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ments have done for us! We, who are infinitely less“ before God than David was before king Saul - we, worms of a day, are so blinded by prejudice, as to think it beneath us to mind the offers of the King of kings, or to strive for the rewards of the Lord of lords !

Wo to him that ftriveth in generosity with his Maker! Let the potsherd Prive thus with the potsherds of the earth: but let not the clay say to him that fashioneth it, 'What

doeft thou when thou stirrest me up to good works by • the promise of thy rewards ? Surely, Lord, thou for• gerteft, that the nobleness of my mind, and my doc• trire of finished salvation; make me above running for a reward, tho' it should be a life of glory, and Thyself. Whatever I do at thy command, I am de' termined not to demean myself; I will do it as Araunah, like a king. What depths of antinomian pride may be hid under the covering of our voluntary humility?

(8) The Calvinists of the laft century, in their lacid intervals, saw the absolute neceflity of working for heaven and heavenly rewards. We have a good, practical discourse of J. Bunyan upon these words, So run that you may obtain. The burden of it is,

will have heaven you must run for it.Whence he calls his sermun, " The heavenly footman.· And Matchew Mead, † a faunch Calvinist, in his treatise on The


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+ As a proof of his being found in the doctrines of Calvinijtic grace and confufion, I present the reader with the following passage taken from the fame book printed in London 1683--P. 307. “ A believer “ is under the law for conduet, but nct for judgment, &c. It is the “ guide of his path, but not the judge of his state. The believer is “ bound to obey it, but not to stand or fall by it" (That is, in plain english, He should obey, but his disobedience will never bring him under condemnation, and hinder him to stand in judgment ) “It is “ a rule of life, &c. and therefore it obliges believers as much as “ others, tho' upon other motives, &c. For they are not to expect “ life or favour from it, nor fear the death and rigour that comes by “ it. The law has no power to justify a believer, or condemn him, " and therefore can be no rule to try his state by." - In Hat oppofi

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good of early obedience, p: 429, says with great truth : * Maintain an holy, filial fear of God: This is an ex• cellent preservative against apostacy, By the fear of the Lord men depart from evil, says Solomon; and he • tells you, The fear of the Lord is the fountain of life, whereby men depart from the snares of death; and

backsliding from Christ is one of the great foares of · death. Think much of the day of recompense, . and of the glorious reward of perseverance in that

day : Be thou faithful unto death, and I will give thee a crown of life. It is not those that begin well, but those who end well, that receive the crown. It is not mercenary service to quicken ourselves to obe.

dience by the hope of a recompence. Omnis amor mercedis non eft mercenarius, &c. David said, I have

hoped for thy salvation, and done thy commandments. • He encouraged himself to duty by the hope of glo

ry, &c. Hope of that glorious recompence is of great service to quicken us to perseverance. And to the same end does the apostle urge it : Be unmoveable, always atounding in the work of the Lord, for

as much as je know that your labour is not in vain in the Lord.'

(9) When voluntary humility has made us wise above what is written by the apostles, and by our forefathers, it will make us look down with contempt from the top of our fancied orthodoxy upon the morives, by which the prophets took up their cross, to serve God and their generation. When St. Paul enumerates the works of Moses, he traces them back to their noble principle, faith working by a well-ordered felf-love [a love this, which is inseparable from the love of God and man; the law of liberty binding us



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tion to the general tenor of the scriptures, thus summed up by St. John, In this, namely committing, cr not committing fin, the ckiler » of God ARE MANIFEST, and the children f the D vil. What ih.s äuthor füys is true, if it is understood of the Alamic law of innccence; b t if it is extended to St. Paul's law of Christ, and to St. James's laru of literis, it is ore of the dangerous terets that support the chair ut De antinc mian man of fino

to love our neighbour as ourselves, and God A DOVE ourselves] He chose, says the apoitle, to suffer afliction with the people of God, rather than to enjoy the pleasures of fin, &c. But why? Because he was above locking at the prize ? Juit the reverse : because he had respect to the recompence of reward, Heb. xi. 26.

(10) In the next chapter, the apoitle bids us take Christ himself for our pattern in the very thing, which our gospel.refiners call mercenary and base : Looking to Jefus, says he, who, FOR THE Joy that was jet before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God: the noble seward this, with which his mediatorial obedience was crowned, as appears from these words, He became OBEDIENT unto death ; WHEREFORE God also hath highly exalted him. If the scheme of those who refine the ancient gospel appears to me in a peculiarly-unfavourable light, it is when I see them impose upon the injudicious admirers of unscriptural humility, and make the fimple believe, that they do God lesvice when they indirectly represent Chritt's obedience unto death as imperfect, and him as mercenary, actuated by a motive unworthy of a child of God. He says, Every one that is perfect, shall be as his master : but we [fuch is our consistency ! ] loudly decry perfeaion, and yet pretend to an higher degree of it than our Lord and Master : For he was not above enduring the cross FOR THE JOY of fitting down at the right hand of the throne of God: but we are so exquisitely perfect, that we will work gratis. It is mercenary, it is beneach us to work for glory!

(u) I fear, this contempt is by some indirectly poured upon the Lord of glory, to extol the fpurious free-grace who is sister to free-rwrath ; and to persuade the limple, that “Works have nothing to do with our final justification and eternal salvation before God: a dogma this, which is as contrary to reason, as it is to fcripture and morality; it being a monstrous imposition upon the credulity of protestants, to assert, that works, which God himself will REWARD with final justification and eternal falvation, have nothing to do with that justification and that salvation before Him : Just as if the thing rewarded had nothing to do with its reward before the Rewarder !

(12) The most rigid Calvinists allow, that St. Paul is truly evangelical ; but, which of the sacred writers ever spoke greater things of the rewardableness of works than he ? What can be plainer, what stronger than these words, which I must quote till they are minded : Whatsoever ye do, do it heartily, as to the Lord, &c. knowing [i. e. considering] that of the Lord ye shall receive the reward of the inheritance. But he that doth wrong, shall receive for the wrong which he hath done : for there is no refpečt of perfons, Col. ij. 23, &c. Again : Whatsoever a man Joweth, that shall he also reap : for he that soweth to his flesh, Mall of the flesh reap perdition ; but he that soweth to the spirit, fall of the spio rit reap everlafting life. Gal. vi. 7, 8.

From those fcriptures it is evident, that doing good or bad works is like fowing good or bad seed ; and that going to heaven or to hell, is like gathering what we have fown. Now, as it is the MADNESS of unbelievers to low wickedness, and to expect a crop of happiness and glory; so it is the wisdom of believers to fow righteousness, expecting to reap in due time if they faint not. Nor do we act reasonably, if we do not fow more or lefs with an eye to reaping : for if reapinz is quite out of the question with protestants, they may as wisely fow chaff on a fallow, as corn in a plowed field. Hence I conclude, that a believer may obey, and that, if he is judicious, he will obey looking both to Jesus and to the rewards of obedience ; and that the more he can fix the eye of his faith upon his exceeding great reward, and his great recompence of reward, the more he will abound in the work of faith, the patience of hope, and the labour of love.

(13) St. Paul's conduct with respect to rewards, was perfectly consistent with his doctrine. I have already observed, he wrote to the Corinthians, that he so ran and so fought, as to obtain an incorruptible crown; and

it is well known, that in the Olympic games, to which he alludes, all ran or fought with an eye to a prize, a reward, or a crown. But in his epiftle to the Philippians, he goes itill farther ; for he represents his running for a crown of life, his presling after rewards of grace and glory, as the whole of his business. His words are remarkable : This one thing I DO: forgetiing those things which are behind, and REACHING FORTH unto those things which are before, I PRESS towards the mark, FOR THE Prize of the high calling of God in Christ Jesus. And when he had juft run his race out, he wrote to Timothy, I have finished my course : henceforth there is laid up for me, as for a conqueror, a crown of righteousness, which the Lord, the righteous Judge shall give me at that duy -- the great day of retribution. As for St. John, when he was perfected in love, we find him as mercenary” as St. Paul: for he writes to the elect Lady, and to her believing children, Look to yourselves, that we lose not those things which we HAVE WROUGHT, but that we receive a FULL REWARD.

(14) When I read such scriptures, I wonder at those, who are so wrapt up in the pernicious nocion, that we ought not to work + for a life of glory; as to over


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+ Truth is so great that it sometimes prevails over those, that are prejudiced against it. I have observed that Dr. Crisp himself, in an happy moment, bore a moft noble testimony to undefiled religion. Take another instance of it. In the volume of the Rev. Mr. Whitefield's sermons taken in short hand, and published by Gurney, p. 119, that great preacher fays, First we niuft work for spiritual life, afterwards From it.” And

P. 153, 154, he declares : “ There are numbers of poor, that are ready to perish ; and if you drop " something to them in love, God will take care to repay you when

you come to judgment.I find but one fault with this doctrine. The first of those propositions does not guard free grace so well as Mr. Wesley's minutes do. We should always intimate, that there is no working for a life of glory, or for a more abundant life of grace, but from an initial life of grace, freely given us in Christ BEFORE any working of our own. This I mention, not to prejudice the reader against Mr. Whitefield, but to show, that I am not so prejudiced in favour of works, as not to see when even a Whitefield, in an unguarded expression, leans towards them to the disparagement of free grace,

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