sincere obedience; and that these rewards are of course the fruits of free and unbounded grace,

9. We ought to caution against false and dangerous inferences, which may possibly be deduced from the doctrine we have established. And,

Because obedience to the laws of God cannot profit the Almighty, nor make him our debtor, we are not therefore to conclude that they are unprofitable to ourselves, or unproductive of our own happiness. Different are the lessons taught us, both by revelation and reason. The former instructs us that godliness is profitable to all things, having the promise of the life that now is, and of that which is to come; that the statutes of the Lord are right, rejoicing the heart, and that in the keeping of them there is great reward; while experience evinces that there subsists an intimate connection between virtue and happiness; and that whoever sincerely aims at the discharge of his duty,

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reaps present advantages from his obedience.

The

righteous is not only more excellent, but happier also than his neighbour. Besides laying the best foundation for the enjoyment of health, reputation, and competent worldly possessions, he secures peace also to

his own mind, he enjoys the consciousness of rectitude, and lives in the hope of heaven hereafter. But,

10. As we are not to conclude from the doctrine considered, that obedience to the will of God will be unprofitable to ourselves, so neither are we to infer. that it will be unprofitable to others. Though our goodness extendeth not unto God, yet our fellow creatures are interested in it, and much of their happiness depends upon it. The laws of God, like their great author, are holy, just and good; and were they more perfectly obeyed, the condition of human nature would proportionably improve. The happiness of individuals depends much upon the virtuous conduct of those connected with them, as well as on their own; and to those who practice what is just and true, lovely and of good report, are we indebted for many of the most valuable blessings of life. Whence spring the miseries of which such complaints are continually made, but from the follies and vices of men? Whence come public wars and private contentions, but from the ungoverned passions of mankind? On the other hand, what blessings do men become to each other, where the duties of morality and religion are strictly

and faithfully obeyed. How is this desert wilderness changed into a paradise, and earth resembles heaven.

11. Lastly. Because our best service and most complete obedience cannot make the Almighty our debtor, we are not therefore to conclude that they are of no value in his sight, or will contribute nothing towards securing his favour. This is a dangerous error, into which some have fallen, through indiscreet zeal against the doctrine of merit, and injudicious jealousy for the honour of divine grace. To say that the good actions of the best of men can give them a claim of right to the everlasting rewards of heaven, to say that good works have any merit in them, is evidently absurd. But to depreciate them; to represent their practice as of no efficacy in obtaining the divine favour, is certainly wrong. It leads incautious men, under the influence of licentious passions, to treat the obligations of morality with indifference; to think it a matter of no consequence whether they be virtuous or vicious, and to separate religion from morality; to dissolve moral obligations, and open a wide door to dissoluteness and impiety. Though a servant may not merit reward of his master for the punctual dis

I

charge of his duty; still in such a discharge he may meet his master's approbation and favour. The scriptures expressly inform us that the Lord loveth the righteous, and hath respect unto their ways; that he meeteth them that rejoice to work righteousness, them that remember him in his way; and again, that those who have believed be careful to maintain good works.

12. In a word, though our good actions, even upon the supposition that we had done all that was commanded us, cannot merit the exceeding great reward promised in the gospel; still they are the indispensa ble condition of our obtaining it. Though at the best we are unprofitable servants; it is not less our duty to obey the laws of God, with sincerity and steadfastness. Though our virtues can give us no claim to future happiness, still they may render us the objects of divine approbation; and divine approbation insure to us, as our future recompense, that eternal life, which is the free gift of God, through Jesus Christ our Lord.

PART VI.

DOCTRINE OF REGENERATION,

1. THE common mode of instruction amongst the oriental nations was by figures or parables. The wisdom of the east loved to go adorned in flowers, and by means of the imagination to find its way to the heart. This mode of instruction was frequently honoured by our Lord's adopting it. Accommodating

himself to the practice of the east, and to the manners of the Jews, he wrapt up his wisdom in this veil, and delivered his doctrines to the people in figures, and in parables. It will easily be perceived that the doctrine of regeneration is of this figurative description; and this circumstance has given scope for fancy to pourtray a thousand as visionary notions respecting it, as irrational and absurd, as that which struck the mind of Nicodemus, when he inquired of our Lord, who first proposed it to him; how can a man