but extended he had done and suffered, they regarded as the mercy, and ihe efficacy of those means and finisher of their faith, and the author of their sal- causes which have procured it to be so extended. vation.

In the first place, is not this the case with our acts of piety and devotion ? We may admit, that pure and perfect piety has a natural title to

reward at the hand of God. But is ours ever SERMON XIX,

şuch? To be pure in its motive, it ought to pro

ceed from a sense of God Almighty's goodness (PART II.)

towards us, and from no other source, or cause,

or motive whatsoever. Whereas even pious, ALL STAND IN NEED OF A REDEEMER. comparatively pious men, will acknowledge that

authority, custom, decency, imitation, have a Now once in the end of the world hath he ap- share in most of their religious exercises, and

peared to put away sin by the sacrifice of him that they cannot warrant any of their devotions self.—Hebrews ix. 26.

to be entirely independent of these causes. I

would not speak disparagingly of the consideraIn a former discourse upon this text I have lions here recited. They are oftentimes neces shown, first, That the Scriptures expressly state sary inducements, and they may be the means of the death of Jesus Christ as having an efficacy in bringing us to better ; but still it is true, that devothe procurement of human salvation, which is not tion is not pure in its origin, unless it flow from attributed to the death or sufferings of any other a sense of God Almighty's goodness, unmixed person, however patiently undergone, or unde- with any other reason. But if our worship of servedly inflicted; and farther, it appears that this God be defective in its principle, and often de based efficacy is quite consistent with our obligation to by the mixture of impure motives, it is still more obedience; that good works still remain the con- deficient, when we come to regard it in its perdition of salvation, though not the cause; the formances. Our devotions are broken and intercause being the mercy of Almighty God through rupted, or they are cold and languid. Worldly Jesus Christ. There is no man living, perhaps, thoughts intrude themselves upon them. Our who has considered seriously the state of his soul, worldly heart is tied down to the earth. Our to whom this is not a consoling doctrine, and a devotions are unworthy of God. We lift not up grateful truth. But there are some situations of our hearts unto him. Our treasure is upon earth, mind which dispose us to feel the weight and im- and our hearts are with our treasure. That portance of this doctrine more than others. These heavenly-mindedness which ought to be inseparasituations I will endeavour to describe; and, in ble from religious exercises does not accompany doing so, to point out how much more satisfactory ours; at least not constantly. I speak not now it is to have a Saviour and Redeemer, and the of the hypocrite in religion, of him who only mercies of our Creator excited towards us, and makes a show of it. His case comes not within communicated to us by and through that Saviour our present consideration. I speak of those who and Redeemer, to confide in and rely upon, than are sincere men. These feel the imperfection of any grounds of merit in ourselves.

their services, and will acknowledge that I have First, then, souls which are really labouring and not stated it more strongly than what is true. endeavouring after salvation, and with sincerity-Imperfection cleaves to every part of it. Our such souls are every hour male sensible, deeply thankfulness is never what it ought to be, or any sensible, of the deficiency and imperfection of thing like it; and it is only when we have some their endeavours. Had they no ground, therefore, particular reason for being pleased that we are for hope, but merit, that is to say, could they look thankful at all. Formality is apt continually to for nothing more than what they should strictly steal upon us in our worship: more especially in deserve, their prospect would be very uncomforta- our public worship; and formality takes away ble. I see not how they could look for hearen at the immediate consciousness of what we are ull. They may form a conception of a virtue and doing; which consciousness is the very life of obedience which might seem to be entitled to a devotion ; all that we do without it being a dead high reward ; but when they come to review their ceremony. own performances, and to compare them with that No man reviews his services towards God, his conception; when they see how short they have religious services, but he perceives in them much proved of what they ought to have been, and of to be forgiven, much to be excused; great unwhat they might have been, how weak and broken worthiness as respecting the object of all worship;

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much deficiency and imperfection to be passed | added, that in those whose power of doing good, over, before our service can be deemed in its nature according to any mode, is small

, the principle of an acceptable service. That such services, there benevolence will at least restrain them from doing fore, should, in fact, be allowed and accepted, harm. If the principle be subsisting in their hearts, and thus to no less an end and purpose than the it will have this operation at least. I ask there attainment of heaven, is an act of abounding fore again, as I asked before, are we as solicitous grace and goodness in Him who accepts them; to seize opportunities, to look out for and embrace and we are taught in Scripture, that this so much occasions of doing good, as we are certainly soliwanted grace and goodness abounds towards us citous to lay hold of opportunities of making adthrough Jesus Christ; and particularly through vantage to ourselves, and to embrace all occasions his sufferings and his death.

of profit and self-interest ? Nay, is benevolence But to pass from our acts of worship, which strong enough to hold our hand, when stretched form a particular part only of our duty to God; out for mischief? is it always sufficient to make to pass from these to our general duty, what, let us consider what misery we are producing, whilst us ask, is that duty? What is our duty towards we are compassing a selfish end, or gratifying a God? No other, our Saviour himself tells us, lawless passion of our own ? Do the two princithan “to love him with all our heart, with all our ples of benevolence and self-interest possess any soul, with all our strength, and with all our mind :” degree of parallelism and equality in our hearts, Luke x. 27. Are we conscious of such love to and in our conduct? If they do, then so far we such a degree? If we are not, then, in a most come up to our rule. Wherein they do not, as I fundamental duty, we fail of being what we ought said before, we fall below it. to be. Here, then, as before, is a call for pardon When not only the generality of mankind, but ing mercy on the part of God; which mercy is even those who are endeavouring to do their duty, extended to us by the intervention of Jesus apply the standard to themselves, they are made Christ; at least so the Scriptures represent it. to learn the humiliating lesson of their own defi

In our duties towards one another, it may be ciency. That such our deficiency should be said, that our performances are more adequate to overlooked, so as not to become the loss to us of our obligation, than in our duties to God; that happiness after death; that our poor, weak, humthe subjects of them lie more level with our capa- ble endeavours to comply with our Saviour's rule city; and there may be truth in this observation should be received and not rejected ;-) say, if we But still I am afraid, that both in principle and hope for this, we must hope for it, not on the execution our performances are not only defective, ground of congruity or desert, which it will not but defective in a degree which we are not suffi-bear, but from the extreme benignity of a merciful ciently aware of. The rule laid down for us is God, and the availing mediation of a Redeemer. this, " to love our neighbour as ourselves.” Which You will observe that I am still, and have been rule, in fact, enjoins, that our benevolence be as all along, speaking of sincere men, of those who strong as our self-interest : that we be as anxious are in earnest in their duty, and in religion; and to do good, as quick to discover, as eager to em- I say, upon the strength of what has been alleged, brace every opportunity of doing it, and as active, that even these persons, when they read in Scripand resolute, and persevering in our endeavours ture of the riches of the goodness of God, of the to do it, as we are anxious for ourselves, and powerful efficacy of the death of Christ, of his active in the pursuit of our own interest. Now mediation and continual intercession, know and is this the case with us? Wherein it is not, we feel in their hearts that they stand in need of fall below our rule. In the apostles of Jesus them all. Christ, to whom this rule was given from his own In that remaining class of duties, which are mouth, you may read how it operated; and their called duties to ourselves, the observation we have example proves, what some deny, the possibility made upon the deficiency of our endeavours apof the thing; namely, of benevolence being as plies with equal or with greater force. More is strong a motive as self-interest. They firmly be here wanted than the mere command of our aclieved, that to bring men to the knowledge of tions. The heart itself is to be regulated; the Christ's religion was the greatest possible good hardest thing in this world to manage. The that could be done unto them; was the highest affections and passions are to be kept in order; act of benevolence they could exercise. Ånd, constant evil propensities are to be constantly accordingly, they set about this work, and carried opposed. I apprehend that every sincere man is it on with as much energy, as much order, as conscious how unable he is to fulfil this part of much perseverance, through as great toils and his duty, even to his own satisfaction; and if our labours, as many sufferings and difficulties, as conscience accuse us, “God is greater than our any person ever pursued a scheme for their own conscience, and knoweth all things.” If we see interest, or for the making of a fortune. They our sad failings, He must. could not possibly have done more for their own God forbid that any thing I say, either upon sakes than what they did for the sake of others. this or the other branches of our duty, should They literally loved their neighbours as them- damp our endeavours. Let them be as vigorous selves. Some have followed their example in and as steadfast as they can. They will be so if this; and some have, in zeal and energy, followed we are sincere; and without sincerity there is no their example in other methods of doing good. hope; none whatever. But there will always be For I do not mean to say, that the particular me- left enough, infinitely more than enough, to humthod of usefulness, which the office of the apostles ble self-sufficiency. cast upon them, is the only method, or that it is a Contemplate, then, what is placed before usmethod even competent to many.' Doing good, heaven. Understand what heaven is: a state without any selfish worldly motive for doing it, is of happiness after death; exceeding what, withthe grand thing; the mode must be regulated by out experience, it is possible for us to conceive, opportunity and occasion. To which may be and unlimited in duration. This is a rewara in

SISTENT

THE CONDITION OF SALVATION,

finitely beyond any thing we can pretend to, as, tion of the goodness of God, leads to the allowing of right, as merited, as due. Some distinction of thyself in sin: this is not to know what that between us and others, between the comparative consideration ought in truth to lead to: it ought ly good and the bad, might be expected; but on to lead thee to repentance, and to no other concluthese grounds, not such a reward as this, even sion. were our services, I mean the services of sincere Again: When the apostle had been speaking men, perfect. But such services as ours, in truth, of the righteousness of God displayed by the wick. are, such services as, in fact, we perform, so poor, edness of man; he was not unaware of the mis so deficient, so broken, so mixed with alloy, so construction to which this representation was liaimperfect both in principle and execution, what ble, and which it had, in fact, experienced : which have they to look for upon their own foundation ? misconstruction he states thus, — " We be slanderWhen, therefore, the Scriptures speak to us of a ously reported, and some affirm, that we say, let redeemer, a mediator, an intercessor for us; when us do evil that good may come. This insinuathey display and magnify the exceeding great tion, however, he regards as nothing less than an mercies of God, as set forth in the salvation of unfair and wilful perversion of his words, and of man, according to any mode whatever which he the words of other Christian teachers: therefore might be pleased to appoint, and therefore in that he says concerning those who did thus pervert mode which the Gospel holds forth; they teach them, “their condemnation is just :" they will be us no other doctrine than that to which the actual justly condemned for thus abusing the doctrine deficiencies of our duty and a just consciousness which we teach. The passage, however, clearly and acknowledgment of these deficiencies, must shows, that the application of their expressions to naturally carry our own minds. What we feel the encouragement of licentiousness of life, was in ourselves corresponds with what we read in an application contrary to their intention; and, in Scripture.

fact, a perversion of their words.

In like manner in the same chapter, our apostle had no sooner laid down the doctrine, that “a man

is justified by faith without the deeds of the law," SERMON XX.

than he checks himself, as it were, by subjoining

this proviso: “Do we then make void the law THE EFFICACY OF THE DEATH OF CHRIST CON- through faith? God forbid : yea, we establish the

with THE NECESSITY OF A GOOD law." Whatever he meant by his assertion conLIFE: THE ONE BEING THE CAUSE, THE OTHER cerning faith, he takes care to let them know he

did not mean this, “to make void the law," or to

dispense with obedience. What shall we say then ? shall we continue ir. But the clearest text to our purpose is that, un

sin, that grace may abound? God forbid.- doubtedly, which I have prefixed to this discourse. Romans vi. 1.

Saint Paul, after expatiating largely upon the

* grace,” that is, the favour, kindness, and mercy The same Scriptures which represent the death of God, the extent, the greatness, the comprehenof Christ as having that which belongs to the siveness of that mercy, as manifested in the Chrisdeath of no other person, namely, an efficacy in tian dispensation, puts this question to his reader procuring the salvation of man, are also constant -"What shall we say then ? shall we continue and uniform in representing the necessity of our in sin, that grace may abound ?" which he anown endeavours, of our own good works for the swers by a strong negative—"God forbid.” What same purpose. They go further. They foresaw the apostle designed in this passage is sufficientthat in stating, and still more when they went ly evident. He knew in what manner some might about to extol and magnify the death of Christ, as be apt to construe his expressions; and he an. instrumental to salvation, they were laying a foun- ticipates their mistake. He is beforehand with dation for the opinion, that men's own works, them, by protesting against any such use being their own virtue, their personal endeavours, were made of his doctrine ; which, yet he was aware, superseded and dispensed with. In proportion as might by possibility be made. the sacrifice of the death of Christ was effectual, By way of showing scripturally the obligation in the same proportion were these less necessary: and the necessity of personal endeavours after if the death of Christ was sufficient, if redemption virtue, all the numerous texts which exhort to virwas complete, then were these not necessary at tue, and admonish us against vice, might be all. They foresaw that some would draw this quoted; for they are all directly to the purpose : consequence from their doctrine, and they provided that is we might quote every page of the New against it.

Testament. • Not every one that saith unto me, It is observable, that the same consequence Lord, Lord, shall enter into the kingdom of heamight be deduced from the goodness of God in ven; 'but he that doeth the will of my Father which any way of representing it: not only in the par- is in heaven.", "If ye know these things, happy ticular and peculiar way in which it is represent are ye if ye do them.”—In both these texts the ed in the redemption of the world by Jesus Christ, reward attends the doing : the promise is annexed but in any other way. St. Paul, for one, was sen- to works. Again: “To them, who by patient sible of this, and therefore, when he speaks of the continuance in well-doing seek for glory and imgoodness of God, even in general terms, he takes mortality, eternal life: but unto them that are concare to point out the only true turn which ought tentious, and obey not the truth, but obey unrighteto be given to it in our thoughts—“Despisest thou ousness, tribulation, and anguish upon every soul the riches of his goodness, and forbearance, and of man that doeth evil.Again :“Of the which,” long suffering; not knowing that the goodness of namely, certain enumerated vices, “I tell you beGod leadeth thee to repentance ?" as if he had fore, as I have also told you in time past, that they said, -With thee, I perceive, that the considera- | which do such things, shall not inherit the king.

serve.

dom of God." These are a few amongst many that there is no way of describing it, but by saytexts of the same effect, and they are such as can ing that it surpasses human comprehension, that never be got over. Stronger terms cannot be de- it casts the sufferings of this life at such a distance, vised than what are here used. Were the pur- as not to bear any comparison with it: will any pose, therefore, simply to prove from Scripture the one contend, that this is no more than what virtue necessity of virtue, and the danger of vice, so far deserves, what, in its own proper nature, and by as salvation is concerned, these texts are decisive. its own merit, it is entitled to look forward to, and But when an answer is to be given to those, who to receive? The greatest virtue that man ever so interpret certain passages of the apostolic writ- attained has no such pretensions. The best good ings, especially the passages which speak of the action that man ever performed has no claim to efficacy of the death of Christ, or draw such in- this extent, or any thing like it. It is out of all ferences from these passages, as amount to a dis- calculation, and comparison, and proportion above, pensing with the obligations of virtue; then the and more than any human works can possibly debest method of proving, that theirs cannot be a right interpretation, nor theirs just inferences, is by To what then are we to ascribe it, that endea. showing, which fortunately, we are able to do,vours after virtue should procure, and that they that it is the very interpretation, and these the will, in fact, procure, to those who sincerely exert very inferences, which the apostles were them- them, such immense blessings? To what, but to selves aware of, which they provided against, and the voluntary bounty of Almighty God, who, in which they protested against. The four texts, his inexpressible good pleasure, hath appointed it quoted from the apostolic writings in this discourse, so to be! The benignity of God towards man were quoted with this view: and they may be con- hath made him this inconceivably advantageous sidered, I think, as showing the minds of the offer. But a most kind offer may still be a condiauthors upon the point in question more determi- tional offer. And this, though an infinitely gra. nately than any general exhortation to good works, cious and beneficial offer, is still a conditional ofor any general denunciation against sin could do. fer, and the performance of the conditions is as I assume, therefore, as a proved point, that what- necessary as it it had been an offer of mere retriever was said by the apostles concerning the effi-bution. The kindness, the bounty, the generocacy of the death of Christ, was said by them un-sity of the offer, do not make it less necessary to der an apprehension that they did not thereby in perform the conditions, but more so. A condiany manner relax the motives, the obligation, or tional offer may be infinitely kind on the part of the necessity of good works. But still there is the benefactor who makes it, may be infinitely beanother important question behind; namely, wheneficial to those to whom it is made. If it be from ther, notwiihstanding what the apostles have said, a prince or governor, may be infinitely gracious or may have meant to say, there be not, in the nature and merciful on his part; and yet, being condiof things, an invincible inconsistency between the tional, the condition is as necessary, as if the ofefficacy of the death of Christ, and the necessity fer had been no more than that of scanty wages of a good life; whether those two propositions can, by a hard taskmaster. in fair reasoning, stand together; or whether it In considering this matter in general, the whole does not necessarily follow, that if the death of of it appears to be very plain; yet, when we apChrist be efficacious, then good works are no ply the consideration to religion, there are two mislonger necessary; and, on the other hand, that if takes into which we are very liable to fall. The good works be still necessary, then is the death first is, that when we hear so much of the exceedof Christ not efficacious.

ingly great kindness of the offer, we are apt to Now, to give an account of this question, and inter, that the conditions upon which it was made, of the difficulty which it seems to present, we will not be exacted. Does that at all follow must bear in mind, that in the business of salva- Because the offer, even with these conditions, is tion there are naturally and properly two things, represented to be the fruit of love, and mercy, and riz. the cause and the condition; and that these kindness, and is in truth so, and is most justly so two things are different. We should see better to be accounted, does it follow that the conditions the propriety of this distinction, if we would allow of the offer are not necessary to be performed ? ourselves to consider well what salvation is: what This is one error into which we slide, against the being saved means. It is nothing less than, which we ought to guard ourselves most diligent. after this life is ended, being placed in a state of ly; for it is not simply false in its principle, but happiness exceedingly great, both in degree and most pernicious in its application; its applicaduration; a state, concerning which the following tion always being to countenance us in some sin things are said: '“ the sufferings of this present which we will not relinquish. The second misworld are not worthy to be compared with the take is, that when we have performed the conditions, glory that shall be revealed.” “God hath in store or think that we have performed the conditions, for us such things as pass man's understanding." or when we endeavour to perform the conditions, So that, you see, it is not simply escaping punish- upon which the reward is offered, we forthwith ment, simply being excused or forgiven, simply attribute our obtaining the reward to this our per. being compensated or repaid for the little good we formance or endeavour, and not to that which is do, but it is infinitely more. Heaven is infinitely the beginning and foundation, and cause of the greater than mere compensation, which natural re- whole, the true and proper cause, namely, the ligion itself might lead us to expect. What do kindness and bounty of the original offer. This the Scriptures call it? “Glory, honour, immor- turn of thought likewise, as well as the former, it tality, eternal life.” “To them that seek for glory is necessary to warn you against. For it has and honour and immortality, eternal life." Will these consequences; it damps our gratitude to God, any one then contend, that salvation in this sense, it takes off our attention from Him. and to this extent; that heaven, eternal life, glory, Some, who allow the necessity of good works to honour, immortality; that a happiness such as salvation, are not willing that they should be called

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