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WITH NOTES: (1) True Christians ma;, June Sr/f-hir, but not Selfishness. (2) Evawjdical Faith JForks. (3) Jnmcation hj Faith docs not include a title to Everlasting Rcivard. BY THE REV. J. S. EVAXS, The Children's llnme, Hamilton, Ont., Author of "Christian Predkstlnation." (to Buflfer with ChrUt. in order to reign with ilim.) TOROJs'TO : WILLIAM BRIGG8, 80 KING-STBEET EAST. 18«0. PREFATORY REMARKS. "There is one weak point in Methodism," said one of lier friends. " It is not as good at koepin- converts as It IS at gaining them. It does not effectually coun- teract tlie temptation to fall away; and, therefore loses many by backsliding." We think this weakness results (a) from not fully keeping up "the Methodist testimony '' that -the work of Methodism is to spread Scriptural holiness," which includes beneficent activity in all well- doing; and (/>) from not pre.--,enting duly one of the Scriptural motives to Scriptural holiness, namely the exceedingly important fact that " God is a rewarder of them that diligently seek Ilim," and has most graciously offered to give every one glorious and everlastincr rewards in proportion to lal)our. ° To revive primitive diligence we must use all the motives that roused primitive believers -to serve God without fear in holiness and righteousness before Him all the days of their life." Tliey aimed at bein^ not only "believers" with respect to doctrine, bu°t saints with regard to conduct ; because they knew that nhe ultimate view and the fundamental intention of all religious truths implanted in men, either by nature IV PHEFATORY IlEMARKS. I ; or teaching, is the practice of virtue. For the word religion, in its very native and original meaning, signi- fies an obligation upon men, arising from the reason of things, and from the government of God, to do what is just, and virtuous, and good; to live in a constant, habitual sense and acknowledgment of God, in the prac- tice of universal justice and charity toward men, and in a regular and sober government of their own passions, under a firm persuasion and continual expectation of rewards and punishments at their proper season, in the eternal judgment of God." — Dr. Clark They expected reward for well-doing. This motive, as well as other ones, wiis frequently before the minds of the ancient worthies and primitive Christians. " Moses had respect to the recompence of the reward." Heb. ii. 2. Paul "pressed toward the mark for the prize of the high calling of God in Christ Jesus." Phil iii. 14. He wished " as many as be perfect " to be " thus minded," and that if any were otherwise minded, " God would reveal even this unto them." He specially called the attention of his brethren in the ministry to this subject. He wrote to Titus, " This is a faithful saying, and these things I will that thou affirm constantly, that tliey which have believed in God might be careful to maintain good works. These things are good and profitable unto men." Titus iii. 8. He said to Timothy, " Godliness is profitable unto all things, having promise of the life that now is and of that which is to come. . . . This is a faithful savin" and worthy of all acceptation. . . . These things com- mand and teach." 1 Tim. iv. 8-11. Mr. Wesley, too, urged holiness ; and presented T ft PREFATORY REMARKS. in lis •u .d ;s e ;h id reward as one of its motives. He said, " In order to reward, there must be an interest in Clirist, and tlien ' every man sliall receive his own reward accordiiifj to his own hibour.' " " We are rewarded accordiuj,' to our works," said he in the celebrated minutes of 1770 A.l). This position yave great offence to some of his contemporaries. It should not on this account be kept in the background. It is suflicient to show clearly that those opponents did " not distinguish things that differ;" that Keward is quite distinct from Salvation, so distinct that Salvation is by faith without works, but Reward is according to works — not merito- rious works, but works of acceptable obedience. Faith saves ; saving faith works ; the works of the saved are rewarded. " Verily there is a reward for the righteous." P.sa. Iviii. 11. " To him that soweth righteousness shall be a sure reward." Prov. xi. 18. " Many of the honours of this world are under no regulation. The last day will rectify this disorder. Ranks will then be adjusted, and precedency set right." — Addison. And we have prophetic assurance that good deeds will regulate the order of celestial precedency for ever. ' * They are noble — they who labour, Whether with the tongue or pen, If their hearts beat true and kindly For their suflfering fellow-men. And the day is surely coming — Loveliest since the world began — When good deeds shall be the patent Of nobility to man. " — WhUticr. To produce all diligence we must use all proper motives. And all proper motives rightly unfolded and yi PREFATORY REMARKS. duly attended to, would arrest the " moral decline of our epoch. 01)edience is retiring rapidly, drawing after her her sister Liberty. They are not yet, tliank God, out of sight, but he who wi./nes to reacli them must make haste — tlieir majestic figures have already half vanished beneath the horizon." — Vimt, Outlines nf Theology. " The doctrines, the positive institutions, and the morality of Christianity, are combined into one regular consistent and inviolable whole, and committed to our fidelity. Whatever God has conlided to us, we must retain, and defend. Whatever he has ordained we must observe. Wliat he has conjoined we must not put asunder." — Dr. Ferricr, of Paisley. ]\Ir. Wesley saw this when he said : — '•The Methodists must take heed to their doctrine, their experience, their practice, and their discipline. If they attend to their doctrines only, they will make the people Antinomians ; if to the experimental part of religion only, they will make them enthusiasts ; if to the practical part of their religion only, they will make them Pharisees; and if they do not attend to their discipline, they will be like persons who bestow much pains in cultivating a garden, and put no fence around it to save it from the wild boars of the forest." " To trust religiously, to hope humbly, to desire nobly, to think rationally, to will resolutely, to work earnestly — may this be mine." — Mrs. Jamicson. " If ye know these things, happy are ye if ye do them." " And behold, I come quickly ; and my reward is with me, to give every man according as his work shall be." — The Lord Jesus. INTRODUCTION. » • What shall wl hi: ^ "ITow soon it is spoken!' said Foster, "but wlio -^iiU n*))ly? Tliiiik how prorouiully this question, liiis mystery concerns us — and in comparison ' itii this, wliat to us all re- sejirches into the const ituH^ii juul laws of material nature ? Wnat all invc-^tigation into the history of past ages ? What to us the future career of events in the proj^ress of states and empires ? What to us what shall become of this globe itself, or all the mundane system ? What AVE shall be, we ourselves, is the matter of surpassing interest." — Jolm Foster. The scenes of future eternity will be the issues of good and evil here, and are " approaching nearer to us every moment, and will be present with us in their full weight and measure, as much as those pains and i)leasures which we feel at this very instant." — Addison, it is wise, therefore, to legard them with due attention and careful deliberation. The bright side of the future is the one to which our eye now turns. On this side are ranged the thinus that belong to everlasting salvation, and those that pertain to everlasting rev/iird. We shall for the present pass transiently over the former, that we may have time to fix our thoughts on the latter. VIU INTRODUCTION. God wishes men to do His will heartily, diligently, and faithfully. Fur this purpose, lie appeals to every right principle of action. lie tells us we should love God, "because he first loved us." God in wondrous goodness created us, in wondrous grace redeemed us, and in wondrous mercy pardons and renews the penitent. He has, therefore, riglitful claims upon our gratitude and love. He made known the extent and sacredness of these claims, by issuing authoritative commands addressed to our consciences ; to bind them with a sense of duty and a conviction of responsi- bility ; as the God, in whose hand our breath is, and whose are all our wavs, he commands us to love and serve Him. He also looks at man in two other views : (1) " As a being capable of becoming himself either happy or miserable ; (2) and of contributing to the misery or happiness of his fellow-creatures, and as, accordingly, furnished with two other principles of action — (a) self- love, and (h) benevolence — designed, one of them to render man wakeful to his own personal interest ; the other to dispose him for giving his utmost assistance to all engaged in the same pursuit." — Grove, Spectator, No. 588. Hence God appeals to our benevolence to others, and to our love to self. Man can be made fully happy only by calling all his powers into full activity. To bring out this varied activity, God appeals by varied motives to all .our forms of love, and to our sense of duty. Love to God, love to our fellow-beings, and love to our own selves, were designed to dwell together in every Christian heart, and co-operate in obeying the law of God. This was plainly taught by our Great Teacher ^1 '4 INTRODUCTION. IX when he said, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neigh- bour as thyself." Matt. xxii. 37-39. There may then be in the same heart, at the same time, a Christian love to God, a Christian love to our neighbour, and a Christian love to self. And tlie various motives sjjoken of sever- ally appeal to these various forms of love. The motives which address our filial love to God make their appeals at all times and in all circumstances. Attention to Him at first draws away our thoughts from all otlier objects to Himself. But we soon perceive that He is deeply and constantly interested in our well-being, and this re- attaches our attention to ourselves and our fellow-beings, and to the wav of securing the highest interests of both. We often hear appeals to our benevolence or compassion and these are sufhcient to arouse us to immediate acts of kindness and charity to man. But there are also times when we are called to attend to our own interests — times of temptation, times of apparently fruitless effort, times of exposure to suffering for righteousness sake, &c., &c. To such sufferers, Christ said, " Leap for joy, for, behold, your reward is great in heaven." Luke vi. 23. Though the last-menLioned motives are the least in comparative importance, they yet, if properly felt, are in themselves weighty enough to turn the scale instantly against all the motives that can be arrayed on the side of sin. These are at once outbalanced, in the attentive mind, by divine promises, and divine threatenings. " Rewards and punishments awarded by omnipotent power afford a palpable and pressing motive which can INTRODUCTION. t i never be neglected, without renouncing the character of a rational creature." — R. Hall. The ancient moralists "could not sincerely approve of virtue as a principle of action always to be depended on, because they had no confidence in a future state of existence ; and without a future state, virtue is not always its own reward. Hence they thought that the condition of man is such that if they have a mind to be just, tliey must act imprudently; and tliat if they, have a mind to act prudently, they must be unjust." — Coltons Lacon, p. 13. But Christians, who take into their consideration the whole existence of man, and the ftict that " God is a rewarder of them that diligently seek him," and a recompenser of those who suffer loss for his sake ; and that the recompense far exceeds all earthly things, can see clearly that " Honesty is always the best policy," and that piety ought to be " steadfast, unmovable, and always abounding in the work of the Lord ;" and that none of the " sufferings of the present time " can harm us if we be " followers of that wliich is good ; for " our light affliction, which is but for a moment, will work for us a far more exceeding and eternal weight of glory." Christian writers are too often content with mere transient allusions to everlasting rewards, yet on these occasions they have made some valuable remarks. I have collected many of these, and with their aid have studied carefully, and tried to present clearly, what inspired men have " written for our learning," that ** the man of God may be perfect, thoroughly furnished unto all good works." 2 Cor. iii. 17. % ANALYSIS OF PRINCIPAL CONTENTS. Tlie promise of Reward revealed to ancient worthies, p. I • and primitive Cliristians, p. 2. Lost sight of or misapprehended in post-apostolic times, p. 2. Magnifies the Grace of God, p. 3. Reward distinct from salvation, p. 3, obtainable on different con- ditions, p. 4. Inattention to this distinction has k-d to error, l>p. 5, 6. The Boundary between them, p. 7. Contents of Present Salvation, of Future Salvation, of Future Reward, j)p. 7-i(). Some finally saved, but not rewarded ; others saved, and re- warded, p. l(j. Diversities of rank, how rendered manilest, p. 16. Not yet revealed to sight, but to faith, p. 19. Future Rewards outvalue all earthly things, p. 20. Most desirable independently of intrinsic worth, p. 21. Reward is of Grace, p. 22. For accept- able obedience, p. 22. Meritorious obedience not commanded, because not possible, p. 22. There may be acceptable obey I)i\ine Providence, p. 56. This motive unwisely overlooked by some Christians, p. 57. And used, but misapplied by errorists, pp. 57, 58. Financial prosperity not the only profit of godliness in this life, p. 58. Reward for Christian suftering, (as well as for Christian work,) p. 59. The highest rewards may l)e attained by the greatest suft'erers, p. 60. The diligence necessary to high reward is also necessary to form those holy habits which would make it safe to put us in an elevated position, p. 61. Having holy habits, we may be favored with assurance that rewards are already laid up for us, p. 62. God has left abundant room for man's rewardablex action, p. 62. He calls every one to some form of benevolent effort, p. 63. Our choice of Church relationship should be wisely made, p. 64. Churches that equally lead to everlasting salvation, do not lead to the same degree of reward, p. 64. The hope of reward promotes benevolence, p. 66. This doc- trine superior to Utilitarianism, p. 66. It is important, therefore, li XIV ANALYSIS OF PRINCIPAL CONTENTS. to add to our faith, virtue, «&c., p. 68. To give all diligence to make sure the hope of full reward, p. 70. To say that all dili- -N gence in well-doing is necessary to secure salvation, is to teach salvation by Avorks, p. 70. This diligence prevents backsliding, ' p. 70. " Lay up for yourselves treasures in heaven," p. 70. Treasures laid up on earth, may not be for yourselves, p. 70. The tem- porary loiterer left forever behind, p. 72. Past unfaithfulness does not prevent repentance, and renewal unto present acceptable obedience, p. 72 ; though it may lessen the degree of present obedience, p. 72. If a backslider dies in sin, "all his righteous- ness shall not be mentioned" in the day of reward, p. 72. Act at once on these motives lest you forget them, p. 72. Let the aged repent now in time to do some good acts, p. 73. No reward for well-doing not commenced before the hour of death is definitely anticipated, p. 73. This knowledge greatly changes the character of probation, p. 73. The common trial, p. 73. Few known cases of death-bed repentance, p. 74. The last generation cannot know the closing hour by the numbex of their years, or the state of their health, &c., pp. 74, 75. Even " the wise virgins" will not know it, p. 75. We may possibly be that last generation, p. 75. Some wlio think all in heaven are on one level of happi- ness and glory, infer that death-bed penitents cannot get there at all, p. 70, They may be saved, but must be left without a crown, &c., p. 76. Let us, like Paul, "press toward the mark," &c., p. 76. So steadily, that we may say with him, " There is laid up for me a crown of righteousness," p. 77. Remember, reward is but one, and the lightest one, of the Christian's motives, p. 77. Christian teachers should more frequently attend to the inspired counsel, " These things command and teach," p. 78. Should think of this subject when appointed to toilsome work, p. 78. ANALYSIS OF PRINCIPAL CONTENTS. XV PART 11. THE MILLENNIAL REWARD FOR HOLY MARTYRS. Exposition of Rev. xx. 4-6. This celebrated passage often alluded to, variously interpreted p. 79. Points of general agreement, p. 79. Points "of difference! p. 80. Is the "first resurrection" literal or figurative? p 8o' Reasons for concluding that it is literal, p. 80. Reasons against a hgurative sense, p. 81. Who are to have tliis " first resurrection I " Martyrs, p. 81. To assume that all saints will have it is to make It contradict the words of Christ, p. 82. Where will they rei-n with Him i p. 83. In heaven, fot Christ is to remain there, t^ll " all enemies" (and, therefore, till '' the army of Gog and Magog," organized at the close of 1,000 years) are put down, p. 83. "^The Design of the Millennium ; to confer special honour on those wlio serve God without fear in times of persecution, p 84 Hence is not a favour shown to the latest generation only, but to all faithful witnesses unto death, throughout all generations, p. 84. The New Jerusalem above was probably prepared for the risen and glorified humanity of Christ, p. 84.* ''The judgment given unto them "designated that they had a claim to the title of holy martyrs, and their peculiar honours, p. 86- Ancient believers desired to share this honour, p. 86. Those who think that tlie millennium will be on earth, involve themselves in insuperable difficulties, p. 87. To suppose that manv after a millennium of holiness and happiness may fall away, and form * It was intended to add, "and for the saints who came out of their graves immediately after H« did," that were specially "His during his presence" on earth, « t*, 'nccpovensed after death, that he could not reach either the author or the origin of it." We, who have been favored with the precious light of reve- lation, know that it has a divine origin, and has been early recorded in the Scriptures of truth. God said, " Fear not, Abiam : I am thy shield, and thy exceeding great reward." Gen. XV* 1 . Moses was taught to have " respect to the recom- pense of the reward," — Heb. xi. 26 — and so were others under that dispensation. The New Testament disciples had still more fervent regards. Their great Teacher counselled them 1 'W -J:i;iii i b. i .| | CHRISTIAN UEWAKDS. ! I J .,, i I to " lay up treasures in heaven." Paul " pressed toward the mark " at the end of the Christian racecourse, ** for tlie prize of the high calling ol God in Christ Jesus." Phil. iii. 14. And exhorted " as n)any as be perfect to be thus minded." V. 15. Peter encouraged " the elders scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia," to " feed the Hock of God," and "be ensaniples " to them, by assuring them " when the Ciiief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Peter v. 4. Paul moved the Galatians to be liberal to their teachers, by telling them " whatsoever a man soweth, that shall he also reap.'' Gal. vi. 7. And he said to almsgivers, " He which soweth sparingly shall reap also spari4)gly ; and he which soweth bountifully shall reap also bountifully." 2 Cor. ix. 6. And he urged servants to be obedient to tlieir masters, because " whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." Eph. vi. 8. He told Timothy to " charge them that are rich in this world that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." \ Tim. vi. 17-11). It is plain, therefore, that this subject occupied a promi- nent j)lace in the minds of ancient worthies and primitive Christians. But we sadly find that their professed followers soon ceased to cherish the high asjnration which seeks " the praise of God," and those rewards which will render it for ever visible ; and adopted in its stead that low ambition which looks chiefly to the praise of man, and minds earthly things ; and were ere long ready to enter into alliance with unholy men, and with false maxims and doctrines, for the sake of better subserving their low-minded aims. With this change crept in the darkness which so early, and with such weari- some length, overspread the Chiistjan Church. In this dark- CHRISTIAN REWARDS. i toward the for tlie prize Phil. iii. U. LIS minded." tluoughout ,," to •* feed by assuring shall receive V. 4. Paul rs, by telling e also reap.' ^hich soweth hich soweth ix. 6. And ters, because nie shall he Eph. vi. 8. in this world rks, ready to in store for o come, that 7-19. ied a ])romi- id primitive sed followers seeks " the render it for ow ambition inds earthly alliance with , for the sake h this change such weari- In this dark- 4 ness many lost sight of the rewards of righteousness to bo given by the Eighteous Judge. ]\lany others grossly mis- aj^prehended them, and consequently became prejudiced against them. Happily the great piinci)>les of evangelical truth have dawned again upon the Church ; but do even those who gladly recognize and earnestly contend for these, give that place and that prominence to the promise of reward as a motive to Christian obedience, which the primitive Christians did I We think they do not. Some strangely fear to do so. 1'hey imagine it would be inconsistent with orthodox zeal for salva- tion by the free and unmerited grace of God, through faith in the mediation of the Saviour. But there would be no inconsis- tency whatever. God receives belitiving penitents graciously and forgives them freely, and adopts them into his family, and sanctities them by the grace of his Holy Spirit, But he goes farther : to preclude all idea that they coiild repay his kindness, he " holds out to them an exceeding great reward for even the least act of obedience that may be done by them. Thus does he bring it to pasK that, so far from diminishing, they constantly increase, the debt of gratitude they owe to him by all their subsequent endeavours in his service ; for he so greatly exceeds their doings by his rewards that the more they try to do for him, they become the more indebted to him." " Such being the case, it cannot be dis- puted that the promise of rewards held out to (.'hristian obedience is so far from lessening, that, on the contrary, it magnifies the grace of God in the redemption of sinners." — Crawford on the Atonement, })j). 40;"), 4GG. Others have confounded salvation and reward, and l»y this means de- parted from the way of salvation by faith. The inspired writers show that reward is distinct from salvation, though addeil to it in certain cases. That they represented these blessings as distinct, is evident from the v^ , ' "^ ' W- '. I :" h I I 4 CHUISTFAN RKVVAUDS. fact that they ro])ros('nt them as obtainable on wliolly differ- ent conditions. Tliey re})eatedly assure us that salvation is obtained by fairli without works; and, on tlie other hand, they allirni, just as expressly, that reward will be given accord- ing to works. ]^et us look at souk; of the testimonies that clearly prove these statements. Wlien speaking of salvation they say, *' Not by works of riglitrousness which we have done, but according to his mercy lie Sctved us." Titus iii. 5. Again, " By grace are ye saved through faith . . . not of works, lest any man should boast." Epli. ii. 8, 9. Hence their direction to seekers of salvation is, " Believe on the Lord Jesus Christ, and thou shalt bo saved." Acts xvi. 31. When reasoning on the subject they said, "Therefore we conclude that a man is jnstititMl by faith without the deeds of the law." Rom. iii. 28. .I>ut the very men tliat taught sal- vation without works, taught rewaril according to works. They assert explicitly that " Every man shall receive his own reward according to his own labour," 1 Cor. iii. 8. That God will " render glory, honour and peace to every man that worketh good." Horn. ii. 10. For the appointed Judge has said, " For the Son of man shall come in the glory of his Father with his angels : aiul then he shall reward every man accordin^t to his works." Matt. xvi. 27. "Behold, I come quickly ; and my reward is with me, to give every man ac- cording as his work shall bo." liev. xxii. 12. It is because good works will be rewarded, as well as wicked works pun- ished, that " every woi-k will be brought into judgment, whether it be good or whether it be evil." Eccles. xii. 14 ; 2 Cor. V. 10. Paul called special attention to this doctrine. When writing to Titus, he said, " This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto CHRISTIAN REWARDS. 5 lly (lifier- Ivation is ler hand, on accord- )nies that ' salvation li we have itus iii. 5. . . not ). Hence ve on the is xvi. 31. srefove we lie deeds of caught Sill- to works, eceive his or. iii. 8. every man ,ted Judge ;lory of hia every man Id, I come y man ac- is because vorks puu- judgment, IS. xii. 14 ; lie. When ying, and that they maintain table unto men." Ho assured Timothy that '' Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." And to give proper emphasis to this two-fold statement, he said, " This is a faithful saying and worthy of all acceptation." Then, after mentioning how these thoughts moved him and his (Christian associates to labour, he added, " These things command and teach." And he wrote to the Corinthians, *' Therefore, my beloved breth- ren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." Tit. iii. 8; 1 Tim. iv. 8. 11 ; 1 Cor. XV. 58. Since it is thus clearly taught in the Vv'ord of God that salvation is given to him that worketh not, but believeth ; but that reward will be given to him that doth work ; it is evident that the inspired writers regarded reward to bo wholly distinct from salvation. Yet many readers of the Bible have not here distinguished things that differ. They, as already stated, confound reward with salvation; and then, because the Scripture teaches salvation without works, they teach reward without works ; or, because the liible teaches reward according to works, they teach salvation by works — an exceedingly false and dangerous doctrine. Notwithstand- ing that the prophets and apostles taught reward " according to works," as well as *' salvation by faith only ;" some re- ject the latter doctrine ; because, looking at it alone, they think it makes " void the law." And being " zealous for the law," they contend that good works cannot be secured unless they be proclaimed to be the necessary condition of salvation. Hence they teach salvation by works. Chilling- worth sadly erred here. " I heartily wish," said he, " that by public authority it were so ordered that no man should ever preach or print this doctrine, that " faith alone justi- fies ; " unless he joins this together with it, ** That universal i« 'T i! 1 I Mi I I !i. i 6 CHRISTIAN REWARDS, obedience is necessary to salvation." — Religion of Protestants, p. 3G2. The inspired apostles taught the glad tidings of sal- vation hjj faith only, vnthout making void the law ; be- cause they also taught that the law is still binding on be- lievers ; tliat they are created in Christ Jesus unto good works, and that reward will be given them according to their " own labour." They taught that by the system of salvation we are qualified to do good works ; that by the system of law we are bound to do them ; and that by the system of reward we are still farther stimulated to do them. TI .y made faith, and hope, and love in all its branches, .o unite in sustaining Christian morals. * Good works cannot be secured on Chillingworth's plan. A man cannot work as a Christian until he has first asked and obtained salvation l)y faith. The Scripture plan is, " make the tree good, and the fruit will be good." As Luther said, "Good and pious works never make a good and pious man ; but a good and })ious man makes good works. The fruit does not bring forth the tree, but the tree the fruit." — Ilagenbach, Hist, of Doc. ii. p. 50G. When Tillotson thought that "all the arguments to a good life will be very insignificant to a man that hath a mind to be wicked, when remission of sins may be had upon such cheap terms," he overlooked some of those arguments. Ho did not attend to the fact that besides salvation, there is reward ; and that it is reward tliat cannot be had on cheap terms, for reward is according to labour. But let the Scripture doctrine of good works be under- stood aright, and its due consideration will arrest " the moral decline of our epoch. Obedience is retiring rapidly, drawing after her sister Liberty. They are not yet, thank God, out of sight, but he who wishes to reach them must make haste — their majestic figures have already CHRISTIAN REWARDS. o salvation system of jystem of ■til's plan. irst asked 3 plan is, lood." As iiood and lod works, e tree the ;s to a good a mind to upon such lents. He >n, there is I on cheap be under- rrest " the ng rapidly, yet, thank •each them ve already half vanislied beneath the horizon." — Viaet, Outliaes of Theology. As salvation and reward are distinct, it will be adviHHl)le to look carefully over the contents of each, and to vmrk the boundari/ between them. The salvation spoken of in the Bible is distinguished into present and future salvation. The word sometimes refers (a) to present salvation. " Now is the day of salvation." 2 Cor. vi. 2. (b) And sometimes to future salvation, as when mention is made of " salvation ready to be revealed in the last time."' 1 Peter i. 5 : and when it is said, " For now is our salvation nearer than when we believed." Rom. xiii. 11. (a) Present salvation denotes the personal possession of the followiuGf precious blessings, wliijh, as we shall see, are receive:! by faith. 1st. The pardon of past transgressions — an act by which Gad, as a sovereign, in consideration of the priestly mediation of Christ, delivers penitent petitioners from impending p inisliment justly deserved by them. 2. Justification — an act by which Gjd, in his judicial cip.icity, declares that penitent believers, in consequence of })ardon , are free from the cjndemnatory clauses of the divine law> and are right in reckoning themselves free. 3. Adoption — an act of the divine mind which resolves to make these par- doned sinners the children of God, (thus raising them, for Christ's sake, into the highest relation to God which crea- tures could occupy,) and to prepare and train them for this high destiny. 4. The witness of the Spirit, which conveys to them the gladdening announcement of this act of adop- tion. 5. Regeneration, which instantly gives the adopted ones the nature of children — a measure of filial and obedient love to God, of benevolent love to fellow-men, and of prudent love to self. 6. Entire sanctification, which gives such in- creased ability to this new principle, that they can lovo what is spiritual and holv more than thev love any or all thinijs mr 8 CHRISTIAN REWARDS. f else, and love most the Most Holy. God is thus the ohject of their highest love and admiration, and they would rather retain his favour than gain any forbidden object. (6) 7. The salvation "ready to be revealed" adds to these the im- mediate admission of the sanctified soul, on its departure from the body, into that heavenly Paradise where the blessed Jesus sits on the right hand of God, till the time arrives for entering into tJje everlasting kingdom. 8. The reunion of the disembodied spirit with a resurrection body fadhioned after the likeness of Christ's glorified body. (In- stead of the two last mentioned particulars, however, there will be, in the case of the saints still in the body at the time of Christ's coming to judgment, a change "in the twinkling of an eye," from mortality to immortality.) 9. The admis- sion of all saints in resurrection bodies into the newly-created and everlasting inheritance. 10. And that they may ever serve and enjoy God in that everlasting inheritance, they will get "eternal life "—an everlasting ability for holy activity, an everlasting capacity for holy happiness, in con- scious fellowship with God, and with all his chosen followers. We have classed all these particulars under present and future salvation, because these are all obtained by faith only, as salvation is. We may bring to remembrance a few proofs of this. Pardon and justification are given on condition of faith. " Be it known unto you therefore, men apd brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things," &c. Acts xiii. 38, 39. " Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the fiuth of Christ, and not by the works of the law." Gal. ii. 16. Adojytion and regeneration are by faith. " But as many as received him, to them gave CHRISTIAN REWARDS. lie power to b(>como the sons of God, even to them that be- lieve on his name : which were horn, not of blood, nor of the will of the flesh, nor of the will of num, but of God." John i. 12, 1 3. So the Spirit is received by faith. " Received je the Si)irit by the works of the law or by the hearing; of faith ? " By the latter, for it is added, " that we might re- ceive the promise of the Spirit through faith." Gal. iii. 2, 14. So sanctification, and Paradise, and the everlastin(j in- heritance, are given on condition of faith. Christ sent Paul to the Gentiles that they may receive " inheritance among them which are sanctified by faith that is in me." Acts xxvi* 18. The penitent thief was admitted into Paradise by faith without works. And of the everlasting possession it is said, ** For if the inheritance be of the law, it is no more of pro- mise ; but God gave it to Abraham by promise." Gal. lii. 18; compare Heb. ix. 15. And so also "eternal" life is the gift of God. " The gift of God is eternal life through Jesus Christ our Lord." liom. vi. 23. This is the gift of God's grace to all that are (sv) in Christ our Lord. ** And this is the record, that God hath given to us eternal life, and this life is in his Son." John v. 11. " He that believeth on the Son hath everlasting life." 1 John iii. 3G. " These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life." 1 John v. 13. Believers have already in them a fountain of bliss that springs up eternally. These are the parts of final sal- vation ; added to the parts of present salvation, they make finished salvation. But salvation is not all. The Bible, as we have seen, speaks of rewards too, and represents them as distinct from salvation. Taking the Bible telescope, and looking into the everlasting inheritance, we perceive that there are dijf'erent degrees of glory there. We see some forms shining as " the brightness of the firmament ; " others as the stai'S, and " one 1* 10 CHRISTIAN REWARDS. star (lifreiing from Hriothcr star in glory." Daniel xii. 3 ; 1 Corinthians xv. 41, 42. The description is figurative, being borrowed Ironi our starry heavens. It would be more readily ai>})reciated by the Orientals than by us. Wo recjuire the aid of gla>ses to }jerc(.'ive that the stars have colours of various degrees of splendour — some green, others red, others orange. In the clear atmosphere of Syria and Palestine these dill'erent hues can be easily distinguished by the naked eye.^' Now as it is in the spacious firmament on high, so also is it in the higher heavenly scenery — as one " star diii'ers from another star in glory, so also is the resur- rection of the dead." All the saved will be in heaven, and see Jesus "as he is," and "behold his glory," but not from positions of ecjual nearness. Some will l)e nearer than others ; some will be as far from the glorititd humanity of Jesus as tln^y could be and be in heaven at all. There will be various degrees of celestial precedency — various posi- tions of hononr and influence, various tokens of divine ap- proval. The servant whose "pound gained ten pounds will be made ruler over ten cities;" while the one whose "pound" gained only "five pounds" will be made ruler over only " Hve cities." Luke xix. 17, 19. He will make "the faithful and wise servant ruler over all his goods.' Matthew xxiv. 4.5. Uesides " the abundance of grace," there is also " the gift of righteousness." Ilomans v. 17. These ^fts are bestowed by the Righteous Judge as a reward for righteousness. The Judge of all cannot take " the crown of righteousness " and place it on sin — he can put it on the head of righteousness only. " The crown is the most striking symbol of concjuest, as well as the most signal indication of festivity." We nnist have " the gift of righteousness " as well as " the abundance of grace," in order to soar to the highest rank, and " reign in life," * Nichol'a "Architecture of the HeaTCiis." 'I i CHRISTIAN REWARDS. 11 iiiguished irmanient y — as one the resur- aven, and ; not from irer than inanity of r lie re will ions posi- livine ap- iinds will "pound" over only ike "the s goods.' )f grace," ns V. 17. dge as a nnot take |i sin — he 'he crown ell as the ave " the of grace," 1 in life," and " 1)0 blessed with all spiritual blessin-^s in heavenly places," or among heavenly beings, " in Christ." Roiu. v. 17; Eph. i. 3. Advanced positions, it has been well observed, "are de- sired by the truly wise and good man, because they increase his sphere of usefulness, and enlarge his privilege of doing good." — Prof. Maury. And from the texts just quoted wo learn that such t)rivileges in the future world will be given as a reward. That these positions belong to the system of reward appears plainly from the conditions on which they are conferred, namely, for doing well. God, indeed, is the Author and Giver of all the blessings pertaining to the everlasting state ; but he has resolved to confer them on different conditions, some as gifts of grace on condition of that faith by which we obtain pardon and adoption ; and others as gifts of right- eousness, i.e., as rewards on condition of doing well after obtaining present salvation. These higher positions are bestowed graciously, but not gratuitously. This is plainly taught in the reply made by Christ to the request presented to him by the " mother of Zebedee's children." It has been thought that her name was Salome ; that she was the sister of Mary, the mother of Jesus ; and that presuming on this relationship, which made her two sons the cousins of Jesus, she came forward to ask for them the most prominent places at his disposal. She believes that he is a king, and will reign as such. She re- tains this faith after his own recent announcement of liis approaching crucifixion, for it was "then" she came to him. Falling down before him, she worshipj)ed him, and said, " Grant" — command or say — " that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom." Matt. xx. 20, 21. The Lord Jesus directed his reply to her two sons, probably because they had prompted wr r 12 CHIUSTIAN UEWAllDS. in i : ! i> ! I li her to say wlia she did. " Ye kiu.w not what ye ask." They as yet knew not the precise nature of that everlasting kingdom ; and in particular they knew not that "the highest j)Osts in tlint kingdo!n cmdd not be obtained by them if they should shrink from enduring such sufl'erings as he himself was to endure." — Afet/er. " Are ye able to drink of the cup" — the cu]) of suflering {Me^jer) — *• tliat I shall drink of, and to be baj)tized with the baptism" — the baptism of blood — "that I am baptized with]" Matthew xx, 22. He refers to his martyr baptism, which was so certain, so near, and so much in his thoughts, that it seemed to him as if he was already submitting to it. They say to him, " Wo are able." But a resolution to endure such sufferings while they are yet in the unseen distsmce, may be very inferior to the heroism that actually faces them when present, and that passes triumphantly through them. Besides, such trials dif- fer in intensity, and the highest rewards must be reserved for those who have stood the severest tests. Therefore he added, " But to sit on my right hand and on my left is not mine to give," — by a mere act of favoritism — " but it shall be given" by my judicial decision, "to them for whom it is prepared of my Father." The words "it shall be given" are put in italics, to indicate that they were added by the trans- lators to supply an ellipsis in the grammatical construction of the sentence. It would be better, however, if they had sui)plied it as D". Wordsworth does, thus, " It is not for me to give, but it is for me to adjudge to them for whom it is prepared of my Father." And he has prepared them for the most heroic sufferers in a righteous cause, and the most dili- gent well-doers. It is not by a private act of favoritism, but by a public and judicial 8ct of " the Lord the Righteous Judge," that distinguished positions will be assigned in the everlasting kingdom. Hence it follows that reward ia not given in Paradise, but will be given in the final inheritance CnRISTIAN REWARDS. 13 in certain cases. The admission of disembodied spirits into Paradise is a part of salvation, Imt not of reward. They are represented as looking forward to a future reward. The apostle John, when in prophetic vision glancing far into the future, saw " the four and twenty elders fall upon their faces and worship God, saying, We give thee thanks, O Lord God Almighty . . . because thou hast taken to thee thy great power and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldst give reward to thy servants the prophets, and to the saints, and to them th^c fear thy name, small and great." Rev. xi. 16, 18. This shows that those in Paradise are not yet rewarded — that reward will not be given before the day of Judgment. It is at the day of Judgment tliat the liighteous Judge will give the crown of righteousness. 2 Tim. iv. 8. Between death and the Judgment the souls of the saved will be in Paradise with Christ. But previous to the resurrec- tion, their nature, and therefore their happiness, is incom- plete. When reunited with a body made spiritual and immortal, they will be capable of many additional pleasures. This is another difference between those in Paradise and those in the final inheritance. The conferring of everlasting life in an everlasting inherit- ance is no 2}art of reward. For all the finally saved will obtain these, and yet all will not be rewarded. Some will be finally saved and rewarded ; others will be saved, but not rewarded. This important truth is very impressively taught us in Paul's First Epistle to the Corinthians. — 1 Cor. iii. 4-15. The apostle's words are very instructive, and must be care- fully reviewed. For this purpose, le<>us get into his train of thought. He saw that the Corinthians were more intent on estimating the comparative merits of their leading teachers, than on doing well the work which they themselves had been fS"«^"i!W« li III I u CHRISTUM IlKWAUDS. apj)ointo(l to do. He wroto to tluMii, not to liolp tliem toKcttlo the rc'lativo merit of tlio jq)ostleH, but to imluco theiu to do well their own work, in order to their own reward, lie reminded them that the worl< which he, an an apo.stle, had done among tliem, prepared and left work for them to do. Ho said, "According to tlie grace of God which is given un- to me, as a wise inaster-lmiklor," — that I may bo able rightly to understand tlio noble art of constructing a spiritual and everlasting building 01 a right foundation — "I have laid the foundation, and another buildeth thereon." After the apostle had laid the foundation, he instructed every believing hearer to raise on it a superstructure of personal piety, Christian usefulness, and entire devotedness t) the work of Christ. When Paul said "Another buildetJi thereon," he did not mean another minister. ff building this superstructure was to be done by a minister, Paul himself would have attended to it during "the year and six months" which he spent among them. Acts xviii. 11. Every believer had this other work to do, and should be careful how he did it ; for it may be done in very ditFerent manners one good, the other bad. "But let every man take heed how he buildeth thereon.'' To build in a right way is the work assigned to each be- liever. And the buildings must be placed on the foundation already laid for them. " For other foundation can no man lay than that is laid, which is Christ Jesus." " He who lays no foundation is an unwise builder." Luke vi. 49 And the man who builds with wrong instead of right matei:ials, will be found to be equally ua-yise. "If any man build on this foun- dation, gold, silver, precious stones, wood, hay, stubble." It is sup[)osed that reference is here made to the fact that ancient temples and palaces were constructed with " precious stones," such as granite and marble ; and were ornamented with "gold and silver." And that houses of the ordinary kind were made with "wood" f»r the posts and doors, CHRISTIAN IlEWAllDS. 15 "hay" mixed witli mud for tho walls, and '* straw " for tlio roof. Tlio building now to bo erected must be with materials that will stand an appointed test, and bo j)roof against or- dinary exposures to lire. Paul looks forward to " the day that shall declare it," — old English for " make it clear" — as if that (lay were already near. He sees the fiery test aj)- plieJ to every superstructure. "And the tin; shall try every man's work of what sort it is," whetlier well done or ill done. It has been conjectured that the learned aj>ostlo here alludes to the " historic fact that the city of Corinth was set on tire about 200 years before, by tho lloinan army under JMum- mius ; and that then their stately temples alone remained .standing amidst the universal desolation of the meaner buildings." — Stanley. 80 the apostle sui)posed that some of the figurative buildings to which he refers will stand the tiery test, and that some will not. " If any man's work abide which he hath built thereupon, he shall receive a reward," — for doing the work according to plans and speci- fications, with good materials, and in a workmanlike man- ner. " If any man's work shall be burn(!d," — because he did not select materials that would stand the fiery test — " he shall suffer loss," i.e., loss of reward. He shall in that case forfeit the reward which would have been given to him, too, if his work had stood the required test. But the man who sufiered this loss of reward, did not suffer loss of salvation ; for it is added, " But he himself shall be saved." Though the work was burned up, the workman was saved ever- lastingly. " Yet so as by fire ; " or c/m, " through " the tire. The builder escaped " through the fire " that had destroyed his work. The fire was not a purgatorial tire for the purification of the workman, but a testing fire for the work, to determine whether it was or was not of a rewardable sort. And " the tire through which " one of them rushed was caused by improper materials of his own 16 CHRISTIAN REWARDS. 1 ;i,.,!f U- 1 ' ' .1 V ! 1 k 1_! selection. The workman had felt vainly confident that his work would be found to be all right. He therefore re- mained in the building when the test was applied to it. But his confidence was unfounded ; he soon saw the confla- gration burning up the whole superstructure, and leaving nothing but the foundation ; he rushed through the fire to a place of personal safety, leaving all his work to the consiim- ing flame. Such is the illustration. We must now attend to the spiritual meaning conveyed by it. As it is expressly stated that the Lord Jesus is the foundation here spoken of, and as the two workmen here referred to equally built on that spiritual foundation, it is plain that Paul speaks of two men who equally exercised evangelical repentance and saving faith in the Lord Jesus Christ, who had, therefore, alike re- ceived present salvation, and had equally felt that they ought to do the duties of the saved, so as to obtain the approval of their Divine Master. But in one respect they differed ; one of thtm rightly understood those duties, and performed them so as to obtain a reward. That man was saved and rewarded. The other man did not rightly understand the way of duty ; he showed zeal without knowledge. The work was not approved, and, consequently, the workman was not rewarded. This man " suffered loss " of reward. He did not lose final salvation, however. It is expressly said " he himself shall be saved." He did not err as to the way of salvation, or at least did not fatally err on this point ; he did err as to the way of gaining reward. He wus everlast- ingly saved, but was not rewarded. In order to salvation, then, we must select the right foun- dation ; in order to reward, we must erect a right building on that foundation. Men may agree substantially as to the way of salvation by faith, and be equiiily saved ; and yet so differ respecting the duties of the saved, that the one will be rewarded, and the other not. The doctrine of this import- ^/^^^^'^' CHRISTIAN REWARDS. 17 ant Scripture accordingly is that some will be saved and rewarded, and that others will obtain present and final sal- vation without obtaining reward. Ana the illustration used was intended to impress this thought with " a distinctness that shall never be forgotten." It now appears that the blessings pertaining to the ever- lasting kingdom are of two kinds, (V Gifts of grace, and (2) Gifts of righteousness or rewards ; and that these different things are given on different conditions — the one to the be- liever, the other to the worker. A condition does not, on the one hand, destroy the graciousness of an offer; and, on the other hand, " the graciousness of an offer does not diminish the necessity of a condition. Suppose a prince to promise to one of his subjects, upon compliance with cer- tain terms, a reward of magnitude and value out of all com- petition beyond the merit of che comi)liance. To what shall such a subject ascribe the happiness held out to him 1 It is indeed true that his compliance is a condition of his happi- ness. But the grand thing is the offer being made at all. That is the ground and origin of the whole. That is the cause, and is ascribable to favour, grace and goodness on the pax t of the prince, and to nothing else. It would, there- fore, be the last degree of ingratitude in such a subject to forget his prince, while he thought of himself; to forget the cause, wl.ile he thought of the condition ; to regard every- thing promised as merited." — Archdeacon Paley. Some, overlooking the Scripture testimonies referred to, have n/n'Ly imagined tliat there -. *'■ be equality in heaven, equalit / in all respects. But these can find no warrant for thinkii.g so. Even if there were no rewards at all, there wotdd still be diversity. It is true that everywhere in heaven sin and misery will be t>bsont, and everywhere holi- ness and happiness wil? be prepont. But tliere will be dif- ferences in the degxe^^'d of holiness ; the highest degree of m III! h 18 CHRISTIAN REWARDS. 11' liil : I 11 Ijoliness will not be everywhere present. No creature has yet attained, or ever can attain to, perfection of degrees in holiness or happiness. All there have attained to some degree, and will make mental and moral progress, and will continue to do so through eternity. But as some of them have entered into a holy state hundreds or thousand of years before others, it follows that the former are now ifar in advance of the latter. The stage of progress wlv h these occupy, however, may in due time be arrived at by the others, who will, meanwhile, regard them as de6nite antici- pations in the career of endless progress. Eve;i if there were no reivards, then, there would not be eo'tality in all respects in heaven. The system of reward will r,o< ''iiio» ^ere with the course of progress. It will not r.iiracu >usly ad- vance men to higher degrees of light Hnc". lovt^ ; out will confer special positions and privileges whit h may aid them to progress more rapidly. And, the promise of 'nese is held out as one inducement to all diligence here below. These different positions of precedency will not throw the society of heaven into isolated castes. The most exalted will, at the same time, be the most fully under the influence of love to fellow-beings, as well as of love to God. " The most exalted will also be thj most humble. The highest humility and love will best maintain the communion of brethren, and best avoid the isolation of castes." Beside v all will perfectly acquiesce in the decision of the Righte'^us Judge which assigns them their respective places in the eternal world. The consciousness of having lost reward in whole or in part will not awaken dissatisfaction with the plans and decisions of the Righteous 'Judge. A righteous individual would not wish for a oommendation or reward as high as that given to more diligent and faithful servant.^, and therefore highei than he deserved. In the everlasting kingdom, then, there will be divei'sities CHRISTIAN REWARDS. 19 of ra ik, and these will be regulated chiefly by the system of reward. These diversities of rank ivill be rendered manifest by the different degrees of brightness in the resurrection bodies of the saints. So Paul teaches ; for when he stated that ** one star differed from another star in glory," he added, *'so also is the resurrection of the dead." 1 Cor. xv. 41, 42. The new bodies of God's more faithful servants will be con- formed more fully than those of others to Christ's all-glorious body. And corresi^-nding differences will probably appear in the ** mansions" which are specially "prepared" for each occupant. " I go to prepare a place for v/ow," said the Lord Jesus Christ to some of his followers. John xiv. 2. And it is reasonable to suppose that there will be the same special regard to character in adorning the ** white robes,*' and in jewelling the ** crowns of glory." Rev. vii. 9 ; 1 Pet. V. 4. It may be that Christ referred to one of the glittering crowns of gold when he said of " him that overcometh," '* I will give him the morning star." Rev. ii. 28. Tiiough there will be diversity in the degree of reward, there will be none in the duration of it. Every crown will he an " incorriqHi- ble oney 1 Cor. ix. 25. Some crowns will exhibit a hiiiher number of sparkling gems than others will; but every crown will be " a crown of glory that fadeth not away," " a crown of life." 1 Pet. v. 4; Jas. i. 12. These rewards are as yet held in the distant future, and hence seem "like the stars which, by reason of our remote- ness, appear far less than they really are." Besides, they are not yet revealed to sight, but only ^o faith. If they were now exhibited to our sight, and brought close to our view, their surpassing glory would cast into dimmest shades the brightest and costliest things on earth, and make us wholly impatient to " wait all the days of our appointed time." No room would be left for proVjation, properly so called — for the trial and triumph of principle — our atten- :li! ' 20 CHRISTIAN REWARDS. tion would be instantly attracted, and wholly occupied with the glittering prizes above. Not only so, it is chiefly in flgurative language that they are revealed to our faith ; and figurative words tell us what a thing is like, rather than what it literally is. So that, for this reason, too, " it does not yet appear what we shall be." 1 John iii. 2. We do not yet know the precise forms or appearances of these rewards ; but we do know that they are as precious in the eyes of immortals, as literal crowns are in mortals' eyes, and e.o valuable, that the loss of one of them could not be compensated by gaining the whole of this preso ^t world. Our Divine Prophet intended to teach this, wheii ^^ -:• ">i to his disciples, "For what shall it profit a man, if he SUM- j/ain the whole world, and lose his own souH " Mark viii. 30 ; or rather, " suffer loss as to his soul." For the word used in the Greek Testament should be understood here as it is in 1 Cor. iii. 15, where it expresses only the loss of reward, as is plainly shown by the connection. The preceding verse says, " If any man's work abide which he hath built thereupon," (that is, upon the true foundation — Christ Jesus) he shall receive a re vv^ard. Then it is added, " If any man's work shall be burned, he shall sufier loss," — loss of the reward which the other builder did receive, and which he, too, would have received, had his work stood the appointed test. The loss in this case was loss of reward, without loss of salvation ; for it is added, " but he him- self shall be saved." 1 Cor. iii. 14, 15. Now the same word is used in Mark viii. 36, and we think that it is here, too, used to signify loss of reward. For the Saviour imme- diately proceeds to make express mention of this subject, " For the Son of man shall come in the glory of his Father, with his angels, and then he shall reward every man accord- ing to his works." Matt, xvi 27. Viewed thus, it means that the loss of reward, of even the smallest reward, could not be CHRISTIAN REWARDS. 21 compensated by gaining the whole world ; that the smallest reward will, consequently, outvalue, outshine, outlast, all tliat sin could possibly gain in this world. Even if the sur- passing value of heavenly rewards were not thus stated, it could be rationally inferied from the fact, that God has for centuries been holding them out as a prize with which nothing else within our reach is worthy to be compared, and for the sake of which all ** the sufferings of the present time " should be gladly endured. " Rejoice ye in that day and leap for joy ; for behold your reward is great in heuveu." Luke vi. 23. Reward has value independently of its intrinsic worth. It has been observed by Victor Cousin, that " one of those crowns of oak which the early Komans decreed to heroism, though worth little in itself, was highly valuable when re- garded as the sign of the recognition and admiration of a people." In the present age, too, " honour makes a great pait of the reward of all honourable professions." — Adam Smith, But unspeakably higher honour pertains to a heavenly re- ward, since it expresses the approbation of a God infinite in wisdom, in majesty and glory. And his approbation will be given in the most affecting and impressive matiner. " Blessed are those servants whom the Lord, when he Cometh, shall find watching ; verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them." Luke xii. 37. " We know no utterance of the Saviour," says J. J. Van Oosterzee, D.D., "which holds up so rich and ravishing a reward as this, except perhaps the promise in Rev. iii. 21, * To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.* " This last text alludes, it is thought by Paxton, to the fact that brave veterans, in ancient times, had a military crown handed to them by the general of the 9-> CHRISTIAN REWARDS. i \. s : ' I i •I li army, who, after a public eulogiuna on their valour, placed them next his person. So will the Christian hero be hon- oured by the Captain of our Salvation, and such honour will be of uns[)eakable value, independently of the priceless intrinsic worth of the reward itself. Reward is of grace. It is " in Christ Jesus " that the prize is offered. Phil. iii. 14. It probably was not connected with the covenant of works enjoined on Adam in Paradise. Reward is of grace, and grace will reward bountifully. It will give " good measure, pressed down and flowing over." But reward is, in another respect, "the gift of righteous- ness," for it is given only for acceptable service. Grace will reward welldoing ; it cannot reward sin. The utmost that even grace can do in reference to sin, is to par- Jor. *:., if that pardon be asked for in penitence and faith. Even grace can reward nothing but righteousness, i.e., that oberHencr to God which is acceptable to him. Grace does not ask meritorious obedience as the condition of reward. God never asked a mere creature to render meritorious obedience. No creature was ever made capable of rendering it ; and as God " does not reap where he has not sown," we feel sure he never required it. To state this point plainly is to make it appear a self-evident truth. Dr. Clarke has spoken wisely on this point ; he says, ** To merit anything from God, a man should be able to act independently of God, with powers and energies of which God is neither author nor supporter, and to give him that ort which he had no legal claim." But man is not, and never was able to do this. For man is a creature of God, and owes every moment of his existence, and the full and constant exercise of all his powers, unto God. Could he even now live as pure and perfect as an archangel, this would be no more than his duty. ** None can do more than he ought ; and none by doing his duty can have claims upon his Maker." I. i CHRISTIAN REWARDS. '26 ir, placed t be hon- li honour ! priceless that the connected Paradise, fully. It »» •e ng over, righteous- ain. The is to par- and faith. , i.e.y that condition render capable he has state this ith. Dr. To merit jendently neither which he was able '^es every exercise live as no more ;ht ; and Maker." 5 f None can do more at any moment of his being than he ought to do, at that moment; therefore, present "obedience does not merit anything in reference to the future." It is, there- fore, " demonstrable that no obedience to God, even from the most perfect creature, can merit anything ; and that works of merit, and works of supererogation, are ecpially impossible and absurd." — Discourses by A. Clarke^ D.D., vol. iii. pp. 248, 253. To merit is to have a right to claim some- thing on the ground of having rendered an equivalent ; but man, even in his best state, could not possibly render an equivalent for either the gifts vr the rewards pertaining to the everlasting state. No man can ever repay God's creating love, or Christ's redeeming love. In this respect, too, we are "unprofitable servants." Luke xvii. 10. Ilewards cannot be claimed on the ground of merit or of equity. God was under no obligation whatever to oftier any future rewards. It is accordingly of his grace in Christ Jesus that he thought of ofiering rewards, as additional motives to diligence in his service. " God loves righteousness as much as he hates iniquity," said one, "and although there can be no merit in the best exercise of those faculties which are his free gift, and are sustained by the continual care of his providence, yet it would not have been consistent with his infinite goodness to have required men to serve him for nought. —Dicks Lee. God's infinite wisdom thought it best to leave no room to repay his kindness ; and accordingly, as already observed, he " holds out to them an exceeding .^reat reward, for even the least act of obedience that may be done by them. Thus does he bring it to pass, that so far from diminishing, they constantly increase the debt of gratitude they owe to him by all their subsequent endeavours in his servije ; for he so greatly exceeds their doings by his rewards, that the more they try to do for him, they become the more indebted to him." — Crawford on the Atonement, p. 466. fTP 'III' |;M I i> ill'! 24 CHRISTIAN REWARFS. But though there cannot be meritorious obedience, there mat/ be acceptably obedience. The Gospel remedy is sufl5- cient to enable man to obey the law acceptably. The Gospel finds him in a state of darkness and weakness ; it offers light to that darkness, and help to that weakness. ' It announces in " new covenant " form the gracious proposals of God. "I will put my laws into their mind, and write them in their heart, and I will be to them a God and they they shall be to me a people." If they ask God to do for them what he has graciously submitted for their considera- tion, they get ability to obey his commandment If they refuse or neglect the offered grace, they are justly held responsible for their disobedience to the law — they are then regarded as doubly guilty, guilty of despising the promises and transgressing the commandments. As guilty, they are called on to exercise repentance toward God, and faith to- ward our Lord Jesus Christ. The guilty can hear this call. Hearing the Word, and attending to the Spirit of God, tliey can repent, i.e., feel their guilt, and humble themselves to come to God to confess it, and ask forgiveness for Christ's sake. Coming thus, they can believe; for offers of pardon and renewal are made to such by infinite Truth and Mercy, that they may believe them. " Let the wicked forsake his way . . . and let him return to the Lord, and he will have mercy upon him." They can hear those promises, and faith will come by hearing. " Thus sinners can repent and be- lieve, and sinners only can do so. Repentance belongs not to sinless beings. Justifying faith in Christ is not suited to those who need no atoning sacrifice to procure for them remission of sins, and the gift of the Holy Ghost." Those who repent and believe the Gospel receive the Spirit to create them "in Christ Jesus unto good works," (siri) " for good works, just as the tree may be said to be created for its fruit," — Alford) " which God had before or- CHRISTIAN REWARDS. 25 dained," — or appointed beforehand — ** that we should walk in thera." Eph. ii. 10. And the Spirit was sent also to inspire chosen men to complete the Scriptures, that ** the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. iii. 17. Those who have rightly used these gracious and abundant aids, hav3 been enabled actually to do good works. This is fully evident from the fact that the divine and divinely appointed Judge (who knows the law of God on tho one hand, and the state and conduct of renewed men, on the other,) has told us that he will say to some, " Well done, thou good and faithful servant, thou hast been faithful over a few things," &c. Mat. xxv. 21-23. And so it is written, "Then shall every man have praise of God," — "then shall each man have from God the praise due to him." There is an article before S'jraivoj. Enoch " had this testimony that he pleased God." Hebrews xi. 5. Scripture thus gives both a noble testimony of the servant, and a worthy testimony of the Divine Master, who requires only what is practicable, and is satisfied when it is rendered. It has this record of Zecliarias, and of his wife Elizabeth, " They were both righteous before God," i.e., in the Divine estimation, " walking in all the commandments and ordinances of the Lord blameless." Luke i. 6. Of Dorcas jt is said, " she was full of good works." Acts ix. 36. Paul, when writing to the Thessalonians, said of himself and of some of his fellow- labourers, "Ye are witnesses, and God also, how holily and justly and unblamably we behaved our- selves among you that believe." 1 Thess, ii. 10. The refer- ence made by "we" is probably to "Tiniotheus, who is my beloved son, and faithful in the Lord," 1 Cor. iv. 17 ; and to " Tychicus, a beloved brother and faithful minister in the Lord," Eph. vi. 21 ; and to "the faithful brethren in Christ which are at Colosse." Col. i. 2. These instances furnish 2 26 CHRISTIAN REWARDS. ■\ ■ "I 'i clear and strong proof that Clod's offered grace is sufficient to enable those who accept it, to be, and to do, all that he requires them to be and to do. None can do more than love God with all their heart and soul and mind and strength ; and therefore there is not, and cannot be, any such things as works of supererogation. These have no existence except in the imagination of deceived or deceiving minds ; but there may be, and there have been, works of acceptable obedience. Dr. Hodge says, " The question is not as to the duty of believers. All admit that we are bound to be perfect, as our Father in heaven is perfect. Nor is it a question as to the command of God ; for the first, original, and universally obligatory commandment is, that we should love God with all our heart, and our neighbour as ourselves. Nor does the question concern the provisions of the Gospel. It is admitted that the Gospel provides all that is needed for the complete sanctification and salvation of believers. What can we need more than we have in Christ — His Spirit, His Word, and His ordinances 1 Nor does it concern the pro- mises of God ; for all rejoice in the hope founded on the Divine promise, that we shall be ultimately delivered from all sin." — Br. Hodges System of Theology, Vol. iii., p. 245. The only question is. May this deliverance be perfected during our probationary life ? or, as the Dr. puts it, " Has God i)romised, with regard to sanctification, that it shall be perfected on this side of the grave 1 and, Do we see cases in which the promise has been actually fulfilled 1 " — Ih., p. 246. On these points he avowedly differs with Methodists. But we ask. Did not God promise to implant holiness in persons while in the world ? Certainly He did. The Book teaches and promises this. For *' the grace of God, that bringeth salvation, teacheth us that denying ungodliness and worldly lust we should live soberly, righteously, and godly in this present world." Titus ii. 11, 12. And the lIM CHRISTIAN REWARDS. 27 covenant promise, confirmedly the oath of God, is, that " He would grant unto us that we, being delivered out of the hands of our enemies, might serve Hiui without fear in holiness and righteousness before Him all the days of our life" Luke i. 74. If holiness is promised and should be manifested all the days of our life in *' this present world," why suppose we should wait for its reception until our first days in the next world ] If God's covenant promise and oath make reference to purposed fulfilment in this world, how can those who disbelieve or doubt their fulfilment here be said to have faith in their fulfilment hereafter 1 If His promise fails here, may it not fail there ? If the fruits of the Si)irit must be tainted with sin here, may they not be tainted with sin there also 1 We have also presented inspired testimony to [)rove that the promise of sanctification has been actually fulfilled in this life. Dr. Hodge admits that " those inward exercises and outward acts which are the fruits of the Spirit, are properly designated ' good,' and are so called in Scripture. Acts ix. 36, said of Dorcas, that she ' was full of good works.' In Eph. ii. 10, believers are said to be ' created in Christ Jesus unto good words.' 2 Tim. iii. 17, teaches that * the man of God should be thoroughly furnished unto all good works.' Titus ii. 14, affirms that 'Christ gave Him- self for us that [le might purify unto Himself a peculiar people, zealous of good works.' " But to bring these Scrip- ture testimonies into seeming harmony with his own creed — that these works are *' stained by sin," — he asserts that " there is no contradiction in pronoun ..t;- the same work good and bad." How is this ] Does he apply this remark to the works just mentioned 1 Does he mean that Paul intended to say that believers are " created in Christ Jesus unto " works that are at the same time good and bad ? that Christ intended His peculiar people to be zealous of works I lii ..; I :< ii ! 1 I i ■ 1 ! 1 t i i 2S CHKIUTIAN REWARDS. at the same time good and bad ? " No. How then does he attempt to prove that the name work may be good and bad ] Why, by btating that " these are relative terms, and that the relations intended may be different. For instance, feeding the poor, viewed in relation to the nature of the act " (only without relation to the motive) " is a good work." What, then, did Christ wish His peoi)le to be zeal- ous of acts merely, without regard to moti Surely not. Dr. Hodge goes on to say that feeding the poor, " viewed in relation to the motive which prompts it, may be good or bad." True ; but this does not i)rove that a work may be at the same time gooil or bad. Did not the in- spired writers view the works spoken of in all i)roper relations ] Surely they did. Dr. Hodge says the acts spoken of are " truly and properly good, because : 1. They are, as to their nature, or the thing done, commanded by God ; 2. Because, as to the motive, they are the fruits not merely of right moral feeling, but of religious feeling, i.e., of love to God ; and, 3. Because they ai ^rformed with the purpose of complying with His will, o^ iionoring Christ, and of promoting the interests of His kingdom." — Dr. Jlodge^s Systematic llierdogy, Vol. iii., pp. 23G, 237. But how can a thing " be truly and properly good," and be at the same time " stained with sin \ " Would it be more self-contradictory to talk of honest thieves or heavenly- minded devils ? Inspired writers would not talk thus. James said, " Doth a fountain send forth at thfe same place sweet water and bitter]" James iii. 12. Yet in ignorance or defiance of all these clearly and strongly worded testimonies, some persons deny the possi- bility of rendering acceptable obedience to God in this world; and even seem to think that sinning is indispensable to true orthodoxy and true piety. The cause of their coming to this wrong conclusion will, most probably, be found in the fact CHRISTIAN REWARDH. that thoy often try themselves, and others, by a wrong inter- pretation of the rule of duty, by a standard too high for any creature. They try men, not by the law of God, btit b\ the nature of God. This makes an unspeakably great ditierence. All holy principles are in their highest degree when embodied in tiie nature of God, and exemplified in the divine conduct. But man, being finite, is not commanded to come uj) to the degree in which God has exemplified these princi[>leis. The law only requires man to love with a creature's mind and heart, not with a Creator's mind and heart. It says, " Thou shalt love the Lord thy God with all thy mind and with all thy heart," not with all the mind and heart with which One Person of the ever blessed Trinity loves the other sacred Persons. The law was not intended to define the degree of love which a being of infinite excel- lence and loving-kindness is worthy of receiving \ but the degree of love which humar nature in its original, or in its restored state, is capable of exercising. Not merely has the law regard to man, it has respect to man's diversities of talent. God has given to one man one talent ; to another, two talents ; to another, five ; to another, ten, tkc. And then where " little is given, he requires only little; where much is given, he requires much." He does not r'^quire the same degree of light and love from all creatures. He addresses them separately and individually, ^Thou shalt love with all thy mind and thy heart," not with all the mind and heart possessed by those who have been more highly gifted, or who have made more growth in grace. Martha is not required to love with all Mary's heart ; nor John with all Paul's mind. And God requires now only what ofiered grace could now enable us to do. The offers of grace are made in words as strong and comprehensive as those that express the requirements of the law. " The Lord thy God will circumcise thine heart to love the Lord thy 1 iMi 30 CHRISTIAN REWARDS. God with all thine heart and with all thy soul, that thou mayest live." Deut. xxx. 6. The law does, and always did come down to every renewed man, but not to any unrenewed one. And, as we have shown, persons who have asked and obtained offered grace, have been enabled to obey this equitable law so as to obtain the approbation of the Law- giver. Had the summary of the law given by the Great Teacher been understood as we have just presented it, there would have been no need of supposing, as some writers have done, that the law had its precepts lowered since the fall, for the jmrpose of rendering obedience practicable. Some human interpretations are erroneous and need to be lowered, but to do this would not lower the divine law ; and should not be so represented. The law still demands loving, and not merely sincere, obedience. It still requires obedience with all our heart, and not merely with some part of it. And the pro- visions of the Gospel can enable us to obey with all our heart. Some have rightly perceived that the original moral law is still binding, and that it bears relation of some kind to man's present powers. But they unwisely assume that its obligation implies now, as at first, that those powers are in actual " possession of every kind of ability which is re- quidte to render the required act possible." — Prof. Finney. It is a " first truth of reason " that obligation supposes ability ; but it supposes that that ability may be either pos- sessed by nature — as in the case of Adam in Paradise and angels in heaven — or, that it is attainable through the mediation of Christ. To assert that it implies the former only is to assume that man has not fallen from his original normal state. To assume or infer this, is to fall into tho error of the Pelagians. Man has fallen ; but through grace may get ability for the work required. Hence Methodists CHRISTIAN REWARDS. 31 lat thou ways did irenewed sked and bey this the Law- i Teacher re would we done, fall, for le human ;d, but to not be so ot merely th all our the pro- ,h all our loral law kind to that its srs are in Ich is re- Finney. supposes [ther pos- idise and 3ugh the le former original into tho ^gh grace lethodists assume that obedience is " not due to the native ability of man, but to the grace of God, or supernatural influence of the Spirit," as Dr. Hodge rightly states. — Si/stematic Theo- logy, Vol. iii., p. 255. Others ass(M-t tliat obligation exists where ability is neitiier possessed by nature nor attainable by grace ; but " if the fulfilment of the law is to us im- possible, the rational conclusion is, that the law has not been made l)inding upon us, for God does not command impossibilities.' On the other hand, the assertion that good works cannot be performed in this world, would, if true, overthrow the law of God, as well as the doctrine of reward. It assumes, by necessary implication, that God's law now requires impos- sibilities ; and the moment men adopt this assumption, they " make void the law of God," so far as they are concerned. Rational beings do not, and cannot, feel a sense of obligation to do admitted impossibilities. Sucli persons may talk of the obligation of the divine law, but th( y do not feel it. They talk about the guilt of sinning, but they do not feel personally guilty for not doing impossibilities. When guilt is not really felt, pardon cannot be -'ncerely and penitently asked. If they should, in some moment of inconsistency with themselves, cherish sounder thoughts which are fitted to lead them to repent, and to ask in faith grace sufficient for them ; yet if they returned again to the notion that good works are impracticable, they could not then do them ; for no rational being puts forth full, deliberate and continuous efforts to do admitted impossibilities. It is, because it is so dangerous to deny the practicability of acceptable obedience, and so important to believe it, that we have taken time to show that the plan of salvation not only proposes to render obedience practicable, but employs agencies and means amply suflScient to accomplish its purpose. The man who got the " one talent " fell into error on this ri IH ii'i i fi ■ i i: t 32 CHRISTIAN REWARDS. point. He unwarrantably inferred that the task assigned him was an impracticable one; and therefore resolved to make no effort to do it, and so buried his talent, and became a *' wicked and slothful servant." The doctrine of acceptable obedience, and of reward for it, was not pleasing to him. It is not pleasing to any procrastinating sinner, to any in- corrigible backslider, or slothful professor. It could not please such, and be, at the same time, an important part of " the truth that is according to godliness." Nothing but deceitful error could soothingly encourage such characters. A doctrine that opposes and condemns their disinclination to work for God, will probably awal: their opposition and contradiction. They may not openly assume the daring pro- fanity of calling God a hard Master ; and yet they may do it indirectly. Addressing such, one asks, " Do you not virtu- ally affirm that you are required to pursue a path which you are unable to discover, and perform duties which exceed your utmost strength ; that it will not be right in your Judge to punish you for a lack of a religion you can neither under- stand nor practice?" — Jiev. J. C. Granberri/, A.M. According to the order of experience^ then, there is first, present salvation, then comes acceptable obedience ; and re vard will follow in due time. "Without salvation by faith there is no ability to obey acceptably 3 without acceptable obedience there will be no reward. "Every man will receive his own reward according to his own labour." Reward will be for our " own labour " (1 Cor. iii. 8), and, therefore, not for the labour of another in our stead. Though Chris*- died in our stead, He did not obey in our stead. He obeyed, as our example, and requires us to imitate that ex- ample. Had Christ obeyed in our stead, he would not have died in our stead, for the law does not demand obedience and death, but obedience or death. When law has been transgressed, its first requirement is, "thou shalt die." CHRISTIAN REWARDS. 83 When this condemnation is removed through Christ, who died in our stead, and makes intercession for the penitent, then obedience to the precepts of the law is th(; imme- diate requirement ; and Christ writes the law in our mind and in o.ir h^art, that we may personally obey it. God judgrs and rewards individually, therefore every man must think and act for himself. This personal obedience mast proceed from right prin- ciples in order to be accej>ted and rewarded. The apostle so taught when he said, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity " {i e. love, that religious love which is 'the fruit of the spirit,') "it profiteth me nothing." 1 Corinthians xiii. 3. The outward act of giving to the poor is no proof of this charity. The outward gift may pro- ceed from vanity, superstition, or hatred to dependent rela-. tives. What is given from a wrong spirit is not rewardable. " If ye give alms to be seen of men, ye have no reward of your Father, who is in heaven." Matt. vi. 11. You must act as directed, " otherwise ye have no reward." Many pecu niary contributions will be adjudged to be unrewardable. Right doing, as well as riglit giving, must proceed from right principles. Without these there cannot he acceptable obedience. Acceptable obedience is the fruit only of love ; and love is the fruit only of grace ; it is only the Spirit Divine that can circumcise the heart to love. An unregener* ated heart does not love Gxl, and does not love others, be- cause dear to God, and therefore, while in that state, can do nothing that is rewardable. The Scriptural order is, first, present salvation, then acceptable obedience, and then re- ward. To get the heart regenerated by the Holy Spirit at the earliest |)08sible moment is our highest interest, as well as our bounden duty. While persons remain without this love, they are omitting rewardable obedience, and forfeiting 2* 34 CHRISTIAN REWARDS. I I ;i 'I l,i everlasting rewards. God, acting according to the grace of the plan of salvation, did indeed pardon the penitent thief in his last moments ; but he could not say to him " well done, good and faithful servant," hence lie cannot reward him. lie will be for ever without a crown, and without all other things pertaining to the system of rewards. It will be known eternally by all the multitudinous hosts of angels and of saints, that he was a brand plucked from the burning in the last moments of his life. The utmost that grace can do in reference to sin is to pardon it, if that pardon be asked for penitently and for Chiist's sake. Even grace cannot recompense sin with the rewards of righteousness. While committing sin, therefore, man is omitting righteousness, and, consequently, forfeiting the reward of righteousness. For this reason no man, no company of men, can make sin profitable in the long run. No men or combination of men can prevent sin from causing the loss of what is more valua- ble than ■* the gain of this whole world." While sinning, men are omitting righteousness, and while omitting righteousness they are forfeiting reward. In this way sin causes loss of reward. And omission of duty through mere ind(»lence or procrastination causes loss of reward. To commend and reward such would be unkind. Nothing is more painful than praise secretly felt to be undeserved. " Gratuitoiis forgi\ e- ness can be gladly and gratefully accepted by the sinful, be- cause it is given to, and accepted by, them as such. But to be hailed and welcomed with a * well done, good and faithful servant,' would be felt to be a mockery, if goodness and fidelity had not been previously cultivated and disjjlayed. To any one burdened by an opposite consciousness, crowns and kingdoms could give no pleasure." — Binnei/. Sin — everi/ act of sin — is thus made to be a very foolish^ as well as a very wicked thing. Sin, if unrepented of, causes tribulation and anguish for ever in hell. Sin, even CHRISTIAN REWARDS. 35 when repented of, forfeits everlasting reward 'in heaven. Kepentance does not alter the fact that duty has been omitted, and that reward has, therefore, been lost. One sin causes the loss of one part of the "exceeding and everlasting weight of glory." Every added sin causes ihe subtraction of auother j)art ; and every loss is irrecoverable and eternal ; and the thing lost is so exceedingly precious that it could not be compensated by the gain of the whole world. Some have omitted duty for w^eks, and months, and years, and scores of years, yet think little of the fearful loss they have sustained. How few consider aright the folly of procrasti- nating pre})aration for the service of God ! How few con- sider that ju'ociastination in youth is far more foolish than in old age I — that in the case of the young, procrastination loses the opportunity of gaining a much higher remuneration than now remains })ossible to those who have long deferred already ; and that, therefore, the folly of procrastination is greater in youth ^han in old age. The younger you are, the more foolish is it " to neglect the great salvation," which would create you in Christ Jesus unto good works. O haste into the vineyard ! When God framed the svstem of i-e wards, he made it im- pofi>^ihle for man to outunt him, by planning to procrastinate repentance long enough to drain many a cup of sinful plea- sure, and yet to attend to it before death, in order to slip then into the highest joys of heaven. The system of rewanls conii)letelv b;»lllesall such efforts. Bv taking this svstem into our calculation, we can clearlv see that a man's true interest lies in " seeking first the kingdom of God and his righteous- ness ;'" that the unconverted should "be zealous and repent," that they should " awake to righteousness and sin not, for some have not the knowledge of God." So great are the losses caused by sin, and so exceedingly great are the re- wards gained by righteousness, that Pascal was right in 36 CHRISTIAN REWARDS. saying, " only two sorts of persons can be called reasonable, those who serve God with all their heart, because they know him ; and those who seek him with all their heart, because as yet they know him not." Let there be immediate renun- ciation of sin, immediate submission to God, immediate prayer for present salvation, immediate consecra; 'on for life- work in the service of so blessed and bountiful a Master. Let us give attention to another important point. Obedi- ence must be gmded by a right ride, as well as proceed from a right disposition, in order to get the heavenly prize. Ac- ceptable obedience is right principle in right action. "And if a man also strive for the mastery, yet is he not crowned except he strive lawfully," — that is, according to the rules prescribed for the contest. 2 Tim. ii. 2-5. We shall get full light on the necessity " of working by a right rule " if we would secure reward, by looking again at a passage already cited for another purpose ; I refer to the one in 1 Corinthians (iii. 11-15). As we have already seen, it refers to persons who agree as to the way of salvation, and yet differ widely as to the duties which are to be subse- quently attended to by the saved. Each of the persons sj)oken of selected the right foundation ; each j)roceeded to build on that foundation. But they used different materials; and the result was, that while one of the buildings stood the appointed test, the other did not. Hence the one builder gained reward, the other suffered loss of reward. They were equally sincere, but not equally right in what they did. They were equally zealous workers, but the zeal of the one was " without knowledge," — knowledge of the right ma- terials — and zeal without knowledge deserves no reward, and gets none. This illustration is intended to teach that there are men who agree substantially as to the way of salvation, and yet differ as to the duties of the saved. Some think it to be their duty to persuade peo- CHRISTIAN REWARDS. 37 sonable, sy know because 3 renun- imediate for life- ister. Ohedi- 3e(i from ze. Ac- "Aiul crowned ilie rules shall get rule" if , passage one in seen, it tion, and )e subse- persons eeded to Mterials; stood the builder They tliey did. the one ight ma- reward, to teach to the s of the lade peo- i ■! pie to believe a particular interpretation of the prophecies respecting Christ's second coming. They fix the time, and fix it wrong, and will get no reward for all their zeal. Others regard it as their special duty to promote a parti- cular mode of administering baptism. Persons who hold opposing views on such subjects cannot be equally right. Those who show zeal to spread the wrong views and prac- tices, can get no reward for all the labours and contributions given for such purposes. They may be reckoned by their fellow-members to be among the most zealt)us workers in the visible church, and yet, if they labour chiefly to promote peculiarities that are really wrong, instead of being first, they may be last, in God's estimation. If we were rightly influenced by this thought, we would not be zealous for things that we had not tested ; and we would give no contri- butions to churches not sound in the faith, or objects not known to be good. Indiscriminate almsgiving encourages errorists and vagrants ; and thus facilitates the entrance of many upon downward courses. Attention to the subject before us would prevent such contributions. It would, on the other hand, lead us to give to true churches and proper objects as liberally as we could. And it would thus enable us to avoid the dangers of laying up treasures on earth which so often throws a '* snare" around men, and " drowns them in destruction and perdition ; " and which the Bible so earnestly denounces and forl)ids. It does not forbid "diligence in business." It encourages industry to get all we can, and economy to save all we can, in order that our liberality may wisely give all we can ; and lay up for our- selves treasures in heaven, where neither '' motli nor rust corrupteth, and where thieves do not break through and steal." The fact that there will be reward only for right action, only for zeal according to knowledge, obviously makes it our 38 CHRISTIAN REWARDS. I interest, as it is our duty, to become acquainted as fully and correctly as possible vnth all the rules of duty ; arnl accord- ingly to study carefully the Inspired Book, and to pray for the aid of the Holy Spirit, that we may be " furnished thoroughly unto all good works." A very limited know- ledge of the Bible may, indeed, suffice to enable us to find the way of salvation, and teach the way of salvation; but an extensive knowledge of it is necessary to fit us for knowing rightly, or teaching clearly and fully the whole duty of man. We should heed the command, " Search the Scriptures." John V. 39. " Prove all things : hold fast that which is good." 1 Thess. v. 21. Let us not henceforth count it loss of money to purchase, or of time to study, those books and periodicals which most clearly unfold the meaning of all that God has commanded to be done. Shun the error, and indolence, and folly of those who do not want to know their duty, but merely how to obtain pardon for leaving it undone who use the Gospel as a means to *' make void the law,' and not as the means of restoring us to obedience, and thus " establishing the law." This part of our subject reminds us that man is responsi- ble for his belief. He should believe only the truth ; he should not " believe a lie." Faith is, indeed, produced by the evidence of testimony. But the best evidence will pro- duce no faith if not attended to; "faith cometh by hearing." Now, attentive hearing is a voluntary act; we can give it or refuse to give it ; we can give it steixdily and thoroughly, or in an unsteady, partial, and careless manner. Hence there is no excuse for ignorance or error, when it results from our improper or hasty method of conducting the examination ot divine testimony. And when wrong faith leads to wrong practice, that wrong practice cannot be rewarded. It is pardonable on repentance, but it is not rewardable at all. We are reminded, too, of the sad mistake made by thosb 11 CHRISTIAN REWARDS. 39 who tliink it matters little what a believer does, provided he sincerely thinks he is acting right. The builder who suf- fered loss of reward- was sincere. He showed this by not Jiesitating to stay in the building when the fiery test was ]i]aced in contact with it. But his confidence was unfounded. The building took fire all over, and he had hastily to escape " through the fire." How many church-workers equally sincere and confident, will find themselves equally mistaken ! See to it that your zeal is according to knowledge, otherwise you will " have no reward of your Father who is in heaven." We may here take time to remark, that though an imperfect . knowledge of the way of duty must cause loss of reward, an imperfect knowledge of the way of salvation may not cause loss of salvation. The man who knew not the way of duty, may have had a very imperfect knowledge of the way of sal- vation. He had some right thoughts about the points that are essential to salvation by faith, but these thoughts may have been strangely mingled with other views, which, if carried out to their logical consequences, would overthrow the foundation ; and yet these consequences may not have been seen, or accepted by him. Who, but the infinitely wise God, can tell how much error may gather around the little germ of saving faith, without destroying it"? Mr. Binney asks, " May not some Roman Catholics, notwithstanding their mistaken devotedness to saints and Madonnas, have a central trust in the sacrifice and intercession of the ' One Mediator,' and so be saved?" He admits "the illustration is an extreme one, but purposely selects it because it is so." RoniJin Catholics have been trained to think that they are required to do something to merit everlasting life. This opinion, by logical consequence, overthrows the merits of Christ ; and yet they may not see this to be the case, and may be " far from having any j)roud opinion that they shall be saved by the worthiness of their deeds." They may <] "r [ 1 1 !i^ 1 i" il 1'; if' ' 1^ !i MH 1 1 ij ;jl i i' . w> 40 CHRISTIAN REWARDS. rather bo " dejected by the erroneous conceit that Ood will require a worthiness in them which they are grieved to find wanting in themselves." " Shall we think," saya the Rev. Richard Hooker, "that for such there is no salvation? although they be not obstinate in this opinion, although they be willing and would be glad to forsake it, if any one rea- son were brought siitHcient to disprove it ; although the only cause why they do not forsake it ere they die, be their ignorance ot that means by which it might be disproved ; although the oauso why the ignorance in this point is not removed, be the want of knowledge in such as should be able, and are not, to remove it?" It may be, as Hooker says, that the mercy of God " will make the best of the little that they hold well," and forgive the added errors. But though grace can forgive ignorance or error, it cannot re- ward it. Reward will be conferred on workers only. " Glory, honour to every one that worketh good." Rom. ii. 10. God cannot reward him that worketh not, he cannot give reward for nothing. Grace may pardon omission of duty, but can- not reward it. Looking from this point of view, it becomes plain that though children dying in infancy will, through Christ, obtain the gift of eternal life, yet they cannot obtain the reward of righteousness. They will be saved, but not rewarded. Not considering this, some have wished that they had died in infancy. But to live and labour is far better. Hence the long life promised to obedient children is of great advantage. Children are thus exhorted, " Honour thv father and mo- ther, which is the first commandment with promise, that it may be well with thee, and that thou mayest live long on the earth." Eph. vi. 2, 3. To be permitted to live long on the earth should be regarded as a blessing, because it gives opportunity to labour long, and thus acquire a large reward. CIIKISTIAN REWARDS. 41 l^od will to find lie Rev. Ivation ? igh they one rea- the only be their jproved ; it is not ould be Hooker the little rs. But nnot re- " Glory, 0. God e reward but can- ain that }t, obtain eward of id. Not died in ence the vantage. and mo- I, that it long on long on it gives 1 reward. And early filial obedience may obtain for children that long life on earth. O train them to "obey their parents in the Lord," and seek to have them early converted, that they may early render that obedience which is acceptable to God, and which is the condition of the most desirable rewards. God can reioard even a single act of obedience j for CMjrist says, " Whosoever shall give to drink unto one of t heso little ones a cup of cold water in the name of a disciple, verily, ] say unto you, he shall in no wise lose his reward." Matt. x. 42. Reward is given for individual acts, and is, therefore, not made dependent on full obedience throughout one's whole life to all demands of the law. It rewards single acts even when of an ordinary kind. " In earthly kingdoms great services are the only ones that receive reward; but in the kingdom of God, the smallest acts of kindness to the humblest persons will obtain reward." This is encouraging, because opportunities for such services are very numerous, and are within the reach of all. Such matters are not too small to occupy the attention of the Judge ; he will say, " Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world ; for I was an hungered, and ye gave me meat ; I was thirsty, and ye gave me drink ; I was a stranger, and ye took me in ; naked, and ye clothed me ; I was sick, and ye visited me ; I was in prison, and ye came unto me ... for inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Matt. xxv. 34, 36, 40. Christianity refers everything to motive ; and thus gives value to small, as well as to great duties. " Great thoughts underlying and animating small duties, is the true idea of practical Chris- tianity." And, encouraging thought, even small duties are rewardable. " Their works enhance the bliss prepared, And each bath its distinct reward." — VVesley's Hymns, 732. w 42 ( IIRISTIAN RKWAims. ii I For God ia not " »ini*ightoou«, to forgot your work and Irthour of lovo, which yo luivo Hhow(!(l towiird his njiin(? in that y{> hiivo nuni.storod to tho HaintH and do niiniHter." Hi'h. vi. 10. Whon (Mi^M<;<'d in workH of hrnovohMioo, it will ho f«)r riv«'ry man .shall r(HMUv(i his own reward according (o his own lahour," 1 Cor. iii. 8 ; not in propor- tion to tho actual hiu'cohh of hucIi lahour. Tho context hIiowh that this thought is convoyed in the passago. Paul had been ttdliug tho (\)rinthians that ho himself and A polios wore not the ohjecta in whom they believed, but tho subordinate agents by^or through "whom they believed" in the Divine Saviour, " even as tho J^ord gave to ©very num," t.e. gave the ability to lead others to Christ, or to conlirni tlxur faith in him. ** 1 have planted, A polios watered ; but God gave the increase." The jdanter wo»dd get reward for the plant- ing which ho did, and not for the increase which (lod gave. The work of the planter, and that of the waterer, too, was of a very subonlinate kind, compared with tlie work which God does, and which God only can do. Nevertheless, these labourers wore "one," engaged in one and tho same ministry ; hence the Corinthians " ought not to have made them the occsision of forming themselves into separate parties ;" "and," but ** every man shall receive his own reward according to his own labour." Though engaged in the one ministry, they were individually responsible to God, and would severally receive from God reward according to personni labour. Paul will be rewarded according to his o\''n 1 sour lu i>lant- ing, not according to ApoUos' laboi watering and neither Paul nor Apollos will get rev I for the iucrease which God gave. But, on the other hand, lie labour of Paul and Apollos will get reward, whether God did or did !Ji niUrHTIAN IIKWAIIDH. 48 not piv'o tlio incrriaso. For God dooH not give tlio incrftn«« wluMi tlin ^ood Hfod Hown, or tho good watnr jxninMl on, 'm not Jioc<>|)tod l»y ilu' Hpiriluid Hoil. " Tlio word proiiclicd did not jirotit tixMu, not luMog niixnd with faith of thnn tliiit hrnrd it." Ilch. iv, 2. Siicli oinisHion woidd provont tli(< Hal- vation of tliosn who n<';^h'('tod to hoar ariglit, hut wouhl not prevent thii roooin|>c(MV(m| liim not." John i. 1 I. Hcnco (>v so. " Look to yourselves that we lose not those things we have wrought, but that we" (ye) *' receive a full reward." 2 John 8. The reading adopted by the best ciitics puts " ye," instead of " we." The exhortation given to them was doubtless given to others. A full reward was a glorious privilege publicly offered to a'l in similar circumstances. And it may be obtained by all who rightly strive for it, not by one only out of many competitors. The exceeding riches of the grace of God could give a full reward to any number of persons who deserved it, even if they were countless mil- lions. But herein is that Scripture true, " Many are called, but few are chosen." Matt. xx. 16. Few are chosen to re- ceive reward in full, because only a few obey the call at the right time, and then labour from the right motive, b^ the right rule, and with all diligence to the end. The opportunity to strive for a fidl reward is given in connection with the Jirst call to Christian duty, whenever that call comes. The great Head of the Church tells us, in the parable of the householder (Matt. xx. 1-10), that the man who obeyed the first call, even when that call came as late as the eleventh hour, and who from that time wrought diligently till the close of the dHy, obtained as much us was given to those whose first call came in the early morning. The former, equally with the latter, received a full reward. 3 I i! in ' ^! ! I ■ i i I li 60 CHRISTIAN REWARDS. Such is the true and correct meaning of this much mis- understood parable. It is expressly stated respecting the men who entered the vineyard at the eleventh hour, that their entering at that late hour was caused solely by the fact that '* no man had hired them " at any earlier moment. It, therefore, was not owing to any fault of theirs that it was fo late when they went into the vineyard. They embraced the first call ; and, accordingly, did the best that man could do. Hence the owner of the vineyard kindly assumes tliat, if these labourers had been amongst those that were called at the earliest hour, they would have accepted the call as promptly, and worked as diligently. He, therefore, gave them full pay for a day's work. He did this because he is " good," and claims the right to do what he wills with his own. What he gave to them did not lessen what was promised to others. The lesson which the parable teaches is this, that the opportunity to gain a full reward in heaven comes with the first call to Christian activity, whether that call be earlier or later in this life. It will be secured by all who obey the first call, and thenceforward labour diligently, from right principle and by right rules, till the evening of probationary life. Their reward will not be lessened by anything that was not their own fault. Truly, " He doeth all things well." This parable was not intended to give comfort to those who have rejected first, second, and third calls, much less to those who have rejected all but the last call. It would be wresting the Scripture to represent it as teaching that such may come in for a full reward. Such an interpretation would make it contradict other Sciiptures, which indisputa- bly teach a diversity of rewards. The true interpretation is, that all diligence, from the time of the first call, is the necessary condition of obtaining a full reward. It should be observed that in the case of those who live CHRISTIAN REWARDS. 51 where the Gospel has been preached, so as to present aright its essential })oints, the first call to a full reward comes very early in life. Perha])S with the first call to "obey parents in the Lord ; " or at the first dawn of personal accountability to God, with the accompanying call to seek tliat renewing grace which alone enables one to render obedience acceptable to liim. O parents ! do what in you lies to have your chil- dren enlisted a.s early as possible in the service of the Lord. It is probable that some j)ersons have lived for years in a Christian land, and yet liave been so unfavourably circum- stanced MS not to receive a rightly worded call till couipara- tively late in life. O that they would then eml»race it ! Jt should be here observed that the persons specially ad- dressed by the apostle John, when exhorting theui to " lose not those things which they had wrought, but to obtain a full reward," were "the elect lady" and "her children." She had been a distinguished and approved Christian lady. In her case a full reward is attainable ; she had, therefore, obeved the tii-st call, and since then had served God faith- fully. The apostle wishes that she may continue to do so. Hence he again commends to her " love," which is the essence of Christianity, and the si)ring of rewardable action; and cautions her against those who would lead her into a wrong belief destructive of love. For Christian love is " right affection springing from right faith, and issuing in right conduct." He spoke also of her family, who, while "yet children, were walking in the truth," for belief in reli- gious truth rouses to action. Commencing to act as soon as they were called, " a full reward " was obtainable if they continued to do so. My young friends, do not mistake or undervalue the spe- cial privilege of your age. It is your duty and your interest to make the earliest possible consecration of your youthful affections and energies to your gi*acious God. " Now is the w If III: I 'f ; :'' I'll li! 1 jl ' :l 52 CHRISTIAN REWARDS. accepted time, now is the day of salvation." Use the future in beconiiug " steadfast, unniovable, always abound- ing in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." 1 Cor. xv. 58. Imagine not, my young friends, that you may excusably v«;nture to loiter awhile on the broad way, and drain many a cu|) of forbidden pleasure, and yet repent in time to make the best of the future world. O no, you cannot suc- ceed in carrying out that plan. Day after day, while you procrastinate, one star af er another is being taken away from that which, wlien first offered you, was a full-starred crown. Will you continue to neglect your duty, and let this fearful daily subtraction still go on? Will you not stop, ere every star has disappeared, and the crown itself is with- drawn, and there remains only the possibility of salvation without reward 1 And should you then persist in negligence a little while longer, the possibility of obtaining salvation will lie taken away also, and leave no prospect for you through eternity but " a fearful looking for of wrath and fiery indignation," which will inflict " tribulation and an- guish for ever." Some, indeed, profess that they would be fully satisfied with the lowest rank in heaven. They assure us that they do not even aim at anything above this. " I pro- test," said one, ** that it is beyond my ambition to aspire unto the first ranks ; my desires only are, and I shall be happy therein, to be but the last man, and bring up the rear in heaven." — Sir lliomas Browne^ Religio Medici, Part I., sec. 58. But did he understand what he talked about \ Did he suppose it noble to be content with having a Saviour, but unconcerned about being very near to that Saviour in heaven 1 If Christ wishes to be " glorified in his saints," is it gratitude to him to be satisfied " to emit the faintest ray from his diadem, when we might have shone forth the cen- CHRISTIAN hf'/RDS. 63 tral gem of one of those brilliant clusters that adorn his dazzling crown?" Is it of no consequence to be uncrowned for ever amid many " crowns that fade not away ;" to be far from positions of honour and influence to which we nught have been advanced, in token of divine approval and com- mendation ; and to be always without all else that goes to till uj) the " far more exceeding and eternal weight of glory" pertaining to the system of reward ? Soon as these things are exhibited by the Lord Jesus Christ, when he comes to reward every man according to his works, how many will be "ashamed before him'?" 1 John ii. 2S, and will wish that they had given heed to Paul, when ho said, ** Let no man beguile you of your reward in a voluntary humility." CI. ii. 18. The young especially should understand that " G'odfiness is profitable unto all things, Jiaviiig promise of the life that now is, and of that which is to come." 1 Tim. iv. H. The way of godliness is the way to secure the best interests per- taining to this world too. Though a godly man maki s his eternal interests his special care, yet it is also right for him to aim at making a good thing of this worhl. To do so would not render him liable to the charg(5 of " worldliness." For worldliness consists in making the j)resent world our chief aim and end, and minding it as such. Hut when due l)recedency is given to the former, the claims of the latter may be also attended to. As '* the planets in the heavens have a twofold motion — in their orbits and on their axis; the one motion not interfei'ing, but carried on in perfect har- mony with the other ; so men's twofold actions, round thv^ heavenly and the earthly centre, n)ay go on without disturb- ing or jarring with each other." — Rev. Dr. Caird. But to secure fully the profit of go(llin«ss in tliis life, god- liness itself must be sought and obtained in the proper .sea son, namely, in early life. The divine direction is, '* 8eek I l! 54 CHRISTIAN REWARna. ye first the kingdom of God and his righteousness, and all these tilings shall he added unto you." Malt, vi. 33. If re- ligion is not sought till late in life, it is not prohaMe that all these things will he added, lieligioiis [)rinci|)le may, indeed, be obtained late in life, and will immediately improve a man's dispositions ; but will not immediately impart talents for business, or skill in art, God's work in grace is analo- gous to his work in nature. " When giving us human nature, lie does not make us at first all that we may become. Tlu; members of the human family, with the exception of our first j>arents, are not brought into the world with their un- derstanding and bodily strength in maturity. And even if they were, yet wanting language, and the powers and habits which are subse«|uently accpiired, tliey would be wholly unfit for the many occupations of life in the present age. There are numberless little rules of action learned, but so insensibly as ^^ be mistaken for instinct, and yet without which we would be useless members of society." It is by attending to example and instruction, and exercising self-government, we become suited to different stations in life. It is not God's j)lan to give the readiness, and skill, and security of habit, in any other way than by our own use of our own powers and caj)acities, whether natural or spiritual. In reference both to this world and th<^ next, conditions are to be observed if certain acquirements are to be obtained. Excellence in practice is " never granted to man but as the reward of labour." — iSir J. HeynoUs. Now godliness, when obtained in early life, inclines a person to cultivate useful powers, and form good habits, and avoid bad ones. Piety in youth preserves from gluttony, intemperance, and other gratifications that become injurious to health, and that impair strength and endurance of action. Early godliness inclines the young to give attention to self- improvement ; to cultivate those senses which have an im- CHRISTIAN REWARDS. 06 portant part to perform in observing and dealing with material objects. For instance, how much more can be perceived by the educated eye of a doctor, or of a natural jdiilosopher, than by an nneducated eye ; by the ear of a musiciiin, than by an uncultivated ear ! It prompts young persons to cultivate the reasoning powers too, " the better and the sooner to judge between truth and error, good and evil." By early godliness a person accpiires that "modesty, docility, and reverence to sui)eripr years, and especially to parents, wliicli, by the consent of all ages, liave been regarded as the appropriate virtues of youth, and as the needful guard of their inexperience." It makes a person diligent in busi- ness, liouest, candid and punctual, cautious, discreet, econo- mical, and content with proper gains. It disposes a pei-son to observe carefully the laws of trade and of society, and on obedience to these material prosperity partly depends. When it is known that a man is competent to manage his business, and that he is strictly and conscientiously fair and honest in liis mode of conducting it, he will most probably have suc- cess. Men will deal witb a man that they believe will deal honestly with them, and employ those that will work skil- fully f(jr a fair remuneration. If Christians uniforndy acted so, they would attract the great run of business. If, indeed, they adopt, in part, the slippery maxims of the world, the nu\n of the world, who has no scruples about full conformity to those maxims, will outstrip them in gaining filthy lucre. But he who thoroughly carries religious principles into secu- lar business, soon forms a good chai"acter, and acq uires a good rejtutation, and such a reputation is the best help to success in many occupations. " I would give ten thousand pounds for a character, for I could makn twenty thousand by it," said one who saw the value of character, but had turned aside from the way to obtain it. He who has obtained it has the best preparation for success in business. He may 56 CHRISTIAN RKWARDS. !i! expect to find an "open way to a de8iia>>lo parrneralnp in some Mjore extensive and pr()S|ierous csialiiislnnenl. If iimy probably lead also to a nioro desirable nuirri;.^'o relalionsbip than cuultl otherwise be entered into" Ho iiii'dit tlius sue- ceed in establishing a *• sweet home" with a eomfortal'le maintenance, and have around him ^leat laciiities tor doini,' good. And may have a happy old ai;e, and H'joice in seeing sons and d.iughters ins])iree honoured in a special man- ner. Even previous to the time of giving eternal reward, they shall be honoured with a first resurrection from the dead, and a millennial reign with Chiist in Paradise, and finally be j)laced before the throne with those *' who can)e out of great tribulation." — See below, Part ii., Millennia! Reward of the Martyrs. CHRISTIAN REWARDS. 61 It ia important to observe that the diligence which is necessary to obtain a iiigh reward, is also necessary to form tliose holy habits, without which it would not bo sale to reward us highly. A man who has neglecteil salvation so Ion;; as to leave no time to form habits of piety, could not be suft'ly put in as elevated a position as the man who, by the long practice of righteousness, had become '* steadfast, untuovable, always abounding in the work of the Lord." You know the stability and security acquired by habit ; and by moral and religious habits, as well as by other kinds. And you know that habits are formed by our own use of ou" own powers. God, by renewing grace, gives us, when penitent, holy principles, but leaves the formation of holy habits to our own use of those new principles — and it takes some time to form them. Now, from this point of view, it becomes obvious that one leading design of appointing men to pass through a state of probation, is to give them time and opportunity to form and strengthen holy habits, in order that it may be prudent to place them as high up in glory as God would like to place them. To delay the commencement of religious duties, or to be lax and irregular in performing them, is, therefore, to neglect the formation of good habits, and thus to ccmnteract a leading purpose of a state of proba- tion — a most benevolent purpose, intended to promote our highest and most lasting interests. Therefore, we should remember that the diligence which entitles to rewards, gives at the same time a fitness to receive them. We educate ourselves for certain positions in this life with unremitting care and perseverance. Physicians, lawyers, ministers, apply themselves diligently to the work of pre) aration for their positions. And should we expect to make no prej)rtration for distinguished positions in tlie eternal world ? O, my friinds, go work in the vineyard. The Lord calls, the re- ward beckons. By no possibility can you find a plan that ;i! 62 CHRISTIAN REWARDS. t I will promote your own interests so well as by that which asks ^ :Mir immediate consecration to Ood, and diligent en- gagement henceforth in his service. Those who have formed habits of enlightened and well- directed piety may be blessed here with the che«!ring atisur- ance that precious rewards are alreadjj laid up for them. Though Paul at one time did not count himself to huvo appi-ehended the prize, yet, at a subsequent time, he knew ho had *' fought a good fight, and finished his course, and kept the faith ; " and could say, " Henceforth there is laid up for me a crown of righteousness, which the Lord the Righteous Judge shall give me in that day." He h;id not yet endured to the very end all that tried his failh, but it was now certain that he would do so ; and hence the Judge laid up for him " a crown of righteousness," and sent the Spirit to announce the fact. He was hencrforth certain of a crown, though he probably did not yet know how richly starred it was to be, or how bright, compared with that of others. As (lod has graciously resolved to eujploy and reward human agency, so he has left abundant room for its exercise. He limits the exercise of his own all-sulfieient power, that man's power might have a field puffieiently wide tor its full operation. He wishes men to come to his throne of grace to be renewed afier his image, that they may then imitate his active benevolence, and become workers together with himself in the great work of convening sinn<'r8 from the error of their way, and edifying the Church to the highest possible degree. In this work (»od does alone what he only could do. He contrivenal service, and the smallest pecuniaiy contrihutions, to work out its plans. How tar, too, from beinj» piMKJentiul is the tact by which many members uumago to throw on a few fellow-members chieHy, or disj>roportionately, the task of sustaining and extending the preaching of the < {os[»el at home and abioarecliKle the possibility of comjiensation."- R. Ilall. " The man who suspends his hopes of the reward of worthy actions till after death, who can bestow unseen, who can overlook hatred, do i^ 68 niRISTIAN REWARDS. good to his slanderer, who can never be angry at his friend, ni'vcr revengeful to his enemy, is certainly formed for the bentrfit of society." — »SV/* R. Steele. If the |»reK('nt world were, us seeptics teach, the only place of recompense, then *' whenever the practice of virtue fails to promise the greatest sum of present good, — cases which often occur in reality, and much oftener in appearance, — every motive to virtuous conduct is superseded ; a deviation from rectitude beeonies the part of wisdom ; and shouhl the path of virtue, in addition to this, be obstructed by disgrace, torment, or erate, using constant s«lt' gov- ernment. If exposed to calamity or bereavement, be patient; assured that you imxy be perfected by sntlVring, and that *• the tiial of your f»ith . . . might be found unto praise, and honour, and glory, at the appearing of Jesus Christ." 1 Peter i. 7. " And to patience, godliness." That love to Ood which uses our energies in his service, and submits to his will. '* And to godliness, brotherly kindness," — love to the children of God. " We know that we have passed from death unto life, because we love the brethren." — 1 John iii. 14. "And to brotherly kindness, charity," — universal kind- ness toward all men, because made in the inuige of (Jod, and redeemed by the blood of Christ. These materials being put together according to model and rule, would form a noble and symmetrical editice. These being added to faith, Uod promises to add to them, fur, as Binney remarks, " the * add,' in the til'tb verse, and * minis- tered,' in the eleventh, are both part of the same verb in the Greek Testament. And what God will add will be an en- trance into his everlasting kingdom, not by .sonui private path, but by a grand triumph il chariot way. (Jongratulat- ing friends will throng to meet you, open their ranks, and give abundant room to pass to the exalted })usition assigned to good and faithful servants. Peter adds, " Wherefore the rather, brethren, give dilig-nce to make your calling and election sure." This call includes an invitation to " press towards the mark for the prize of m mmm IMAGE EVALUATION TEST TARGET (MT-3) ^o )y laiksof ms who yet do k. We like the n in the Ion from t " that I." Heb. ill-doing, j.ssaiy to aid; no liligence ling!', ye )i-events reward, a crown lug flood or flame, or by them that " break through and steal ; " or you yourself may not be permitted to tarry long here to enjoy them. Earthly treasures, at the best, can be of use to you for only a few score fleeting years. They have no value in eternity. But, on the other hand, heavenly trea- sures may certainly be largely stored up, and will be ot everlasting continuance and value, where " neither motli nor rust dotji corrupt, and where thieves do not break through nor steal." Matt. vi. 20. And the promises of God are " all yea and amen " in Christ Jesus. How diflerent are the promises of sin ; compare its promises and its pay- mt'nts together. ** It bargains to give the sinner life, plea- sure, and profit ; but the wages it pays him with are death, torment, and destruction." — South. But God gives the righteous uns})eakably richer and more glorious promisesi and bountifully fulfils them all. With his note he gives " his promise and his oath," two immutable things in which it is impossible for God to lie. If, then, you have done much to get uncertain, transient, worldly riches, and yet have done little, or nothing, to secure certain and eternal treasures in heaven, how greatly at variance with wisdom, and how astonishingly inconsistent even with yourself. " Who is there ever so madly in love with a present penny as to run the least hazard of the loss of £1,000 a year to gain it, or not readily to part from it, upon any probable hope or light persuasion, much more a firm belief, that by doing so he should gain £100,000 ? Now, beloved, the happiness which the servants of Christ are promised in the Scriptures, we all |)retend to believe, exceeds the conjunction of all tiie good things of the world, and much more such a proportion as we may possibly enjoy, infinitely more than £ 10,000 a year, or £100,000 doth a penny ; for £100,000 is but a penny so many times over, and £10,000 a year is worth but a certain number of pence ; but between heaven and earth, between 72 CHRISTIAN REWARDS. finite and infinite, between eternity and a moment, there is utterly no proportion. And, therefore, seeing we are so apt upon trifling occasions to hazard tliis heaven for this earth, this infinite for this finite, this all for tliis nothing, is it not much to be feared that, though many of us pretend to mucli faith, we have, indeed, but very little, or none at all ?" — William Chillinyworth. Let all, therefore, duly consider this subject. " Prove all things, and hold fast that which is good," and begin at once to act on their convictions. " The man who will not execute his resolutions when they are fresh upon him, can have no hope from them afterwards." — Maria Edgeworth. "Be wise to-day; 'tis madness to defer." When you have entered on the Christian course, loiter not. The man who loiters an hour will ever be behind the advanced position which he might have occupied. O loiter not a moment. Have you been unfaithful ] Remember that past negli- gence does not prevent repentance, and, therefore, does not prevent renewal unto present acceptable obedience ; and consequently, does not prevent reward for such obedience as one can still render. It may, however, as already pointed out, have lessened the degree of present obedience, and in this way, too, lessened the degree of reward. O remember the words of Paul to Titus, *' This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men." Titus iii. 8. Remember that " when the righteous man turneth away from his righteousness, and committeth iniquity, and dietli in it," (compare last clause below,) " all his righteousness that he hath done shall not be mentioned ; in his trespass that he hath trespassed, and in hia sin that he hath sinned, CHRISTIAN REWARDS. 73 in them shall he die." Ezek. xviii. 24. Had he continued in the right way, or returned to the right way, his righteous- ness would have been "mentioned," that it might be re- warded. But when he does not return he goes " bankrupt into eternity." Make haste to repent and return, lest you lose reward and salvation too. Act at once upon these motives, and then }ou will not forget them. Otherwise you may let them slip, till reminded of them by the Judge coming with rewards foi* others, but none for you. Have you lived scores of years without seeking the king- dom of God and his righteousness ? If so, righteousness having been omitted, the reward of righteousaess is irrecov- erably lost for ever. But salvation from the punishment due for past sin is attainable still. You may yet obtain admission into the lowest place in the everlasting inherit- anc>}. The day of salvation is lengthened out to the present. Repent now, and you will obtain salvation ; and you may yet have time to do a few rewardable actions — to give, at least, " a cup of cold water to one because he belongs to Christ ; " and even this " will in no wise lose its reward." Delay not repentance till your dying hour is at hand. Even if you should repent and be saved l)y amaziug grace in that hour, you would have no time for rewardable work. There is no probability of reward for well-dciug not commenced till after the hour of death is known, or definitely anticipated ; for this knowledge greatly changes the character of a man's probation. The common trial is intended to ascertain Ijow persons will act when it seems probable that they may have months or years before them in this world. But the moment an intimation given by a doctor, or an assertion made by some interpreter of prophecy, makes them think that the day of probation is about to close, that moment they cease to be in the kind of trial in which Grod placed them, and in whicii 74 CHRISTIAN REWARDS. others still remain. Hence it is not to be supposed that good works, if not commenced l)efore this change of condi- tion, would be deemed worthy of reward. But do not put off repentunoe till your last day, for another reason — you may not then repent. There are, in fact, as far as man can judge, very few cases of death-bed repentance. People who have procrastinated in health feel the strength of the habit they have formed, and, therefore, generally procrastinate in sickness also, until too enfeebled for deliberation and decision on any important concern. Hence repentance is rarely, very rarely, we fear, commenced in a dying hour. Besides, you may possibly belong to the last generation of men whose probation will be closed by the second coming of Christ, and, therefore, at a day and an hour which you know not. Looking forward to that time^ the Saviour said, **Then shall" — observe he did not say " Now i^,^' etc.; he had been speaking of the time of his second coming (ch. xxiv. 42-51) — ^''Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. And five of them were wise, and five were foolish." The foolish had fixed in their own minds the time of the bridegroom's coming. They persuaded themselves that they had put enough of oil into their lamps to keep them burning till he came ; that it was not necessary to go to the trouble of taking more oil with them in other vessels, as the other virgins were doing. The wise virgins did not attempt to fix the time. Therefore " they took oil in their vessels with their lamps," and were thus prepared to feed them as often as it might be necessary. It turned out that neither party really foreknew the hour appointed by the bride groom. " They all slumbered and slept," till roused by the " cry " made by the forerunning herald, " Behold the bride- groom cometh." And then the foolish ones discovered that CIIIIISTIAN REWARDS. 75 Dsed that oi condi- day, for :e are, in death-bed lealth feel therefore, enfeebled 1 concern, ommenced deration of , coming of which you iviour said, 5," etc.; he loming (ch. be likened nt forth to ;e, and five minds the Ithemselves keep them go to the lels, as the it attempt leir vessels ifeed them at neither he bride ied by the the bride- ered that the expected bridegroom liad tarried longer than the hour they had confidently calculated on ; for their lamps are " gone out," or " are going out." Not anticipating this, they had brought no oil to replenish theiu. They now try to borrow from the wise virgins, but try in vain. They go to buy ; but this plan is equally vain. While they went for this purpose, "** the bridegroom came, and they that were ready went in with him to the marriage ; and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open unto us. But he answered and said, Verily I say unto you, I know you not." They now find that they, like the other virgins, should have made prepara- tion before the herald's cry was heard. After that it was too late to begin, and useless to try. Accordingly, the application of the parable is as follows : ** Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh." The hour of Christ's second coming will not be really foreknown even by the wise ones belonging to the generation that will actually witness it. Not only so, the probation of that last generation of men will, like that of every previous generation, be brought to an end before the great white throne appears. That last generation can by no means anticipate when probat^'on will teiminate in their own case. They cannot determine it at all by the number of their years, or the state of their health.. Millions will be strong and healthy and youthful when the day of trial closes. The Judgment Day will dawn at an unexpected moment ; and then no time whatever is given for prepara- tion. All preparation must be madn before that. It will, therefore, be especially foolish for the latest generation to procrastinate a preparation to meet God. But we may pos- sibly be that last generation. For these several reasons, " Be zealous, therefore, and repent now." Those who think that all in heaven are on one level of I ; 76 CHRISTIAN REWARDS. happiness and glory, find it hard to bwlieve tliat there is any hope of salvation for a man who has lived a notoriously wicked life till his last hour. They leave such unsaved, in order to make a difference between them and the holy. But the difficulty is removed when we understand that such may be taken up to heaven, without being placed in such honour and glory as will lie conferred on those who had, for many years, lived benevolent and useful lives. The grace of God can have even those who repent in their last moments. But it sees no way of rewarding them ; and must therefore place them in the rear rank, without a crown, and without all other things that pertain to the system of rewards ; and leave them without these eternally. As the treasures laid up in eternity are gathered in time, let us say, with Paul, " This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. iii. 13, 14. That inestimable j)rize of eternal glory is offered to all who run well the race of holy and benevolent activity which Providence has marked out before us. Let us run that race ; and let our efforts be quickened by the consciousness that God himself watches us in order to estimate the reward that should be given ; and let us keep m remembrance, too, that we are encom^^assed with a great multitude who in former days were successful runners, and now feel deeply interested in the task assigned us, and as "witnesses" bear testimony to us that the })rescribed condition is perfectly practicable ; that the animating power of faith can enable us, as it enabled them, so to run as to obtain the prize. *' Our glorious Leader claims our praise, For his own pattern given, And the long cloud of wituosses Show the same path to heaven." CHRISTIAN REWARDS. 77 Let ua, then, endeavour fully to know and do the things that are most pleasing to God and most useful to man, and to do them at the earliest opportunity and in the best possible manner. Let us *' make the trial so seldom made — what is the utmost effect which may be granted to the last pos- sible efforts of a human agent?" — Foster. Let us, then, "lay aside every weight;" and, regardless of temporary trifles on either hand, concentrate all our powers in the work of speeding onward towards the appointed goal. Let our inten- sity of effort be " kept uniform by the nature of the human mind forbidding it to be more, and by the character of the individual forbidding it to be less." — Foster. Let us keep " looking unto Jesus," who says, '* To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. iii. 2L Let us, like Paul, run so steadily as to make it evident, even before the race is actually finished, that we will come off victorious — that each with Paul may say, " Henceforth there is laid up for me a crown of righteous- ness, which the Lord, the righteous judge, shall give me at that day ; and not to me only, but to all them also that love his appearing." 2 Tim. iv. 8. " We desire that every one of you do show the same diligence to the full assurance of hope unto the end j that ye be not slothful, but followers of them who through faith and patience inherit the promises." Heb. vi. 11, 12. The attainableness, the desirableness, the unspeakable and everlasting preciousness of these things should produce the full assurance of hope, and all diligence. Finally, let us remember always that this ai)peal to Christian self-love is the lightest of the motives which God has been piling on. As already mentioned, we should con- sider still more carefully the weightier ones — the one which acts on the conscientious sense of duty, and especially the one which addresses the tender aflection of filial love to God 78 CHRISTIAN REWARDS. I f;L ii ill I and fraternal love to man. But wo shoultl also considor " tho tilings which God has j)rppared for them that love him." Let us, therefore, place ourselves under the united influence of all these harmoniously co-operating motives. So inspired, we can form and retain the whole Christian character, and do well the whole duty of man, and come off more than conquerors through him that loved us. Let us look, therefore, now on the cross, now on the throne, and now on the crown of life. " Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in tlie Lord," 1 Cor. xv. 58 ; that "he is a re- warder of them that diligently seek him," Heb. xi. 6; and that the Saviour has said, *' Behold, I come quickly ; and my reward is with me, to give to every man according as his work shall be." Kev. xxii. 12. O, that Christian teachers would remember better what Paul said to Titus, " I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These, things are good and profitable unto men." And that he said to Timothy, "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acce})tation. Therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, si)ecially of those that believe. These things command and teach." 1 Tim. iv. 8- .IL "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Pet. v. 4. I need scarcely remind ministerial brethren that this sub- ject should enter into the multitude of their own thoughts, when appointed to remote, toilsome, and discouraging fields of labour. With these may yet be associated their most cherished remembrances of the past, and their brightest jewels in the future. \ CHRISTIAN MARTyH's REWARD. 79 consider hat love e united motives. L'hristian ,nd come lis. Let rone, and brethren, the work labour is le is a re- :i. 6 ; and ; and my ng as his tter what anstantly, 3areful to profitable )dliness is life that a faithful we both the living hose that im. iv. 8- ', ye shall Pet. V. 4. this sub- thoughts, ing fields lieir most brightest PAET II. THE MILLENNIAL REWARD CONFERRED ON HOLY MARTYRS, PRIOR TO THEIR EVERLASTING REWARD FOR WELL-DOINO. Exi'GsrrioN of Key. xx. 4-6. (A right iaterpretation of this celebrated passage will justify the heading here given.) y"KyTr ANY are the allusions which are made to it,and various -'-^^-^ are tiie opinions respecting it. ]V[any expositions im- pliedly or expressly add to or t;ike from the words of the ai)Ostle, and by this means draw conclusions which come into daring collision with fundamental truths taught in other scrip- tures. False interpretationsoften raise false hopes. And such' hopes in this case have been very injurious, promj)ting the Church to transfer the work of evangelizing the world to agencies and means that may belong to the expected new dispensation ; or destroying contidonce in the elficacy of tho.se with which it is now furnished, and throwing on God the blame of the slow progress of missionary success. To counteract these con.sequences, we must remove those unwar- ranted additions and make the interpretation critically correct. It will then be found to be in full harmony with the faith once delivered to tlie saints, and fitted to be highly useful to Christians of every generation to the end of the world, but especially so to those who are called to pass through great tribulation. On one point there is general agreement — namely, that a 1 1 ill bO CHRISTIAN MARTYRS REWARD. riiillennium is ])ron)is<(l, nnd tliat tliut jn'oniif-e is true. It is at otlier points that tho (lifrcrence.s begin to appear — for instanco, wlicn it is asked, Is *• the first resurrection* i\ littiral or a s]»iritual one? Will tliat first rtsuirtctirn 1)0 given to martyrs only, or to all the sainto '» Will they reign with Christ in heaven, or on earth? Are there any means of determining when that millennial reign will commence and end ] What do the binding and loosing of Satan mean ? tire, A'C. We may look first at the question wliethcr a literal or a figurative meaning should )je given to tlie leim "lived," and the equivalent })]jrase, " the first resurrection?" We adopt the literal interpretation for the following reasons : The plirase *' the first resurrection " is here explanatory of the term " lived ; " and it is more probable to infer that explanatory terms luive been usf d in a literal than in a figurative sense. Again, "the first resurrection" may reasonably be supposed to have a meaning related to the second resurrection, which is meiitioned sub.st quently in the same paragraph, as if the apostle regarded them as events of the same kind. Now, the second resurrection is generally understood to he a literal resurrection of the literally dead. Hence, as Bishop Newton lemaiks: "If the rest of the dead really rise, tlie martyrs rise in the same manner," viz., literally. This meaning is confirmed by the pointed argument of the Rev. B. Slight, that as the martyrs are not included in " the rest of the dead " who are to have a literal resurrection of the body, hence, unless the first resurrection, which is the only one they get, is a literal one, the martyrs would be left without resurrection bodies. Farther, to undei>,tand the phrase literally, is to make it correspond with the death of the company referred to. Those who had suffered a corporeal death are now seen to enjoy a corporeal resurrection. To explain the words " they CHRISTIAN MAUTYRS HI.WARI>. 81 e. It )ear — ction ectirn Will Are lennial ng and al or a lived," ' We jaf^^ons : toiy of er that ,n in a " may to the itly in em as ition is f the If (( le same |by the IS the ^ ho are 3SB the I literal jodies. lake it id to. pen to I" they lived" as referring to risen Ixxlios, is in luirniony witJ! its 1180 in KOMio otlirr inHtiinccH. TIic iniL^cl iinnouiucd (lio ro.siirr('ctiou of (jlirist to tho women who wcve eiuly at tin? sepulchre, l)y tc^lling tlieni tluit lio nv;is "alive." And Luke tolls US that "Jesus showed himself (iHre after his passion hy many infallihle j»roofs." On the other hand, to suppose that tho nuirtyrs rise in a sj)iritual sense only, leads to tlio conelusion that tlio rest of the dead will have only a spiritual resurrection ; that tliero will be no literal resurrection in any case, hut that there will ho a spiritual resurrection in every case, favouring TTniver- salisni. The martyrs did not need to rise s] 'i-itiially ; tliey were holy before nuirtyrdom, and it was on this account tliat they had part in tho first losurrectior. And tl<( ociip- turo plainly shows that all .vill not have a sjtiiitnal lesur- roctior. Che Lord Jesus never had a siuriiuai resurrection. Influenced by such considerations, we arc convinced that " the first resurrection " is a literal bodily resurrection from the dead. The next inquiry is, W^ho are to have this flist resurrec- tion from the gravel The apostle says tho martyrs iire. And he says this of martyrs only, lie snys, " 1 saw the soals of them that were hehccuhd for the witness of Jesus and for the word of God, and which had not worshipped the beast; neither his imago, neither had received his nuirk upon their foreheads or in their hands." Of some of these it is expressly said that they were beheaded. This mode of putting to death was used by Pagan Home. Jiut the others who ** had not worshipped tho beast, neither his image," were also martyred, as we learn from the 13th chai)ter, where we are told that the beast, who had two horns like a lamb, and who spake like a dragoi-, had power to cause "that as many as would not worship the imago of the beast should be killed." Rev. xiii. 15. And he " caused that no man 4* 82 CHRISTIAN MARTYR S REWARD. might buy or sell save lie that had the mark, or the name of the beast,or the number of his name." Rev.xiii. 17. He thus starved to death those whom he could not kill in a more inquisitorial manner. Martyrs then are the ones, and the only ones, whom the apostle saw rising in the first resurrec- tion. But interpreters bring in here some of the additions that we have spoken of. They think that not only martyrs, but those that have the spirit of martyrs, i.e., that all saints will have part in this first resurrection. This addi- tion is made very adroitly, and, at first si^dit, very plausibly; but on careful examination it will be found to be entirely out of place, wholly misleading, and injurious. For when it is assumed that all saints will rise in the first resurrection, it follows that only all the wicked will rise in the second resurrection. But to make the apostle say or imply this, would be to make him contradict the words of the Lord Jesus Christ when he said : " The hour is coming, in the which all that arc in their graves shall hear the voice of the Son of God,and shall come forth; they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrrection of damnation." John v. 28, 29 ; comp. Dan. xii. 2. Since, according to the Son of God, there will be a simultaneous resurrection of righteous and wicked, it cannot be true to say that all the saints will rise a thousand years before the wicked. But when we add nothing to the apostle's words — when we understand that martyrs only are raised in the first resurrection, we leave all the saints who were not martyred still in the grave, with the wicked, ready to rise together in the second resurrection. Under- stood thus, we find no discord between the words of Christ and those of his beloved apostle. The martyrs, then, are those who will be raised a thousand years before the second resurrection, and who during that ime of e thus I more tid the surrec- [is that artyrs, liat all is addi- usibly ; ntirely r when Lection, second •ly this, d Jesus } which Son of nto the nto the Dan. ill be a cannot years to the nly are saints icked, nder- Christ lousand kg that CHRISTIAN MARTYRS REWARD. 83 interval will have a special reign with Christ. This brings us to another inquiry : Where will they reign with him 1 Where will Christ be when the time has come ? Soma interpreters answer this question by bringing in another of the additions referred to in our opening remarks. They say that tflie milleimial reign will be with Christ on earth. The words "on earth" are not in the text ; why are they put into the interpretation] The apostle says they will be " with Christ." The question then is this, Where will Christ be during the millennial reign ? In order to ascer- tain this, we first ask. Where is Christ now ? When Christ's humanity was raised from the dead, he, at the end of forty days, ascended to heaven, and " sat at the right hand of God, the Father Almighty." We inquire next, How long was he to remain there ] Peter informs us that " the heaven miist receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." Acts iii. 20, 21. But in order to the restitution of all that God has promised to restore, all opposing enemies must be put down. Hence God said to him, " Sit on my right hand, till I make thine enemies thy footstool." Christ accordingly " sat down on the right hand of God ; from henceforth expecting till his enemies be made His footstool." Heb. x. 12, 13. This has been long delayed, not because God is slack con- cerning his promise, but because he is " long-suffering for salvation, not willing that any should perish." He, however, will not always bear with their rejection of his pleadings. Paul tells us Christ shall put down all rule and all authority and power, for he must reign till he hath put all enemies under his; feet " — a statement which, as the next verses show, includes " death, the last enemy." He must, therefore, remain where lie is, until he has put down the army of Gog and Magog, the greatest of all the manifestations of 84 CHRISTIAN MARTYKS RKWARD. rebellion, \>y the greatest of all tenipornl judgments. To vanqnihli l)eath, the last enemy, the voice of" the Son of God, heralded by the great tnnnpet blast, will thunder through the shaking heavens to the quaking earth to raise the dead and change the living in the twinkling of an eye. Then the Jiid<;e will descend to call them to his bar for eternal judg- ment. Until then the heavens must receive him. But as the army of Gog and Magog will not be overthrown or even gathered till the millennial reign is ended, Christ, during the millennial reign, will remain in heaven. Hence those who d\iring that time reign with Christ will live with him in heaven. It is there, and not here, that the pro- phecy of the millennial reign will receive its fulfilment. The design of the millennial reign can now be ascertained. It is intended to confer special honour on those who have become Christ's faithful witnesses in times of opposition and persecution unto death — who would not be turned aside from the path of duty by anything that wicked men could threaten or inflict— who would choose to be made martyrs rather than to become sinners. For showing such heroic resolution, unflinching courage, and unfailing fortitude, they shall be honoured with a first resurrection and millennial reiffu with the once martvred but now risen Christ. And they shall have this honour before they partake with the un- martyred saints of the everlasting rewards of righteousness. It is probable that the New Jerusalem which John saw in vision was prepared for the once martyred but now glorified humanity of the Lord Jesus Christ, and with special reference to the anticipated first resurrection of the martyrs. And it is possible that when it descends to be the metropolitan city of the new earth, in the final and everlasting state, it may still give prominent place to the mansions of the noble host of martyrs. The millennial reign, then, is not a favour to be conferred only on the last generation of Christians, but on CHRISTIAN MARTY Its REWARD. 85 all those who, in every generation, aliall i)rove tliemselves to be faithful witnesses unto death. Such being the arrangement, it was obviously presented to specially induce the followers of Christ, in every age of the world, to become faithful and fearless in presence of special ditficulties and dangers. All are required to take up their cross and follow him ; but all are not })l;iced in circum- stances in which it is necessary to suffer death upon that cross. Some have been, and others may yet be, so placed. To encourage these, he holds out strong motives, that they may be sustained by a sense of gratitude, and by a sense of duty, and by love to Christ, and the hope of a special reign with him a thousand years before the commencement of the eternal reign and eternal reward. So that this is a glorious addition to other powerful motives, and is fitted, as it was intended, to strengthen Christians through every age, down to the end of the world, to " serve God without fear, in holi- ness and righteousness before him all the days of their life." It says, '* Fear not them that kill the body, and after that have no more that they can do" — not merely because Christ has so commanded, but because martyr-death is followed by millennial glory. When the apostle first looked at the martyrs in prophetic vision, he saw only a part of those whom he afterwards beheld ; and then he saw only their disembodied spirits. Their souls approached the altar in heaven and said with a loud voice : "How long, O, Lord, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them ; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, that should be killed as they were, should be fulfilled." llev. vi. 10, 11. John afterwards took another prophetic view of them, and saw the number of martyrs fulfilled, and a special "judgment 86 CHRISTIAN MARTYRS REWARD. I i given unto them." And the verdict of that judgment was, that they, as holy martyrs for the cause of Jesus, should "live," i. e., should have part in the "first resurrection," and join the once martyred but already risen and glorified hu- manity of the Lord Jesus Christ, that they may reign with him in heaven a thousand years. Those who obtained this millennial honour were not only martyrs, but holy martyrs, for " blessed and holy is he that hath part in the first resurrection." Error favourable to sin has had its advocates and even martyrs, as well as the truth that is according to godliness. But it is only such holy wit- nesses of the latter as were put to death for their testimony, that were promised the honour of the first resurrection and the millennial reign. Hence the special judgment spoken of was for the purpose of publicly and officially setting apart the disembodied spirits who have a veritable claim to the title of holy martyrs, and therefore to the peculiar honours pro- mised to such. But a s})ecial inquiry into certain cases, for the purpose of bestowing millennial glory, was not intended to finish ofi* any part of the business of the great day, when " every work will be brought into judgment, whether it be good or whether it be evil," and when the rewards will not be millennial but everlasting ; and when everlasting punish- ments also will be administered. Ancient believers cherished this hope. We read in Heb. xi. 35 of those who were " tortured, not accepting deliver- ance ; that they may obtain a better resurrection." Paul, too, desired conformity to Christ's " death," that is, to his martyr-death (not to his atoning death. Paul could be con- formed only to the former). And he desired to be con- formed to this that he might attain to the resurrection of the dead ; or, according to the preferable and now established reading, " that he might attain to the resurrection, that from among the dead" — Phil. iii. 10, 11 — and which is the first ClIKISTIAN martyr's REWARD. 87 resinrection promised to the martyrs. And ecclesiastical history shows that this desire and hope were cherished by many of the primitive Christians. " But," say some, " my opinion is that the inillenniiun is to be on earth, and that it is to be simply a state of universal piety and prosperity, continued uninterru))tedly through a thousand years." Can they not see that any intcnpretution which places the millennium on earth takes a })OHition which can easily be shown to be involved in insuperable ditliculties ] For instance, if the millennium was on earth, and if there was on earth a state of universal piety, continued for a thousand years, where, in that case, could Satan find men ready to enlist in such an army as tliat of Gog and JMagog ] " Oh," say they, " we can suppose that there will be a great falling away at the close of the millennium, and that Satan will select his army from these backsliders." Ah ! but just here arises the difficulty. May men fall away after being pious for a thousand years, and favoured during that time with all the opportunities and aids which that glorious state could bring together, and apply incessantly, in order to make them "steadfast, unmoveabie, always abounding in the work of the Lord ]" The thought is a most a[)[)alling one ; for if this is so, men may fall after being in heaven for a thousand years. And if thousands may fall there, so may millions or hundreds of millions. To suppose, then, that steadfast habits may not be formed in a thousand years, under the most favourable circumstances, is a dreadfully appalling thought. An inter- pretation that involves this fearful thought cannot be the correct one. " But," say others, "may we not suppose the millennium to be on earth without supposing it to bo a state of univer- sal piety 1 May not many be pious in profession without being holy in heart?" No. There will be none such among those who have part in the " first resurrection " here spoken 88 CHRISTIAN MARTYRS REWARD. of; because it is expressly sail!, "Blessed and holy is he that liath part in the first resuncction." Put it where you will, you cannot put an unholy man there without flatly opposing the testimony of an inspired apostle. But understand that the millennial reign is not to be on earth, and it is easy to see how, when it closes, Satan may find on earth men for an army of persecutors — especially as the aruiy will be raised among the last generation of men, and probably after the close of their day ot probation. Their day will doubtless close at a moment they are not aware of. It will not be lengthened out till the judgment trumpet sounds. If they were permitted to repent before the great white throne, for- mer generations would expect the same permission. If the probation of others was closed before that event, so will theirs be. It may be, therefore, that the period between the close of their probation and the ajipearance of the great white tiirone constitutes " the little season " during which Satan is loosed and tries to raise the army of Gog and Ma- gog against the camp of the saints. When probation had ceased, the wicked would be wicked still, and more wicked becauf.e the Sjtirit has ceased to strive ; and therefore more ready to hate the righteous and persecute them, and more ready to combine together for the purpose of doing it more effectually. In such a little season there would be an opportunity of showing what depravity would do when unhindered by the providence and Spirit of God. It is not unhindered during probation. It is not unhindered where fallen s})irits are reserved unto judgment ; they tremble at the wrath to come. It will not be unhindered when pun- ished with tribulation and anguish in hell. But it may be that it will be unhindered during the little season between the unknown close of their time of probation, and the dawn- ing of the judgment day ; and that its workings then wil] demonstrate to the universe the necessity of imposing the j CHRISTIAN martyr's REWARD. 89 hen s not inhere le at pim- y be ween awn- wil] the paralysing infliction of juclicial punishment forever. Un- hindered, it would attempt the utter extermination of every- thing holy, and lovely, and of good report. The army of Gog and Magog will be permitted to gather lor this object ; but they will not be permitted to execute it. The prophet saw that " fire came down from God out of heaven and devoured them," before they had. time to add a single saint to the number of martyrs. When the apostle said, " Blessed and holy is he that hath part in the first resurrection," he meant that it is only holy martyrs that will get the " first resurrection " from the dead. Men may believe and die for error that is favourable to sin, as well as truth that is *' according to godliness." It is only those who believe, love, and die for some essential truth, that are holy martyrs ; and it is only holy martyrs that will be honoured with a millennial reign with Christ. When the martyrs were raised, Satan was bound for a thousand years. When Satan was loosed, he at once pro- ceeded to gather together the army of Gog and Magog, and to reuse them to make fresh martyrs. The work he went at when loosed, shows the work he was restrained from doing when bound. He was merely y)revented from insti- gating men to commit martyrdom. Bad as fallen man is, he never would think of putting to death a fellow-man be- cause of a difference of belief, if Satan, the " old murderer," did not prompt him to do so. Satan himself loves to be at the head of an infernal inquisition. He willingly leaves inferior devils to tempt men to other sins ; he chooses, as his own work, to head an organized band of relentless persecu- tors. In this respect he is an " old murderer," and has been "from the beginning." When Satan is V)ound, he will be prevented from instigating men to persecution. This does not imply that there will then be no persecutors ; because those whom Satan had trained to the work of persecution are 90 CIIIIISTIAN MARTYRS REWARD. left unbound, and may continue, therefore, to do something in that line, but not so boldly, and persistently, and cruelly as when Satan urged them on. If both Satan and his hu- man accomplices were bound, we could determine the time it took place by noticing when persecution ceased. But as Satan only is bound, persecution does not wholly cease, and therefore the time canhot be ascertained. To sui)pose that the binding of Satan would cause tempta- tion of every kind to cease, would be to suppose that it put an end to probation. For temptation and probation mutually imply each other. Hence, as long as tliere is probation there may be temptation. God permits fallen angels to suggest many bad thoughts ; but probably he does so only because he also resolved to " permit good angels to suggest a far greater number of good tlioughts." At all events, temptation is not sin. We may get grace to resist it, and avoid the injury ; and we may follow the good suggestions, and realize the benefit. It thus appears that the question of the millennial reward of the martyrs has n<> direct connection with the question whether the world will ever be all converted to God. It is the will of God that there should be a millennium, whether the world is converted or not. It is the will of God that all should be saved, but many have neglected the great salva- tion, and others may continue to do so ; and therefore there may be " tares among the wheat until the harvest." But if the bad are mingled with the good till the end of the world, it will be owing solely to the unfaithfulness of the Church or to the obstinacy of the sinner. But those who suppose that the millennium will be on earth, think that the world must be converted in order to the millennial reign with Christ. And then, in order to the conversion of the world, they think a new dispensation must be introduced ; that a new dispensation will bring a new CHRISTIAN MARTYR S RKWARU. 91 hing uelly 3 hu- time ut as , and mpta- )ut an bually there iggest use he :reater L is nob Djury ; ze the eward lestion It is lether lat all salva- there But if world, rch or revelation, new attesting miracles, and a new order of min- istry. They thus imply that the present Gospel dispensntion is a comparative failure, and must be set aside as insutlicient for the work yet to be done. They, by necessary implica- tion, ascribe the failure of the world's conversion to God, who delays to appoint other and higher means. They thus excuse the unfaithfulness and indolence of the Church, and discourage its missionary operations, and transfer the blame to God. It is the will of God that the worhl .should be con- verted. But the means connected with the present Gospel dispensation are the only means that God will eiuploy for the purpose. Any theory, therefore, that destroys or even diminishes confi'lence in their sutliciency, or that lessens di- ligence in their application, is exceedingly injurious in its influence, and can be no part of the " truth that is according to godliness." On the other hand, the millennium, viewed as exhibited in the brief exposition given above, is well fitted to stimulate every member to the hisriiest faithfulness and fear- lessness in working out all the purposes and plans of the dispensation under which we live, and which used aright is "the wisdom of God and the power of God unto salvation to every one that belie veth," in which faith cometli by hearing — a faith that overcometh the world, and works by love. It encourages us to confide in the G<)S})el dispensation as ap- pointed to continue till the end of the world, and as the most efficient means that can be devised, and to become zealous in its propagation, not fearing them that kill the body, because martyrdom will be followed by millennial glory. be on ler to to the must la new I 92 NOTES TO CHRISTIAN REWARDS. APPENDIX. NOTE A. TRUE CHRISTIANS HAVE SELF-LOVE WITHOUT SELFISHNESS. OME are opposed to the idea of reward for well-doing, because they strangely confound self-love with selfish- ness, which they regard as the root and essence of all sin. And as they hold, on the other hand, that holiness consists in disinterchted benevolence, they cannot admit that holiness can he promoted by appeals to self-love. We must therefore take tiuie to show that they do not " distinguish things that difi'er." Bishop Butler has clearly pointed out the distinction between self-love and selfishness. " By drawing this distinc- tion, as well as by his clear exposition of the supremacy of conscience, he made two important contributions to a correct theory of morals." And the distinction referred to has been maintained by able writers belonging to his school. They show that the name of self-love is properly appropriated to that general desire or love of happiness which is " inseparable from the nature of man as a rational and sensitive being." — Dugald Stewart. It looks beyond the present moment into the future, and incites us to aim at procuring the greatest possible sum of happiness during our whole exist- ence ; and it is a part of that benevolence which should be felt towards all intelligent beings, lor we are commanded to " love our neighbour as ourselves." And, on the other hand, they show that the word " selfishness " should be used to de- NOTES TO CinUSTIAN REWARDS. 9S note that regard for self whioli liioks prudence, and neglects or opposes benevolence. Seltishness is constituted by the ** so- cial affections being too weak for the strength of the private desires." — Sir James Mackintosh. A man who has too littlo affection for others, may follow out his desire for happiness in some way that interferes with the ha})piness of others. Hence, as those writers say, you may become "selfish in the highest degree, without being at all too much actuated by self-love ; but by being unduly neglectful of others, when your own gratification of any kind is concerned." — Whately. Again, selfishness is not the same as want of feeling, nor inseparably connected with it ; for some who have had very little feeling have " felt for others nearly as much as for themselves, and were therefore far from selfish ; and, on the other hand, some of very acute feelings feel for no one but themselves, and indeed are sometimes amongst the most cruel." — Whately. It is not, therefore, the strength of self-love, it is the absence or weakness of benevolence that causes men to postpone the interests of all others to their own. This principle " had for a long time no word to ex- l>ress it in English. It is not more than two hundred years since the words ' selfish ' and * selfishness * were devised for this purpose." — R. G. Trench. Attention should likewise be called to the fact that self-love is also distinct from other desires that seek our own good. Compare, for instance, self-love with thirst. " One person may drink some water because he is thirsty, and another may, without thirst, drink — sui)pose from a mineral spring, because he believes it will be good for his health. This lat- ter is impelled by self-love, but not the other. So, again, one person may pursue some course of study in order to qualify himself for some profession by which he may advance in life ; and another, from having a taste for that study, and a desire for that branch of knowledge. This latter, though 94 NOTES TO CHRISTIAN KEWAHDS. ho may porliaps be in fact promoting liis own welfare, is not actin«^ from s(jlf-love." — Wlinlelif. Self-love, therefore, is a principle that prompts man to act under the guidance of wisdom. For ** wisdom, as it refers to action, lies in the selection of a good and important end, and in the choiccj and employment of the most proi)er means to accomplish it. It considers the whole course of life together, not merely some particular part of it ; and selects what is fit to make the end of it, and the best means to enjoy the happine.ss of it." Hence the activity of self-love increases with the growth of our judging and reasoning powers. " As we advance from youth to middle age, the attention is transferred from pleasure to interest ; that is, to pleasure diifused over a wider extent and measured by a larger scale. Formerly, the enjoyment of the present mo- ment occupied the whole attention ; now, no action termi- nates ultimately in itself, but refers to 3ome more distant aim," — Blair. Self-love then is the general desire which prompts rational beings to promote their own future interests, by using aright every material out of which honour or happiness is to be ex- tracted. The desire of happiness is not happiness. In order to realize happiness, " rightly disposed faculties must be properly applied to suitable objects." — South. Self-love prompts us to apply our various faculties to these various objects in that way which will best promote our happiness upon the whole. Self-love promotes one's own happiness, but selfishness does not. " Of all that have tried the selfish experiment, let one come forth and say he has succeeded. He that has made gold his idol — has it satisfied him 1 He that has toiled in the fields of ambition — has he been re- paid] He that has ransacked every theatre of sensual enjoyment — is he content 'i Can any answer in the affirma- tive 1 Not one." — Dr. Johnson. " Sefishness is a vice NOTKS TO CHHISTIAN REWARDS. Uf) utterly at variiinco with thn liappinoss of him who liarhoiirs it, ami as sucli is comlomnod by Helf-lovo." — »S7'' 2\ Markin- tosh. Somo have Htnmgoly iinat^incd, on the othor hand, that the benevolent promotion of the happiness of others would be inconsisent with the promotion of one's own hap- piness, because they confound one means of happiness with happiness itself. The possession of })roperty, for instance, is one means of hapi)iness, but not the only means. If it were the only means, a man could not give away property without lessening his happiness. But the possession of ])roj)erty is not the only means of hap- piness ; the benevolent use of property is a means of liap- piness ; and hence there are multitudes who could give away some of their property, not only without lessening their enjoyment, nit so as to increase their happiness. Thty find that by a benevolent use of it they can promote their happiness more fully than by a self-indulgent one, that ** it is more blessed to give than to receive." Acts xx. 35. It is only when self-love is confounded with selfishness that it is supposed that self-regard vitiates every efibrt, and makes the resulting conduct impure and blameworthy. But to assert this is to condemn the conduct of the Lord Jesus, who " for the joy set before him endured the cross." If persons think, with Confucius, that " virtue is its own reward," and needs no pay-day in an after-life, they may easily proceed, with the Sadducees, to infer that there is no reason to anticipate a future pay-day or a future state at all! How free from this tendency were the teachings and ex- hortations of inspired writers ! They counselled men to " look unto Jesus," " who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." Heb. xii. 2. As " the servant is not above his Lord," it cannot be wrong for NOTES TO CHRISTIAN REWARDS. them to have regard to the joy set before them. It cannot be right that they should decline to do so, from a desire to be more disinterested than the Son of God. It cannot be unwise to remember that goodness is among the attributes of God, and that Divine Goodness has endowed virtue with appended as well as inherent attractions. As God has, in fact, offered unspeakably precious things as an additional motive to serve Him, the only rational conclusion is, that in so doing he does not in any degree counteract his express design to produce obedience from proper principles and motives. Infinite wisdom does not and cannot do anything that is only fitted to defeat its own special and settled purpose. It can present various motives without doing so. It holds out threatenings for persons who are insensible to nobler motives; it uses rewards for the consideration of persons who are capable of prudential regard to their own best in- terests ; it uses also the attractions of moral goodness, the mandates of supreme authority, the counsels of infinite knowledge, and the entreaties of creative and redeeming love. The man who can do good will be helped, not injured, by commendation and reward truly and wisely given. " Humility thinks the truth concerning oneself," said Wesley ; but it at the same time thinks the truth con- cerning the grace of God, and says, " By the grace of God I am what lam." 1 Cor. xv. 11. If a Christian can say with Paul, " I laboured more abundantly " than others, he can add with him, " yet not I, but the grace of God which was with me." 1 Cor. xv. 10. If God commends welldoing, it must be consistent with humility to take plea- sure in that commendation. It has been well said that " if it were wrong to have the pleasure that naturally arises from the conscious possession of high attainments, it would be wrong to have the attainments themselves ; " NOTES TO CHRISTIAN REWARDS. f . ,97 excel 'm2 7l '^'' " ^^^^^^^ «^ Reeling a desire to excel, must feel a nleasiirA ,•« u • «(sire to attainmentBjt woumI I "° f *" ""°S to have the «. of th J z : ir^erir • ^-^ '^ "■« tive to noble diligence would be t!l' ^""" "^ "'°- thus shown the right vleZ of .^n T"^ ' ^^"^ '"'™ unde„ta„d how it'i. Zl love t,;' t' ^"'"^^ "^^ bour,. and love to God, may Ixist in he ^ "*''«''- may bear towards each In.! I ■ """' '""""' «"'' -quired by the otfat tLlt"!?™''''^"™^ """' "« niously in keeping the law of r. . ^ f ■°P"''te li'-mo- " Christianity, which l aT„ . "' "^^ ""'S''* "^^ »""- abstract virtL but vlt '^' T '° *'" '"'''^'' "^"o-" "o -f- to air»i2rn::r':¥h:T '''"""•■^' -'' passions in subjection to se" ove se'flov". ""'" ''" '^ and conscience to *!,„ ,^' s^'f-'ove to conscience, O'-cu*^, A.M ''"'• ""-^ -"' of God."-/,: OKI 98 NOTES TO CHRISTIAN REWARDS. NOTE B. SELF-LOVE AND SELF-DENIAL. ^ AN appeals to self-love be harmonized with the admitted requirement of self-denial 1 Some think they cannot ; and hence, as Christianity requires the latter, they suppose that it forbids the former. But they have framed this objection on the false assumption that the self-denial which Christianity requires extends without restriction to every kind of good ; which is very far from being the case. The self-denial which is demanded is of limited extent, and is imposed to adjust the system of discipline to the present probationary state. To understand this point aright, let it be remembered that there are three kinds of good: 1, The Virtuous ; 2, th© Useful ; and 3, the Agreeable. The virtuous is the highest kind of good, and should be distinctly recognized as such, and made the governing principle ; and, to give opportunity for this, it should be sometimes placed in com- petition with the others. Hence God, wishing to make holy love to himself the strongest principle of action, some- times asks us to abstain, for his sake, from some pleasing or profitable things. If he did not sometimes do so — if he commanded only pleasing things to be done by us, and only displeasing things to be left undone, it may result that we would do the one to please ourselves rather than to please NOTES TO CHRISTIAN REWARDS. 99 idmitted cannot ; suppose ned this al which to every se. The t, and is present lembered luous ; 2, IS is the icognized to give in com- Ito make ^n, some- pleasing to — if he md only that we to please God, and that we would leave the other undone to avoid displeasing ourselves, rather than to avoid displeasing God. Bat when he forbids some pleasurable things, and en- joins some disagreeable or difficult things, we are specially called on to notice the distinction between the different kinds of good, and to recognize love to God as the superior and governing principle. And it is obviously most impor- tant that we should be well trained in this respect during the probationary stage of our existence. Accordingly, our first parents, even in the garden of Eden, were called on to exercise some self-denial. Not total self-denial ; on the contrary, they were permitted to eat of every tree of the garden except one. But there was one prohibition ; and the design of this one was to train them to act from love to God as a distinct principle of action, and as the ruling principle in every conflict. They were thus called on to prefer God's continued love and loving-kindness to any forbidden plea- sure or prohibited gain. Unwisely, Adam and Eve rebelled against that single prohibition. Was the universe to be left to infer from this that God must require only pleasing things and forbid only displeasing things, if he would secure obedience from man ] O no, God specially guarded against this inference. When ho graciously granted our first parents a new probation, he placed them in far more trying circumstances. He multiplied copies of " Thou shalt not touch it," and put them on moio objects than one. He added humiliating infirmities, and painful afflictions, and perplexing uncertainties ; and yet undertook to show that man may be trained to move amid forbidden allurements, and yet " deny ungodliness and worldly lusts, and live soberly, righteously, and godly in this world," Tit. ii. 12; that he can cause many, amid such afilictions, to be " strengthened unto all patience and long-suffering with joy- fulness ; " many, < mid such uncertainties, to regard the 100 NOTES TO CHRISTIAN REWARDS. doubtfulness that surrounds them as intended to lead them to trust the divine guidance and " go forward," even where they cannot see a single step in advance. In short, God's object is to train men in this world to make the virtuous principle the governing one ; and then in the world to come, to associate it with everything useful and everything pleas- ing ; thus in due time combining the three kinds of good fully and forever, and producing the highest happiness as the final result. So, too, it is important that we should be trained to ** obey God rather than man." And hence, if fellow-men perversely try to allure us into the ways of sin, or to deter us from the path of duty, we are commanded to " deny ourselves and take up our cross," and be made martyrs rather than become sinners. When a Christian finds a cross placed in his way by such men, it is his duty to take it up and bear it- ; but it is no part of his duty to make crosses for himself. It is only superstitious devotees who imagine that self-denial ' should have no limit ; that men should impose austerities on themselves and listen to no appeal to self-love. It is likewise important that, during probation, we should be trained to benevolence as a distinct principle of action. God accordingly has opened a sphere for disinte- rested benevolence. He requires men to do many things for their fellow-beings without hope of human recompense. Hence he says : " And if ye lend to them of whom ye hope to receive, what thank have ye ? " Luke vi. 34. What commendation will God confer on you for so doing 1 But act benevolently towards them, and God will give both com- mendation and reward. " Love ye your enemies, and do good, and lend, hoping for nothing again" from men, " an,i your reward shall be gr( » NOTES TO CHRISTIAN REWARDS. , 101 governed by the LI" tl atThrl • T "^' •"""« wise men to think ]i»htlv Jl *' '^'""'' ''""''<* '«'«' reputation given bv a 2. /f'"" °' '""""«• <>' "'« admu-ation^nd gLHudeV J""'"""^ ''™'""-^«'' ''y '•"<> often fickle, and 'oft w on' ''^^T^- ''"""' "''■""" " their panegyrists ; the very best wT.f "°",' """ '"'^'' «: > by artifice and detr-,c^i„n t " '=»'"«>nia'ors, But ..the honour tham ^."JoV:;"^"' "'^^"•" from that matchless mind whicl ^ ^' ^'"'^"^^ knowledge what is truly gool^ , """"^^r"' ""-ring that infinite heart wbirh , .. ''^''^'^^orthy ; and from good report. Z iSesZ 7""^'' '""'^ "" "■"* - of in the future wo Id w 'e L? f "' ""f ' ^"^ '^'" -"f^ abide eternally "^" '^'■'"" J'^f^Cion, and will il 102 NOTES TO CHRISTIAN REWARDS. NOTE C. EVANOELICAL FAITH WORKS. *' The seed sown on good ground are such aa hear the word, and receive it, and bring forth fruit, some thirtyfolJ, some sixty, and some an hundred." — Mark iv. 20. ELTEF exists ; Faith acts." — Graham's Synonyms. Hence James speaks of the ** works of faitli." He knew that faith moves to action ; that a belief wliich does not act is not properly called faith. Faith, properly so called, always produces not merely conviction in our under- standing, but emotion in our feelings, and movement in our active powers. Faith admits not merely that the testi- mony of God is true, but that its truth deeply concerns us, involving our highest and most lasting interests ; and that it points to and calls for action on our part. Hence where there is faith iu such testimony, there is not merely belief, but feeling also where there should be feeling (for " with the heart a man believeth "), and action where there should be action ; and the feeling anc' action correspond with what is testified. When the divine testimony, for instance, conveys a threatening addressed to certain characters, the j)ersons who answer to that character should not merely have belief t; t the testimony is true, but they should also feel fearbe- % UfcQ that true testimony has uttered a threatening against tiue r*. In such a case belief and fear are included in faith ; NOTES TO CIIIUSTIAN REWARDS. 103 pus. He does so der- t in esti- us, that here lief, 1 the dbe at is veys sons elief rbe- inst ith; and belief without fear is not faith. Witliout fear the faith is not made perfect, and shouUl not bo cnUed faitli when the word is strictly used. The devils may bo said to have faith in some sense of the word, for they " believe and fcrerable." The fact that thny tremble at tlio threateninijis proves that they believe the tin-eatenings. If the testimony of God had informed them of a way opaned for their escaj)e, and told them to fly that way from the wrath to come, there might then be belief, and hope, and action too. lint they have not heard of any pos'sible way of escape ; hence they have only belief and trembling. The r his only son Isaac there for a burnt offering, the divine word influenced his feelings as well as his thoughts, and moved him to action. He went to the appointed place, and undertook to do the work assigned. M' 104 NOTES TO CHRISTIAN REWARDS. This movement showed that lie hud faith, and justified him in regarding himself as a believer, and others in calling him one. JMore, it justified God in calling Abraham even "a friend of God " — one who not only believed, but loved God. James does not say that faith, if without such works as fulfil the whole law of God, is dead. This would require not only faith, but that love that is the fulfilling of the law — faith working by love. Hut where love does not yet exist, it cannot be called into exercise by faith. Hence faith does not }>roduce such works in unrenewed persons. Yet it may produce other works in them. When Rahab knew from reliable testimony that God had promised to give his people, the Ilibrews, possession of her city and country, she showed her faith by acting so as to make friends of that favoured ]ieo]de who were to be the future possessors. She, for this purpose, aided their messengers to return by a way different from that by which they came, that they might not be waylaid and niurd* rt d by some of her wicked fellow-citizens. There was in this case, too, belief and action ; and the union of these showed that she had faith in what she heard respecting the God of the Hebrews. But though this was an act of faith, it was very different from an act of saving faith. The 8im})le state of the case then is this, that faith in testi- mony is a princii)le that moves to feeling and to action, and to feeling and action corresponding to the particular testi- mony that is believed. It follows, as the Apostle James says, that if faith always works, work always manifests the presence of faith where it exists ; and that faith cannot be shown to have any existence where there is not feeling where feeling should be, or action where there should be action. The apostle knew no way of showing its existence but these. Hence he sajs : " Show me thy faith without thy works," i. e., apart from thy works — asking them to do so if they knew how ; but, knowing that they did not and could not NOTES TO CIiniSTIAN UKWAUDS. 105 I him y him (n "a God. i fulfil t only -faith ist, it 1 does it may • from people, ihowed voured or this ifferent V ay laid There )f these ecting act of The testi- n, and testi- James ts the ot be where ction. these, orks," they d not know how, I»o adds: "T will show thoo my fiiith l>y my works." Fuith without works, tlion, is ** d(Miject to the law of God, neither indeed can be," because it has not the love that is the fulfilling of the law. llighteousness as revealed in law condemns the guilty, and makes no ])rovision for removing that condenniation. It offers no pardon on any condition. It calls at once for the punishment of the personal trans- gressor. It makes, in such cases, the suffering of the penalty take precedence of obedience to the precejjts of the law. Hence, if a man deals with righteousness as revealed in the law, he will not be justified, but condemned. But when a man turns with Paul to the gospel, he finds not only the righteousness, but the grace of God revealed in it. We find the grace of God proposing to i)ardon the guilty, and to renew the unregenerate, and to do so consistently with the righteousness of God, seeing that it does so only for the Si'-ke of the propitiatory sufferings and mediatory intercession of the Son of God; and even then only in the case of " repen- tance toward God and faith toward the Lord Jesus Christ." If men desire, ask, and expect pardon and renewal in this way, they are justified in so expecting it. In the eye of God such " faith is counted for righteousness," though erring men call it presumption, and say there is no such thing as pardon at all — that if a man incurs punishment he must suffer it. Not so. Christ died to make it consistent with righteous- ness to offer pardon to the j)enitent, that they may believe and ask ; and to give it to the penitent who do believe and ask. NOTES TO ClIIUSTIAN REWARDS. 107 ' and I'alleii , and man ■with ', and [ in so lation. • God, hat is in law iioving dition. trans- enalty le law. in the e finds aled in guilty, ly with 'or the [cession repen- hrist." n this lof God 12 men Ipaidon Iffer it. liteous- jve and id ask. And tliose wlio li askol in faith justified in thinking that it has bcon done to them according to their faith. Tiiey arejtisbifit3d in thinking that they are now in the right rehvtion to the law — that the claims of the threatenin;;s are rcuioveil, and tliat the cl lims of t!ie precepts are again first in order. In Paul's estiin ition, such a man's faith would be justified or counted for righteousness. But the works of one who rejects thi) gospel, un lor the vain notion that he could of himself obey the law, would not be justified. Such works would not be counted for rigiiteousness. They were destitute of the love that is the fulfilling of the law. Now, St. Jamiis does not say anything at all about such works of unbelief, and therefore does not oppose Paul's statement. Had he wished to illustrate an act of saving faith, he would have shown that here, too, there must be belief, feeling, and acting; there must be belief and joy in reference to the promise of salvation ; and there must be the work or act of coming in the appointed way to a throne of grace to obtain it — namely, forsaking sin in reference to the future, confessing guilt in reference to the past, and conse- quently the need of pardon in order to salvation, and the need, too, of the atonement made by the Son of God in order to make pardon possible ; confessing present sinful- ness of heart, and the impossibility of changing our own dispositions, and the consequent need of asking God to do for us what we cannot do for ourselves — to " circumcise our heart, that we may love the Lord our God;" asking God, of his own mercy and grace, and for Christ's sake, to grant these blessings unto us ; and believing that he will graciously receive all who thus come to him. This is merely an appli- cation to this point of the general idea of James, that faith becomes a moving principle of every action that is required by the testimony that is believed. Sufficient has now been said to show that St. James does 108 NOTES TO CHRISTIAN REWARDS. not teach anything contrary to St. Paul's doctrine of justiE- cation by faith. Tliey do not speak of the same works, nor of the sarao act of faith, nor of the same justification; and hence what St. James says does not destroy or lessen the authority of what Paul teaches respecting evangelical justifi- cation by faith without the works of the law. ^. ^-c WMi^^'^^ NOTES TO CHRISTIAN REWARDS. 109 NOTE D. JUSTIFICATION BY FAITH DOES NOT INCLUDE A TITLE TO ETERNAL REWARD. 'HE justification which is by faith cannot include a title to reward, for reward is according to " labour." In- stead of keeping in rememlirance the important distinction between gracious gifts to the believer, and gracious rewards to the worker, some have confounded them ; and have even represented all future blessings as rewards — rewards not for personal but for imputed obedience, and not for acceptable but for meritorious obedience. They hold that reward is for merit, and that " merit means claim upon reward as a mat- ter of justice, founded on complete satisfaction of the law's demands." — Hodge^s Theol.,\o\. iii., p. 185. Those who start from this common point take different roads. Some, with the Roman Catholic, think that man himself may now ren- der this meritorious obedience — that the fulfilment, by the first unaided movements of the human mind, of the condi- tions on which grace is promised, deserves grace of " con- gruity." And they assume that then man, through Christ, may become worthy of eternal life, as a reward merited by holiness. But we have already shown that man could not possibly merit anything from God. The dogma of salvation by merit is a gross perversion of the Scripture doctrine of 110 NOTES TO CHRISTIAN REWARDS. reward for the acceptable ol)e(lieiice of tliose already saved — a perversion that has led them to reject the great funda- mental doctrine of salvation by faith. Some Protestants would not, for a moment, think that mau in his present fallen state is able to render meritorious obedience, yet they straiii^ely assume that man in his origi- nal state was able, and was required to perform such obe- dient 3 ; that Adam's fallen descendants are still required by the law to obey meritoriously ; but that in consequence of their not being able to do so })ersonally, Christ, in their opinion, has obeyed meritoriously in their stead, and imputes this obe- dience to believers. For instance, President Edwards says that " rij^hteousness or moral goodness, consisting in the obedience of Cliiist," is imputed to believers; that *'by that righteous- ness being imputed to us is meant no other than this, that that righteousness is accepted for us, and admitted instead of that i)erfect inherent righteousness that ought to be in ourselves ; and so we sui)pose that a title to eternsil life is given us as a reward of this righteousness." — President Ed- wards' Sermon on Justification by Faith. And what this implies is admitted and expressly asserted by some, namely, that every believer thus gets "a present title to the reward of righteousness, independent of his future conduct, as well as without respect to his past actions." And the reward to which they are said to be thus entitled is made to include eternal life and all that is associated with it. Dr. Hodge calls it " a title to eternal life and actual participation in the exaltation, glory, and blessedness of the Son of God." — TheoL^ vol. iii., p. 159. Eternal reward is thus classed with eternal life in such a way as to prevent men from seeing the true na- ture of reward, and the distinction between it and salvation. God, indeed, teaches that men may be "justified freely by his grace, through the redemption which is in Christ Jesus, whom God hath set forth to be a propitiation through faith NOTES TO CHRISTIAN UEWARDS. Ill of as to Igo [he la- m. |by lis, th in liis blood." Rom. iii. 23, 24. This moans that men are rt'least'd from all condemnation through faith in Christ's blood. But they add to this. They say that they ars. also rewarded through faith in his substituted obedience. J>y this addition they shovv that they have been led astray into several errors. In the first place, they err in saying that this reward includes eternal life. I^Uernal life is not a reward, but a gift, as the Scriptures exjurssly call it. " The gift of God is external life through Jesus CMnist our Lord." Rom. vi. 23. Eternal lite is a gift to them that are in Jesus Christ as their Lord. They err also in assuming that reward is for meritorious obedience, and that Adam, wlien placed in the garden of Eden, was required to rend<'r such obedience. Because it has been shown that that would have been an im- possible task for Adam, or for any other creature; and we feel warranted in concluding that an impossibility was not demand(!d of him. . They are, of course, still more erroneovis when supposing that Adam was placed under obligation to merit such reward for all his posterity too. The thing was absolutely impossible. But were it even practicable, lie never would have been appointed to undertivke the task ; for to succeed in such work would be inevitably to draw to him- self the highest gratitude, love, and devotion of all who, for the sake of his re[)resentative obedit.nc(% were made i)artaker8 of eternal life. On such a supi^osition, "Glory be to Father Adam " would have been the .;i nlcn of the heavenly song. And as Adam could, on h it sui)})osition, have procuied for all his oifspring that eteina! blessedness which t''e^^ think Christ's obedience procurea lor only a very limited part of the whole, he would consequently have got far more glory than Christ will receiv.'. Such glory could not be inno- cently or safely given to any mere • reature. It would make Adam exalt himself " as God," an I it v^ouJ'i d'.*:-. ade his 112 NOTES TO CHRISTIAN REWARDS. descendants into idolaters, and thus lead to the speedy ban- ishment of all from heaven. They err still further in thinking that Adam's descend- ants, though fallen, are still bound by law to merit eternal life. " They regard it as intuitively true that heaven must be merited" — Hodge's Theol.,\o\.\\i.,\). 129; that "God never grants eternal life unless perfect obedience be rendered." — Hodge's Theol., vol. iii. p. 164. And, for this reason, they suppose that Christ rendered it in the stead of those whom he represented. But we have already shown that neither unfallen Adam nor his fallen descendants were under obli- gation to obey meritoriously for any purpose whatever ; and hence we may confidently conclude that Christ was not appointed to render meritorious obedience in their stead. They err in representing reward as paid for obedience rendered by a substitute ; and as given, therefore, irrespec- tively of our own conduct, though the Scrii)ture teaches ex- pressly that " Every man shall receive his own reward according to hie own labour." 1 Cor. iii. 8. Even Christ himself opposed such teaching when he said, " My reward is with me to give every man according as his ivork shall be." Rev. xxii. 12. They err in assuming that the law is still in connection with a covenant of works, as it was when enjoined on Adam in Paradise, whereas they should hold that the law is now, through Christ, placed in connection with a covenant of grace. A law connected with a covenant of grace re- quires obedience, just as sacredly as when it was embodied in a covenant of works. But a covenant of grace makes provision for pardoning acts of disobedience, and for renew- ing anholy hearts. These things a covenant of works did not do, and could not do ; and for this reason is unsuited to Adam's fallen descendants, and has been laid aside. i m NOTES TO CHRISTIAN REWARDS. 113 m d Lo They err in supposing that the law is altered so as to read, " obey personally," or "get some one to obey in thy stead;" whereas the law still requires personal obedience, and that only. They err in asserting that Christ obeyed in man's stead. If Christ had done this in man's stead, it would be wrong for man to attempt to do it ovsr again, in whole or in part; as wrong to suffer again any part of what he endured in our stead. On this supposition Christian obedience would be as wrong and ofiensiveas Popish penance is. If Christ obeyed in man's stead, and then, by imputa- tion of this perfect obedience, made any real transfer of n\oral goodness, as some think imputation does, it would follow that such imputation would make men as innocent, as righteous, as meritorious as Christ himself. It would thus lay the foundation for claiming salvation by works. But f^cripture shows, on the contrary, that salvation is by faith. In consequence of such imputation, too, they could all claim a full reward. But Scripture teaches that reward will be given in much larger measure to some than toothers. The periect obedience of Christ would not be imputed in different degrees, to different persons, by mere sovereign will, !or j^'s would represent the arrangements of eternity as p' leJv ..rbitrary, having no connection whatever with pevit'itii? conduct in a probationary state. It would en- '"ouiagc Tid auction "the indifference to eminent degrees of labour, sejf-deuial, and holiness, which so generally ])re- vails, and the little attention which is paid to some of the most interesting views of future glory which the Scrip- tures present." — William Orme, Life of Urquhart, p. 324. Such consequences follow from the doctrine of imputation, when understood, as it often is, to denote an actual trans- fer;- ri->: Oi -he righteousness of Christ to believers, in con- 114 N\ W^S TO CHRISTIAN REWARDS. sequenco of which it becomes literally theirs, as the garment of one man becomes by his gift the property of another. But some, wishing to evade these consequences, deny that this is the intended meaning of imputation. They say, on the contrary, that the righteousness of Christ does not pass from himself to the sinner, it remains ever inherent in himself. They tell us that " No such thing is possible as the transference of moral qualities from one person to another ; or a communication of holiness from one who is pure to one who is impure. We cannot be made honest by the honesty of another, or l)enevolent by the benevolence of another, or patient by the patience of another. These are personal qualities ; and unN ^ they be formed in our own minds, unless they have th t and growth there, we must remain dishonest, sel fish, an « " ""tful." — Dick*8 Lect.,yo\. ii., p. 202. But if this be so — if "to impute righteousness is not to impute goodness," — Hodge's Theol,, vol. iii., p. 175, how can such imputation entitle to the reward of righteous- ness ? The thing is utterly inconceivable. Moreover, how can it render theia even fit for eternal life? If imputation does not and cannot mean that the righteousness of Christ is infused into the believer, or in any way imparted to him so as to change, or constitute his cha- racter \ — " imputation never changes the inward subjective state of the person to whom the imputation is made ; " Hodge's Theol., vol. iii., pp. 144, 445 — then why suppose that such imputation could give even a meetness for eternal life, seeing that the Scripture says expressly that " without holi- ness no man shall see the Lord ? " Heb. xii. 14. We think, therefore, that those are wholly wrong who make justi- fication by faith include the giving a title to eternal reward by the imjiutatiou of meritorious obedience. This addition has been a moat injurious one. It has probably done more than anything else in modern times to set aside, or make NOTES TO CHRISTIAN REWARDS. 115 ,t void, the scriptural and important doctrine of reward for personal labour. It is indeed true that Christ did in fact obey the precepts of the law. But the purpose which he had in doing so was to "magnify the law and make it honourable," Isa. xlii. 21 ; and also to place the influence of his example as a motive to lead us to obedience. His exampl*? showed that obedience to the law would not lower any dignity, not even that of the Son of God ; would not trammel the freedom of the only begotten of the Father; would not lessen the happiness of the blessed Jesus. Yea, that it could aid his happiness ; it led Him to exclaim, ** I delight to do thy will, God." He obeyed for these pur- poses, and therefore did not obey in our stead. But he died in our stead. This is a glorious truth, and the central truth of the gospel. But this is not the place to unfold it to view. We know that Jesus is called *' The Lord our Righteousness." Jer. xxiii. 6. But, as Mr. Wesley says, " The plain, indisputable meaning is, he shall be what hn is called, the sole purchaser, the sole meritorious cause both of our justification and sanctification." That justification de- clares the believer to be free from the penal claims of the law, on the ground of pardon received for Christ's sake, and " through faith in his blood." This is the scriptural view of the "justification of the ungodly." This sanctification renews them in the spirit of their mind, and so gives that " holiness without which no man shall see the Lord." We cannot be saved without holiness. We can be and are saved without works ; but without those works which are " fiuit unto holiness" we cannot be rewarded. Christ could not become "The Lord our Righteousness" by imputing to us that which " eflticts no change of character," and " inij)art8 no moral goodness." This might make him our substitute for righteousness, but nothing more. 116 NOTES TO CHRISTIAN RF YARDS. When persons, in Mr. Wesley's day, began to assert that " Christ had done, as well as suffered, all in man's stead," he contended acjainst them. When Mr. Hervey wrote, " In order to entitle us to a reward, there must be an impu- tation of Christ's righteousness;" Wesley replied, *'There must be an interest in Christ ; and then every man shall receive his own reward according to his own labour." POSTSCRIPT. 117 POSTSCEIPT. *HE connection of tlie author with the Canadian Branch of The Children's Home has frequently led him to wish that the useful work of such institutions received more sympathy from the benevolent, so that fewer orphan and outcast children may meet those painful refusals which have daily to be given to their piteous appeals for admittance. The work of the Children's Home is not at all superseded by the English School Boards. These are doing a good work among older children — sending criminal youths to Reformatory Schools, and grossly neglected ones to Indus- trial Schools, with the exception of a few on whom, for special reasons, they feel unwilling to put " the stigma of magisterial committal," preferring to request for them aplace in the Children's Home. The action of such Boards has now removed from public notice many of the ragged and miser- able children "who were driven by heartless neglect, or drunken brutality, to choose a precarious living in the streets with the hardship of the cold pavement for a bed, and the hard doorstep for a pillow." But the officers of the Home know that out of public sight are " a large number of younger children in direst need and in utmost moral peril," but not, as yet, irrecoverably ruined by vicious habits ; that " requests for the reception of orphan children greatly multi- ply ;" and that to take in such pitiable objects ; to clothe and feed them so as to favour their physical development 118 POSTSCRIPT. W at that important period of life ; to train the boys to be fit for various kinds of useful labour, industrious, honest, and trustworthy ; and to teach the girls all things pertaining to domestic work and comfort, is a noble aim, and should be pursued "in the sjnrit of godly enthusiasm." The Home Committee are now urgently called on to establish a new and distinct Branch — an Orphanage for the children of godly parents exclusively. Many are un- willing to have the orphans of poor saints consigned to the Workhouse system, or to expose them to unfavourable asso- ciations with the children of the habitually ungodly. They proj)ose to ease the dying pangs of poor parents " who are of the household of faith," by opening for their bereaved little ones a special Home, the better to prevent the separa- tion from being an eternal one. One English gentleman has oft'ered £10,000 for the establishment of such an Orphan Home. We trust that others will contribute generously to form and sustain a Branch that appeals so strongly to every Christian heart. Could not our Canadian friends aid more fully than they do by annual contributions, donations, Christmas presents, gifts of clothing, Sunday-scliool offerings and legacies, that such benevolent aims may be carried out more efficiently and extensively 1 Highly gratifying results have already been realized. The Tenth Annual Report shows that 906 children — viz., 649 boys and 257 girls — have been admitted ; of these 450 have been, after a course of training, sent forth into " the testings of the world." Five per cent, have done badly ; 20 per cent, moderately ; 75 per cent, well, or ex- ceedingly well. So that the plan adopted has had great success ; and it is hoped that this success will advance with the increasing experience of the officers, and that they may be directed by Christian beneficence to extend their over- sight to the many others who are equally worth saving. -^ POSTSCRIPT. Ill) Let us remember, as Detin Stanley says, that " it is pos- sible to change the characters of little human creatures by taking them out of bad circumstances, and ])utting them into good influences, chiefly such as come from the stimulating power of new thoughts, new interests, new examples ;" and that the revival of this branch of benevolence "came from one man — John Wesley." " This mis.sion was pre-eminently his own, and nobly he fulfilled it." Since that time others have entered into his labours, but Methodists should still be amongst the foremost labourers in this field. " Already (January, 1880) nearly 1,000 orphan and outcast children have been received. Near 500 are now resident in the Home. When the new Orphanage Branch is established and in full operation, and the Edgeworth Branch is com- pleted, according to the original plan, by the erection of several additional houses, the institution, as a whole, will accommodate 1,000 children , and the number of children resident will be increased as rapidly as the funds placed at the disposal of the Committee will permit." Should not Christian hearts recognise tlie claims of such a Home upon their sympathy and benevolence 1 " He that hath pity upon the poor lendeth vmto the Lord ; and that which he hath given will he pay him again." Prov. xix. 17. BY THE SAME AUTHOE, Christian Predestination. (" To sufi'er with Christ, that they may be also glorified together.") An exposition of Rom. viii. 17-38. pp. 48. Ready for the press, if he had the means of publication : — " Selections and Thoughts on Baptizing and Teaching" Carefully arranged into a Series of Explanatory Remarks on the very interesting and important texts which embody references to Johannic and Christie Baptism, and to Bap- tism with the Holy Ghost. By wisely selecting and sup- plementing the many good remarks made on these passages by various writers, it can be shown that they have a won- derful precision and fulness of meaning, and that they teach very definitely that affusion is the proper mode of Ritual baptism ; that children and penitent adults are proper subjects ; and that initiation into Christ's outer kingdom (organized into families, Sunday-schools, congre- gations), under obligation, through life, to learn and obey fearlessly all that The Great Teacher commands, is its true design ; and that Baptism with the Holy Ghost is espe- cially intended to aid both the Learners and the Teachers in that Roval Bible School. , that )n of n: — Ing." arks )ody Bap- ■lup- iges on- bej of are ter re- ej ue ►e- rs