itself? There is one inference they would hardly fail to draw; that Christ and the preacher were at variance. He might attempt to explain, to prove that neither the motive, nor the end could be pure, if the man were destitute of faith, and he might say much more; but all this would appear out of season, and not in the spirit of his divine Master. Besides the subject of our present animadversions is not motives but actions.

I shall now state what appears to me the genuine doctrine of the scripture on the subject,; and with the more freedom, because I consider it to be of great importance. As the papists and others have made too much of works, and thereby veiled the glory of Christ; so many protestants have made too little use of them, and thus obscured the doctrine of distributive justice, and enervated the exertions of man. The doctrines of grace have been handled with so little spiritual wisdom and prudence, that many have inferred their obedience to the command would be of no advantage. The effect in both cases has been practical antinomianism.

When the works of unregenerate men are viewed in the motives of those who perform them, and the ends they have in view, they have in those respects the nature of sin; yet the works themselves, as to the matter of them, and so far as that is concerned, may be good,

in opposition to what is actually evil. In that respect, or so far as they are externally right, I conceive that God may approve them; and that he not only does so, but rewards them I doubt here in a way suited to their nature.

not but many, who, when children, were respectful and obedient to their parents, though they remain unconverted, are reaping in Providence a reward for their filial obedience. As to regenerate persons, who obey from the principles of faith and love, and with a view to the glory of God, they have a reward in numberless blessings here, and in the kingdom of glory hereafter. In the case of both these characters, I consider the reward to be of grace, or free favor, because it appears impossible for guilty creatures to merit any blessing at the hands of God, against whom they have rebellest. It is easy to illustrate the above doctrine by quotations. Few characters have been more vile in transgression than Ahab: yet the all-seeing God noticed and rewarded too that external . hamiliation, which was the fruit of terror. **Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days." Jehu was influenced by ambitious motives rather than a regard to the glory of God in his reformation; yet because in some things he obeyed the letter of the command, the Lord rewarded him and his family with temporal bo

nours to the fourth generation. How wonderful is the condescension of God, that he should not only forbear the stroke of justice, but even reward an outward and partial obedience to his commands, and that in fallen creatures! What an amiable and attractive view is here exhibited of the divine equity and goodness! "All his ways are judgment; a God of truth and without iniquity, just and right is he." How does it remind us of what we elsewhere read, that God is love, that he is good to all, and his tender mercies are over all his works! It is a proof that men in general, are under a dispensation of redeeming mercy, that the goodness of God leadeth them to repentance, and that his longsuffering is salvation. Though the infidel may say, It is vain to serve God, and all things come by chance, we are constrained to adopt the Psalmist's conclusion, "Verily there is a reward for the righteous; verily it is God that judgeth in the earth." Ps. 58.

Upon these principles we may satisfactorily explain many passages, which cannot easily be reconciled with systems of narrower dimensions. The Lord's expostulation with Cain, ster his atrocious deed is readily accounted for. * We are struck with the beauty and propriety of the reasoning in Ezek, 18 and 33, and of Daniel's exhortation to Nebuchadnezzar ↑ We are at no loss to know why our Lord loved the young man, who went away sorrowful; nor

* Gen. 4. 7. t† Dan, 4. 27.

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how the prayers and alms of Cornelius went up for a memorial before God, when he knew not the Saviour.* The Lord loved what was externally right in the obedience of the youth. He approved the sincere attempts of the Roman officer, and met and blessed him in the ways of his own appointment. It is a lesson for ministers and Christians in general. They should love and encourage every appearance of moral good, and exhort all to obedience after the example of their Lord. The slothful servant loses what he seemed to have; but he that diligently improves his talent shall find it abundantly increased. The Lord is a kind Master; and I am convinced that no endeavours to serve him can ever be exerted without some advantage. The works of unregenerate men, who are finally lost, will even have an influence on their future state, as to the aggravation, or mitigation of punishment; for the Lord will render to every man according to his works, and the condition of some will be more tolerable than that of others. As to the notion that our works can entitle us to the favour of God, or that any thing done by a sinner can deserve grace of congruity, these are doctrines which subvert the whole gospel, and to be held in abhorrence by every Christian. But we should beware of the opposite extreme. There are few doctrines which some have not carried farther than the scriptures will bear; and by so doing they have * Mat. 19. Acts 10. ьз

injured the cause of truth. Many are quick enough to discern this, and will eagerly catch at what is carried too far, that they may plead it in excuse for rejecting what is right, It is no small attainment, when we come to the scriptures to learn, rather than to defend what we bring with us. And if any urge the use of a system, I mean not to deny it; but let that system embrace the whole word of God as we find it.

In the same hymn it is asserted that, "to eonvince, and to condemn is all the law can do ;" referring to the case of those who seek justification by it. I think the expression objectionable, chiefly because some persons may infer that the law has no other uses, or that an established christian has nothing to do with it. And I have

reason to believe, that it has been thus understood, though far from the design of the respectable author. It is to be lamented that any should speak slightingly of that law, which the Son of God magnified so much by his sufferings; and which we are bound to love on that account, as well as for its intrinsic excellency; and that any professed christians should be offended at the - minister, who earnestly exhorts them to obey it. Our obedience to the law cannot possibly endanger us; on the contrary a blessing attends it: but it is the trusting to that obedience, and making it a ground of confidence before God, which is the destructive error so often denounced in scripture. See Mat. 5. 19.