the same inheritance; and therefore it may be supposed that we shall all possess it in the same degree. But if this reasoning would prove any thing, it would prove too much; viz. That we should all be upon an equality in the present world, as well as in that which is to come: for we are now as much the objects of the same love, purchased by the same blood, called by the same calling, and heirs of the same inheritance, as we shall be hereafter. And if these things be consistent with the greatest diversity in this life, there is no conclusion to be drawn from thence, but that it may be equally so in that which is to come.

What remains is, That we prove the consistency of this doctrine with that of salvation by grace alone. If the doctrine of rewards implied the notion of merit, or desert, the inconsistency of the one with the other would be manifest. Man, even in his purest state, could merit nothing at the hand of his Creator, since the utmost of what he did, or could do, was his duty: much less is it possible for fallen, guilty creatures, to merit any thing at the hand of an offended God, except it be shame and confusion of face. But no such idea is included in the doctrine of rewards; which is only designed to encourage us in every good word and work, and to express Jehovah's regard to righteousness, as well as his love to the righteous.

In the first place: Rewards contain nothing inconsistent with the doctrine of grace; because those very works which it pleaseth God to honour, are the effects of his own operation. He rewards the works of which he is the author, and proper cause. He who ordains peace for us, hath wrought all our works in ús.

Secondly: All rewards to a guilty creature have respect to the mediation of Christ. - Through the intimate union that subsists between Christ and believers, they

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are not only accepted in him, but what they do is accepted, and rewarded for his sake. The Lord had respect to Abel, and to his offering; and we are said to offer up spiritual sacrifices acceptable to God by Jesus Christ. As there is no sin so heinous, but God, for Christ's sake, will forgive it, no blessing so rich but he will bestow it; so there is no service so small but he will reward it. A cup of cold water given to a disciple for Christ's sake, will ensure a disciple's reward.

Thirdly: 'God's graciously connecting blessings with the obedience of his people serves to show, not only his love to Christ, and to them, but his regard to righteousness.-His love to us induces him to bless us; and his love to righteousness induces him to bless us in this particular mode. An affectionate parent designs to confer a number of favours on his child, and in the end to bequeath him a rich inheritance. He designs also to have his mind suitably prepared for the proper enjoyment of these benefits; and therefore, in the course of his education, he studiously confers his favours by way of encouragement, as rewards to acts of filial duty. He gives him a new garment for this, and a watch for that: for his attention to the flocks and herds, he shall have a sheep or a cow, which he shall call his own; and for his assiduity in tilling the soil, he shall have the product of a particular field. It is easy to perceive in this case, that the father does not consider these things as properly the child's due, upon a footing of equity; but to manifest his approbation of filial obedience. Thus our heavenly Father gives grace and glory. Thus it is, that finding is connected with seeking, and crowns of glory with overcoming. It is thus, as well as by the atonement of Christ, that grace reigns through righteousness unto eternal life. Those who at the last day shall be saved, will be suffi

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ciently conviced that it is all of grace, and that they have no room for glorying, but in the Lord; while on the other hand, the moral government of God will be honoured, the equity of his proceedings manifested, and the mouths of ungodly sinners stopped; even when the judge declares in the face of the universe, concerning the righteous, These shall walk with me in white, for they are worthy.

*

ON THE UNPARDONABLE SIN.

T

HE forgiveness of sin, is doubtless one of the most interesting subjects to a sinful creature; and if there be one sin upon which the divine Being has thought fit to set a mark of peculiar displeasure, by declaring it unpardonable, it is worthy of the most serious inquiry, to determine what it is. Perhaps, the most likely method of coming at the truth, will be by first taking a view of those passages of scripture where it is either fully expressed or implied, and then making a few remarks upon them.

There is no express mention of the sin against the holy Ghost under the former dispensation. It seems, however, that there was a period in the lives of Cain and Saul, and perhaps of some others, when they were given up of God to inevitable destruction. The first, or rather the only express mention that we have of it, is in the evangelists, where it is applied to the pharisees, on occasion of their blasphemously asserting, This fellow doth not cast out devils, but by Beelzebub the prince of the devils*. Dr. Whitby thinks these pas

* Matt. xii. 31, 32. Mark iii. 28-30. Luke xii. 10.

sages were only designed to warn them of the sin, and that it was not possible to be actually committed till the pouring out of the holy Spirit on the day of Pentecost; and assigns this as a reason, That Christ afterwards prayed for those very persons*. But those for whom Christ prayed, knew not what they did: they were in the same situation with Saul, while a persecutor; they did it ignorantly, and in unbelief. This, however, was not true of all his murderers. Those who made answer to Judas, who confessed that he had betrayed innocent blood, See thou to that, could not, I am afraid, have this plea alleged on their behalf. It is true, the multitude did it ignorantly, and many of their rulers, as Peter candidly acknowledged; but this, I should think, is more than could be said of them all. It is pretty evident that some of them acted upon the principles suggested by our Lord: This is the heir, come, let us kill him. It is no objection to this, that it is said, If they had known him, they would not have crucified the Lord of glory; for knowledge is not here put for a mere conviction that he was the Messiah, but for that spiritual discernment, which is possessed only by believers, being revealed to them by the Spirit, who searcheth the deep things of Godt. From certain passages of scripture it appears to me, that some of the pharisees were guilty of the unpardonable sin. See John ix. 41. and xii. 42, 43.

Perhaps the next intimation that is given of this sin, is in Peter's address to Simon Magus: Repent of this thy wickedness, and pray God, IF PERHAPS the thought of thine heart may be forgiven thee. It does not appear that the apostle considered the sorcerer as having certainly committed the unpardonable sin; but it seeems he considered it as a matter of doubt, and therefore, with a view to impress upon his mind the greatness of his wickedness, and the danger he was in, expressed himself in that doubtful manner, which he was not used to do in ordinary cases.

The apostle Paul seems to have had an eye to this sin, when speaking of himself; he says, I obtained mercy, because I did it ignorantly and in unbelief. None will suppose that Saul's ignorance, much less his unbelief, had any thing in it meritorious, which could induce the divine Being to show him mercy: on the contrary, it was sinful, and that for which he reckoned himself the chief of sinners. But it was not accompanied with such circumstances of aggravation, as to exclude him from an interest in divine mercy: it was not the unpardonable sin.

In the Epistle to the Hebrews there are several intimations of it; particularly in the following passages: It is impossible for those who were once enlightened, and have tasted the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to nenew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame-For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries. He that despised Moses's law died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an un