if you do, you will reap also sparingly. Are you passing through tribulation and sorrow? then here is consolation in the thought, that these afflictions, these trials, which may be considered light in comparison with the felicity which awaits the Christian, shall work out for you a far more exceeding and eternal weight of glory. These very trials which you are enduring, are fitting you for higher and nobler enjoyments in the heavenly world; for who are they, "the great multitude which no man could number, of all nations, and kindreds, and people, and tongues, who stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands," but "they who had come out of great tribulation, and had washed their robes in the blood of the Lamb?" And for whom is the privilege of the first resurrection reserved, but for "those who were beheaded for the witness of Jesus, and for the word of God." As there is a gradation in rewards, so will there be in punishments. "And that servant," says our Lord, "which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes; but he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes; for to whomsoever much is given, of him shall be much required." In this statement of truth there is evidently a distinction made in the punishment of that servant who knew his Lord's will and did it not, and of that servant who knew not his Lord's will, and therefore could not perform it. The one we are told shall be beaten with many stripes, whilst the other shall be beaten with few. And is it not equitable and just that such should be the case? Is it not in accordance with all that we know of the principles on which the moral government of God is conducted? Is it not in keeping with his dealing with the children of men on earth? Who is the man that enjoys the purest happiness here? Is it not he who is found in the diligent use of the means placed within his power for the advancement of the Divine glory, and for his own spiritual improvement? And who is the man to whom, even in this life, are reserved the deepest pangs and the severest punishment? Is it not he, who by wilful negligence of the talents committed to his care, and the opportunities placed within his reach, has rendered that conscience, whose voice he could not stifle, his bitterest accuser, and the cause of his keenest anguish? Besides, in the case of those who have been most eminent for piety on earth-who have here been most assimilated to their Saviour's image, and followed most closely his bright example-there has been a process going on within them, which, while it developed itself in their superior activity and devotedness to Christ, was preparing them for higher and nobler enjoyments-for a loftier state of felicity than that which will be enjoyed by those who were less devoted, less active, less spiritual. In the case of Paul, for instance, who will say that there was not such a process going on, which in all his sufferings and trials, in his mighty and noble exertions for the cause of his Master, was preparing his spirit to share in his Saviour's glory—as he was now sharing his Saviour's suffering-a process of which he himself was not unconscious when he spake, "If we suffer with him, we shall also be glorified together with him." There is such a thing as getting much of heaven into the spirit on earth. There have been those, whose ardent longings and intense aspirations after greater attainments in holiness, and a more perfect conformity to the image of God, have seemed to lessen as it were the distance between earth and heaven, and to show how much of pure spiritual feeling may be possessed, even amid a world of pollution and sin. Such were Howe, and Baxter, and Janeway; and who does not see, that in their case they were fitted for a station of purer enjoyment and higher bliss in the world to come, than those who, though christians, were quite content with the ordinary standard of piety, and made no strenuous efforts, and put forth no active exertions in the cause of the Redeemer ? But it is objected against this doctrine, that it engenders the notion, that the happiness of heaven is given to the christian as his desert. “If,” says the objector, "there be a gradation, and that gradation is according to man's actions here, then it would seem as if the future reward were merited." This objection would apply with equal force against any reward at all being given, supposing there to be no gradations in that reward. The objection supposes, that the ground of our future happiness is our own conduct here; a supposition which no one who is acquainted with the Bible can for a moment entertain, for there we are commanded, when we have done all, (the greatest possible service) to confess that we are unprofitable servants." 66 The foundation of our hopes of future bliss in the heavenly world, is the cross of Jesus. He by his death has purchased for us the joys of paradise, and "opened the kingdom of heaven to all believers." If there were any proportion between the good deeds of christians here, and the reward which they will enjoy hereafter, then, too, there might be some force in the objection; but when the immeasurable distance that exists between them is taken into consideration, the objection falls to the ground. And what should be the effect of this subject upon our conduct in this life? If there be higher stations of bliss in heaven; if there be a more glorious reward reserved for those who are most active and devoted in the cause of Christ, surely we should be fired with a holy ambition to reach such a station, and to share in such a reward. It is a glorious thing to enter heaven at all; but 'tis far more glorious to have an abundant entrance administered to us there. It is a blissful thought to have the lowest place in that world of joy; but there is a thought more blissful still-to take our station near the throne. It will be inconceivably blessed to shine and sparkle as a bright gem in the mediatorial crown of Immanuel; but it will be far more blessed to have around us a coronet of our own. Is it ob⚫ jected against this kind of appeal, that we ought not to be influenced in our conduct by such motives as these, but purely by love to Christ; then I answer, the same objection might be brought against numerous passages of Scripture, in which we are not only encouraged, but exhorted, to "have respect unto the recompense of the reward," and are stimulated to present exertion, by the prospect of future glory and reward. I admit, that this class of motives would have been unnecessary if man had continued in his state of primeval glory and bliss; if his nature were uncorrupted and his heart undefiled. For such a being, the mere expression of the Divine will would be sufficient, without any consideration of the ulterior advantages which might be derived from the performance of the commands of God. A look, a word, the slightest intimation, would be enough to insure prompt and willing obedience. But it is not with such a nature the Bible has to deal. Man is become depraved, and the question now is, What are the motives which will influence him most strongly, and what the considerations which will weigh most powerfully with him in his present condition? In condescension, therefore, to his fallen state, God in his Word appeals to those principles within him which are strongest, and brings forward those motives which are most calculated to impress his mind. Nor can there, we imagine, be any thing actually wrong or sinful in the appeal to that class of motives to which we have already referred, for we find that he who was "made in all points as we are, yet without sin, endured the cross, despising the shame, for the joy set before him." And again, we are told that "he shall see of the travail of his soul, and be satisfied." The ransom of a lost world; the redemption of " a multitude which no man can number;" the prospect of these it was that sustained and cheered him amid agony and suffering intense and unutterable. And in the distant future, when the ranks of the redeemed shall be filled up, the Lamb which is in the midst of the throne, looking round upon the congregated, happy myriads, shall be satisfied," and shall feel himself recompensed for the toil and suffering he endured for their salvation. And if further examples were needed, we might bring forward the conduct of the ancient worthies under the Old Testament dispensation, as recorded by the apostle Paul in his epistle to the Hebrews, for our imitation. Did Abraham forsake his own country, and leave his father's house? it was that he might inherit a "better country, that is a heavenly." Did Moses "choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season?" "he had respect unto the recompence of the reward." And were there those "who were tortured, not accepting deliverance?" it was "that they might obtain a better resurrection." 66 Up then, christian, and be doing! This is the time for action, and this the world for conflict. The example of the faithful in all past ages is before you; the example of your Saviour is left for your imitation. Now, then, share in his sufferings (as far as mortals can); now, then, tread in his steps. Stop not at any danger, halt not at any difficulty, but onward, right onward, pursue your course, remembering, that if you share with him his suffering, and endure with him his toil, you also shall share with him his glory, and enter into his reward. And if amid the numerous discouragements and trials with which you will have to contend, you should be ready to despond, fix the eye of your faith upon that world where the noise of conflict shall be exchanged for the song of triumph, and the weapons of warfare for the palm branch of victory and the crown of life. Therefore, my beloved brethren, be ye steadfast, immoveable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not in vain in the Lord." "Be not weary in well-doing, for in due season ye JOHN A. BAYNES. shall reap if ye faint not." Bristol. 66 similar in their nature to those which de. volve upon others, but it is not always proper for him to adopt the same maxims. Religion should control the world, not be in subjection to it. Our Lord prayed, not that his apostles might be taken out of the world, but that they might be kept from the evil. Either religion furnishes a christian with general or particular rules, which are sufficient to regulate his conduct in life, or it does not. If he can find no such rules in the Bible, he is left at liberty to adopt his own course; but if he can find them there it is his duty to subscribe to them, and bring them into practical operation. I deem it sufficient here to adduce the beautiful direction of our Lord, "All things whatsoever ye would that men should do to you, do ye even so to them." Our Lord does not here make the will of others, but that of our own, the rule of action. We are to exchange, in imagination, situation with those with whom we have to do, and that having been done, and having determined how we would have them act towards us, we shall be furnished with a safe rule of action towards them. Where is the chris. tian that would have another to cheat, overreach, defraud, or oppress him? If he would not have these things done to himself, he should not do them to another, however great the worldly gain to be derived therefrom. That there is a great want of principle in many mercantile transactions, no one acquainted with the world can doubt; and that christians are sometimes placed in circumstances in which they must either sacri fice religion or the world, is equally certain: in such cases their duty is plain. The directions of Christ differ so materially in their nature and tendency from many of the maxims of the world, that a man can. not follow both at the same time: either he must give up Christ or the world: he cannot serve God and mammon. The rule adduced above should be brought to bear on the most minute transactions of life-"he that is unjust in the least, is unjust also in much." The same principle which leads a person to be unjust in little things, would lead him, it is likely, to be unjust in great things if he had the opportunity; and if he is led to discharge some duties from the consideration of what he may gain, and to neglect others from the fear of what he may lose, it is evident that he is acting on a mistaken principle; either he does not understand religion, or he has not counted its cost. What a contrast between the maxim, "I have a right to do the best I can for myself," and the direction of our Lord, "All things whatsoever ye would that men should do VOL. 5.-N. S. It to you, do ye even so to them." Nor is the contrast less striking between it and his conduct, "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." This maxim breathes a spirit of selfishness which is directly opposed to the spirit of religion, and the procedure of some of the best men the world has ever produced. If we may transgress the commands of Christ for the sake of grasping the world, how unwise were those who in primitive times took joyfully the spoiling of their goods; how foolish were the puritan divines, who despised the most tempting emoluments, and suffered persecution, imprisonment and death. has been said, that truth is uniform and constant, and if this sentiment is correct, and if the maxim in question is a true one, it may be acted upon by all, it may be acted upon on all occasions, and to any extent. But if christians in general were to adopt this maxim, what would be the result? Where would be the distinction between them and the men of the world? Where could we look for an exemplification of the dignified precepts of our holy religion? What would become of our religious institutions, and the souls of men? How could christians then be considered as the salt of the earth? Instead of contributing to its preservation, they would be daily contributing to its corruption and ruin. I am persuaded, that no christian is prepared to adopt the maxim without any limitation; but most will contend for it under certain restrictions. A christian is certainly justifiable, within certain limits, in doing the best he can for himself and family; but he may not accomplish his end by sacrificing at the shrine of mammon, the honour of that religion which he has espoused, and by whose principles he professes to be governed. It would perhaps be difficult to show that men do, upon the whole, suffer by a strict adherence to the precepts of religion; certain it is, that that can only be the case so long as society is in a corrupt and degenerate state, and if some sacrifices are necessary to improve it, a christian should not be backward to make them. He may fully commit himself to the teaching of Christ, and should he suffer in doing so, his sufferings will be of short duration, and he will in the end meet with an ample reward: "And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life." Upon the whole, then, it appears that a christian may always adopt the maxim in question, when it har Q monizes with the directions of our Lord, but Yorkshire, March 9th, 1843. ERRATA. To the Editor of the General Baptist Repository. DEAR SIR,-In an account of a baptism here, Feb. 5, given in the number for I remain, dear sir, faithfully yours, REVIEW. JESUS A SACRIFICE. A Sermon preached The Sacrifice oF CHRIST. An Essay by As the first of these productions has never been forwarded to us for review, we have not considered it perfectly courteous to its author to introduce it to the notice of our readers. But the publication of a reply to it by Mr. Briscoe, and the reception of a number of pamphlets from the friends of Mr. Mathews, which, in connexion with other and extraneous matters, contain allu sion to the doctrines propounded in the ser. mon, appear to demand that some reference should be made to it in our pages. Amongst the pamphlets forwarded to us by the friends of Mr. Mathews, is one written by himself, entitled, "A remonstrance addressed to Scrutator," &c. in which the writer alludes to his sermon, and also offers additional, and in some respects more intelligible explanations of his views on the doctrine of atonement a doctrine of vital importance in the christian system. We do not personally cherish any sentiments toward Mr. Mathews but those of kindness and affection, and should be ex. tremely sorry in any degree to misinterpret his meaning; but it appears to us, that if the main purpose of his sermon was, not to deny the necessity or reality of atonement, but to show that its being made by the death of the Lord Jesus Christ was the manifestaof divine love to a guilty world, so that, as he well expresses it in his remonstrance, "the goodness and severity, the justice and the grace, the wrath and the love of God were fully displayed and glorified in the dreadful sufferings of the Incarnate Word, who bore our sins in his own body on the tree;" if this was his purpose, he was in selection of his terms. He did not write so his sermon singularly unfortunate in the as to make himself generally understood. We ourselves have never yet met with any person who professed to receive the idea above stated, from his sermon; and the fact that Mr. Briscoe thought it incumbent on him to publish a reply to it, seems to confirm the notion that, this being the intention of the writer, he has not conveyed his meaning intelligibly. We do not feel ourselves bound to receive every particle of Mr. Briscoe's definition of sacrifice, nor do we believe that the Scriptures represent the sufferings of our Lord as "intended to satisfy the full claims of justice," or as an exact equivalent to the sufferings sinners must have endured if they had received the due reward of their transgressions; but we have no difficulty in apprehending his meaning, and, in the main, in acknowledging the correctness of his statements; and if Mr. Mathews does believe "that Christ died for our sins, according to the Scriptures;" that he "once suffered for sins, the just for the unjust, that he might bring us to God;" that by the grace of God believers are "justified freely, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, that he might be just, and the justifier of him that believ eth in Jesus;" we cannot but sincerely la. ment that he has not rendered himself more intelligible. Apart from the wonderful love and mercy manifested in this stupendous scheme of reconciliation, there is nothing in these Scriptures, nor indeed in any other which refer to the atonement, which is so * Remonstrance, p. 6. |